Owen, Of Communion With God, File 7
(... continued from File 6)
Chapter 2. What it is wherein we have peculiar fellowship
with the Lord Christ - This is in grace - This
proved, John 1: 14,16,17; 2 Cor. 13: 14; 2
Thess. 3: 17, 18 - Grace of various accepta-
tions - Personal grace in Christ proposed to
consideration - The grace of Christ as Mediator
intended, Ps. 45: 2 - Cant. 5: 10, Christ, how
white and ruddy - His fitness to save, from the
grace of union - His fulness to save - His
suitableness to endear - These considerations
improved.
II. Having manifested that the saints hold peculiar
fellowship with the Lord Jesus, it neatly follows that we show
wherein it is that they have this peculiar communion with him.
Now, this is in GRACE. This is everywhere ascribed to him
by the way of eminency. John 1: 14, "He dwelt among us, full
of grace and truth;" grace in the truth and substance of it.
All that went before was but typical and in representation; in
the truth and substance it comes only by Christ. "Grace and
truth came by Jesus Christ," verse 17; "and of his fulness
have all we received, and grace for grace," verse l6; - that
is, we have communion with him in grace; we receive from him
all manner of grace whatever; and therein have we fellowship
with him.
So likewise in that apostolical benediction, wherein the
communication of spiritual blessings from the several persons
unto the saints is so exactly distinguished; it is grace that
is ascribed to our Lord Jesus Christ, 2 Cor. 13: 14, "The
grace of the Lord Jesus Christ, and the love of God, and the
communion of the Holy Ghost, be with you all."
Yea, Paul is so delighted with this, that he makes it his
motto, and the token whereby he would have his epistles known,
2 Thess. 3: 17, 18, "The salutation of Paul with mine own
hand, which is the token in every epistle: so I write. The
grace of our Lord Jesus Christ be with you all." Yea, he makes
these two, "Grace be with you," and, "The Lord Jesus be with
you," to be equivalent expressions; for whereas he affirmed
the one to be the token in all his epistles, yet sometimes he
useth the one only, sometimes the other of these, and
sometimes puts them both together. This, then, is that which
we are peculiarly to eye in the Lord Jesus, to receive it from
him, even grace, gospel-grace, revealed in or exhibited by the
gospel. He is the head-stone in the building of the temple of
God, to whom "Grace, grace," is to be cried, Zech. 4: 7.
Grace is a word of various acceptations. In its most
eminent significations it may be referred unto one of these
three heads: -
1. Grace of personal presence and comeliness. So we say,
"A graceful and comely person," either from himself or his
ornaments. This in Christ (upon the matter) is the subject of
near one-half of the book of Canticles; it is also mentioned,
Ps. 45: 2, "Thou art fairer than the children of men; grace is
poured into thy lips." And unto this first head, in respect of
Christ, do I refer also that acceptation of grace which, in
respect of us, I fix in the third place. Those inconceivable
gifts and fruits of the Spirit which were bestowed on him, and
brought forth in him, concur to his personal excellency; as
will afterward appear.
2. Grace of free favour and acceptance. "By this grace we
are saved;" that is, the free favour and gracious acceptation
of God in Christ. In this sense is it used in that frequent
expression, "If I have found grace in thy sight;" that is, if
I be freely and favourably accepted before thee. So he "giveth
grace" (that is, favour) "unto the humble," James 4: 6; Gen.
39: 21, 41: 37; Acts 7: 10; 1 Sam. 2: 26; 2 Kings 25: 27, etc.
3. The fruits of the Spirit, sanctifying and renewing our
natures, enabling unto good, and preventing from evil, are so
termed. Thus the Lord tells Paul, "his grace was sufficient
for him;" that is, the assistance against temptation which he
afforded him, Col. 3: 16; 2 Cor. 8: 6, 7; Heb. 12: 28.
These two latter, as relating unto Christ in respect of us
who receive them, I call purchased grace, being indeed
purchased by him for us; and our communion with him therein is
termed a "fellowship in his sufferings, and the power of his
resurrection," Phil. 3: 10.
1. Let us begin with the first, which I call personal
grace; and concerning that do these two things: - (1.) Show
what it is, and wherein it consisteth; I mean the personal
grace of Christ. And, - (2.) Declare how the saints hold
immediate communion with him therein.
(1.) To the handling of the first, I shall only premise
this observation: - It is Christ as mediator of whom we speak;
and therefore, by the "grace of his person," I understand not,
-
[1.] The glorious excellencies of his Deity considered in
itself, abstracting from the office which for us, as God and
man, he undertook.
[2.] Nor the outward appearance of his human nature,
neither when he conversed here on earth, bearing our
infirmities (whereof, by reason of the charge that was laid
upon him, the prophet gives quite another character, Isa. 52:
14), concerning which some of the ancients were very poetical
in their expressions; nor yet as now exalted in glory; - a
vain imagination whereof makes many bear a false, a corrupted
respect unto Christ, even upon carnal apprehensions of the
mighty exaltation of the human nature; which is but "to know
Christ after the flesh," 2 Cor. 5: 16, a mischief much
improved by the abomination of foolish imagery. But this is
that which I intend, - the graces of the person of Christ as
he is vested with the office of mediation, this spiritual
eminency, comeliness, and beauty, as appointed and anointed by
the Father unto the great work of bringing home all his elect
unto his bosom.
Now, in this respect the Scripture describes him as
exceeding excellent, comely, and desirable, - far above
comparison with the chiefest, choicest created good, or any
endearment imaginable.
Ps. 45: 2, "Thou art fairer than the children of men:
grace is poured into thy lips" He is, beyond comparison, more
beautiful and gracious than any here below, "yafyafita"; the
word is doubled, to increase its significance, and to exalt
its subject beyond all comparison. "shofaracha malka Meshicha
'adif nivney nasha", says the Chaldee paraphrase: "Thy
fairness, O king Messiah, is more excellent than the sons of
men." "Pulcher admodum prae filiis hominum;" - exceeding
desirable. Inward beauty and glory is here expressed by that
of outward shape, form, and appearance; because that was so
much esteemed in those who were to rule or govern. Isa. 4: 2,
the prophet, terming of him "The branch of the Lord," and "The
fruit of the earth," affirms that he shall be "beautiful and
glorious, excellent and comely;" "for in him dwelleth all the
fulness of the Godhead bodily," Col. 2: 9.
Cant. 5: 9, the spouse is inquired of as to this very
thing, even concerning the personal excellencies of the Lord
Christ, her beloved: "What is thy Beloved" (say the daughters
of Jerusalem) "more than another beloved, O thou fairest among
women? what is thy Beloved more than another beloved?" and she
returns this answer, verse 10, "My Beloved is white and ruddy,
the chiefest among ten thousand;" and so proceedeth to a
particular description of him by his excellencies to the end
of the chapter, and there concludeth that "he is altogether
lovely," verse 16; whereof at large afterward. Particularly,
he is here affirmed to be "white and ruddy;" a due mixture of
which colours composes the most beautiful complexion.
1st. He is white in the glory of his Deity, and ruddy in
the preciousness of his humanity. "His teeth are white with
milk, and his eyes are red with wine," Gen. 49: 12. Whiteness
(if I may so say) is the complexion of glory. In that
appearance of the Most High, the "Ancient of days," Dan. 7: 9,
it is said, "His garment was white as snow, and the hair of
his head like the pure wool;" - and of Christ in his
transfiguration, when he had on him a mighty lustre of the
Deity, "His face did shine as the sun, and his raiment was
white as the light," Matt. 17: 2; which, in the phrase of
another evangelist, is, "White as snow, so as no fuller on
earth can white them," Mark 9: 3. It was a divine, heavenly,
surpassing glory that was upon him, Rev. 1: 14. Hence the
angels and glorified saints, that always behold him, and are
fully translated into the image of the same glory, are still
said to be in white robes. His whiteness is his Deity, and the
glory thereof. And on this account the Chaldee paraphrase
ascribes this whole passage unto God. "They say," saith he,
"to the house of Israel, 'Who is the God whom thou wilt
serve?'" etc. Then began the congregation of Israel to declare
the praises of the Ruler of the world, and said, 'I will serve
that God who is clothed in a garment white as snow, the
splendour of the glory of whose countenance is as fire." He is
also ruddy in the beauty of his humanity. Man was called Adam,
from the red earth whereof he was made. The word here used
points him out as the second Adam, partaker of flesh and
blood, because the children also partook of the same, Heb. 2:
14. The beauty and comeliness of the Lord Jesus in the union
of both these in one person, shall afterward be declared.
2dly. He is white in the beauty of his innocence and
holiness, and ruddy in the blood of his oblation. Whiteness is
the badge of innocence and holiness. It is said of the
Nazarites, for their typical holiness, "They were purer than
snow, they were whiter than milk," Lam. 4: 7. And the prophet
shows us that scarlet, red, and crimson, are the colours of
sin and guilt; whiteness of innocence, Isa. 1: 18. Our Beloved
was "a Lamb without blemish and without spot," 1 Pet. 1: 19.
"He did no sin, neither was guile found in his mouth," 1 Pet.
2: 22. He was "holy, harmless, undefiled, separate from
sinners," Heb. 7: 26; as afterward will appear. And yet he who
was so white in his innocence, was made ruddy in his own
blood; and that two ways: - Naturally, in the pouring out of
his blood, his precious blood, in that agony of his soul when
thick drops of blood trickled to the ground, Luke 22: 44; as
also when the whips and thorns, nails and spears, poured it
out abundantly: "There came forth blood and water," John 19:
34. He was ruddy by being drenched all over in his own blood.
And morally, by the imputation of sin, whose colour is red and
crimson. "God made him to be sin for us, who knew no sin," 2
Cor. 5: 21. He who was white, became ruddy for our sakes,
pouring out his blood an oblation for sin. This also renders
him graceful: by his whiteness he fulfilled the law; by his
redness he satisfied justice. "This is our Beloved, O ye
daughters of Jerusalem."
3dly. His endearing excellency in the administration of
his kingdom is hereby also expressed. He is white in love and
mercy unto his own; red with justice and revenge towards his
enemies, Isa. 63: 3; Rev. 19: 13.
There are three things in general wherein this personal
excellency and grace of the Lord Christ does consist: - (1st.)
His fitness to save, from the grace of union, and the proper
necessary effects thereof (2dly.) His fulness to save, from
the grace of communion; or the free consequences of the grace
of union. (3dly.) His excellency to endear, from his complete
suitableness to all the wants of the souls of men: -
(1st.) His fitness to save, - his being "hikanos", a fit
Saviour, suited to the work; and this, I say, is from his
grace of union. The uniting of the natures of God and man in
one person made him fit to be a Saviour to the uttermost. He
lays his hand upon God, by partaking of his nature, Zech. 13:
7; and he lays his hand upon us, by being partaker of our
nature, Heb. 2: 14, 16: and so becomes a days-man, or umpire
between both. By this means he fills up all the distance that
was made by sin between God and us; and we who were far off
are made nigh in him. Upon this account it was that he had
room enough in his breast to receive, and power enough in his
spirit to bear, all the wrath that was prepared for us. Sin
was infinite only in respect of the object; and punishment was
infinite in respect of the subject. This ariseth from his
union.
Union is the conjunction of the two natures of God and man
in one person, John 1: 14; Isa. 9: 6; Rom. 1: 3, 9: 5. The
necessary consequences whereof are, -
[1st.] The subsistence of the human nature in the person
of the Son of God, having no subsistence of its own, Luke 1:
35; 1 Tim. 3: 16.
[2dly.] "Koinonia idiomaton", that communication of
attributes in the person, whereby the properties of either
nature are promiscuously spoken of the person of Christ, under
what name soever, of God or man, he be spoken of, Acts 20: 28,
3: 21.
[3dly.] The execution of his office of mediation in his
single person, in respect of both natures: wherein is
considerable, "ho energon", - the agent, Christ himself, God
and man. He is the principium quo, "energetikon", - the
principle that gives life and efficacy to the whole work; and
then, 2dly, The principium quod, - that which operates, which
is both natures distinctly considered. 3dly. The "energeia",
or "draskike tes fuseos kinesis", - the effectual working
itself of each nature. And, lastly, the "energema", or
"apotelesma', - the effect produced, which ariseth from all,
and relates to them all: so resolving the excellency I speak
of into his personal union.
(2dly.) His fulness to save, from the grace of communion
or the effects of his union, which are free; and consequences
of it, which is all the furniture that he received from the
Father by the unction of the Spirit, for the work of our
salvation: "He is able also to save them to the uttermost that
come unto God by him," Heb. 7: 25; having all fulness unto
this end communicated unto him: "for it pleased the Father
that in him should all fulness dwell," Col. 1:19; and he
received not "the Spirit by measure," John 3: 34. And from
this fulness he makes out a suitable supply unto all that are
his; "grace for grace," John 1: 16. Had it been given to him
by measure, we had exhausted it.
(3dly.) His excellency to endear, from his complete
suitableness to all the wants of the souls of men. There is no
man whatever, that has any want in reference unto the things
of God, but Christ will be unto him that which he wants: I
speak of those who are given him of his Father. Is he dead?
Christ is life. Is he weak? Christ is the power of God, and
the wisdom of God. Has he the sense of guilt upon him? Christ
is complete righteousness, - "The Lord our Righteousness."
Many poor creatures are sensible of their wants, but know not
where their remedy lies. Indeed, whether it be life or light,
power or joy, all is wrapped up in him.
This, then, for the present, may suffice in general to be
spoken of the personal grace of the Lord Christ: - He has a
fitness to save, having pity and ability, tenderness and
power, to carry on that work to the uttermost; and a fulness
to save, of redemption and sanctification, of righteousness
and the Spirit; and a suitableness to the wants of all our
souls: whereby he becomes exceedingly desirable, yea,
altogether lovely; as afterward will appear in particular. And
as to this, in the first place, the saints have distinct
fellowship with the Lord Christ; the manner whereof shall be
declared in the ensuing chapter.
Only, from this entrance that has been made into the
description of him with whom the saints have communion, some
motives might be taken to stir us up whereunto; as also
considerations to lay open the nakedness and insufficiency of
all other ways and things unto which men engage their thoughts
and desires, something may be now proposed. The daughters of
Jerusalem, ordinary, common professors, having heard the
spouse describing her Beloved, Cant. 5: 10-16, etc., instantly
are stirred up to seek him together with her; chap. 6: 1,
"Whither is thy Beloved turned aside? that we may seek him
with thee." What Paul says of them that crucified him, may be
spoken of all that reject him, or refuse communion with him:
"Had they known him, they would not have crucified the Lord of
glory;" - Did men know him, were they acquainted in any
measure with him, they would not so reject the Lord of glory.
Himself calls them "simple ones," "fools," and "scorners,"
that despise his gracious invitation, Prov. 1: 22. There are
none who despise Christ, but only they that know him not;
whose eyes the god of this world has blinded, that they should
not behold his glory. The souls of men do naturally seek
something to rest and repose themselves upon, - something to
satiate and delight themselves withal, with which they [may]
hold communion; and there are two ways whereby men proceed in
the pursuit of what they so aim at. Some set before them some
certain end, - perhaps pleasure, profit, or, in religion
itself, acceptance with God; others seek after some end, but
without any certainty, pleasing themselves now with one path,
now with another, with various thoughts and ways, like them,
Isa. 57: 10 - because something comes in by the life of the
hand, they give not over though weary. In what condition
soever you may be (either in greediness pursuing some certain
end, be it secular or religious; or wandering away in your own
imaginations, wearying yourselves in the largeness of your
ways), compare a little what you aim at, or what you do, with
what you have already heard of Jesus Christ: if any thing you
design be like to him, if any thing you desire be equal to
him, let him be rejected as one that has neither form nor
comeliness in him; but if, indeed, all your ways be but vanity
and vexation of spirit, in comparison of him, why do you spend
your "money for that which is not bread, and your labour for
that which satisfieth not?"
Use. 1. You that are yet in the flower of your days, full
of health and strength, and, with all the vigour of your
spirits, do pursue some one thing, some another, consider, I
pray, what are all your beloveds to this Beloved? What have
you gotten by them? Let us see the peace, quietness, assurance
of everlasting blessedness that they have given you? Their
paths are crooked paths, whoever goes in them shall not know
peace. Behold here a fit object for your choicest affections,
- one in whom you may find rest to your souls, - one in whom
there is nothing will grieve and trouble you to eternity.
Behold, he stands at the door of your souls, and knocks: O
reject him not, lest you seek him and find him not! Pray study
him a little; you love him not, because you know him not. Why
does one of you spend his time in idleness and folly, and
wasting of precious time, perhaps debauchedly? Why does
another associate and assemble himself with them that scoff at
religion and the things of God? Merely because you know not
our dear Lord Jesus. Oh, when he shall reveal himself to you,
and tell you he is Jesus whom you have slighted and refused,
how will it break your hearts, and make you mourn like a dove,
that you have neglected him! and if you never come to know
him, it had been better you had never been. Whilst it is
called Today, then, harden not your hearts.
Use 2. You that are, perhaps, seeking earnestly after a
righteousness, and are religious persons, consider a little
with yourselves, - has Christ his due place in your hearts? is
he your all? does he dwell in your thoughts? do you know him
in his excellency and desirableness? do you indeed account all
things "loss and dung" for his exceeding excellency? or
rather, do you prefer almost any thing in the world before it?
But more of these things afterward.
Owen, Of Communion With God
(continued in File 8...)
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