Owen, Of Communion With God, File 17
(... continued from File 16)
Chapter 9. Of communion with Christ in holiness - The several
acts ascribed unto the Lord Christ herein: 1. His
intercession; 2. Sending of the Spirit; 3. Bestows
habitual grace - What that is, and wherein it
consists - This purchased by Christ; bestowed by
him - Of actual grace - How the saints hold
communion with Christ in these things; manifested
in sundry particulars.
II. Our communion with the Lord Jesus as to that grace of
sanctification and purification whereof we have made mention,
in the several distinctions and degrees thereof, formerly, is
neatly to be considered. And herein the former method must be
observed; and we must show, - 1. What are the peculiar actings
of the Lord Christ as to this communion; and, 2. What is the
duty of the saints herein. The sum is, - How we hold communion
with Christ in holiness, as well as in righteousness; and that
very briefly: -
1. There are several acts ascribed unto the Lord Jesus in
reference to this particular; as, -
(1.) His interceding with the Father, by virtue of his
oblation in the behalf of his, that he would bestow the Holy
Spirit on them. Here I choose to enter, because of the
oblation of Christ itself I have spoken before; otherwise,
every thing is to be run up to that head, that source and
spring. There lies the foundation of all spiritual mercies
whatever; as afterward also shall be manifested. Now the
Spirit. as unto us a Spirit of grace, holiness, and
consolation, is of the purchase of Christ. It is upon the
matter, the great promise of the new covenant, Ezek. 11: 19,
"I will put a new spirit within you;" so also, chap. 36: 27;
Jer. 32: 39, 40; and in sundry other places, whereof
afterward. Christ is the mediator and "surety of this new
covenant." Heb. 7: 22, "Jesus was made surety of a better
testament," or rather covenant; - a testament needs no surety.
He is the undertaker on the part of God and man also: of man,
to give satisfaction; of God, to bestow the whole grace of the
promise; as chap. 9: 15, "For this cause he is the mediator of
the new testament, that by means of death, for the redemption
of transgressions that were under the first testament, they
which are called might receive the promise of eternal
inheritance." He both satisfied for sin and procured the
promise. He procures all the love and kindness which are the
fruits of the covenant, being himself the original promise
thereof, Gen. 3: 15; the whole being so "ordered in all
things, and made sure," 2 Sam. 23: 5, that the residue of its
effects should all be derived from him, depend upon him, and
be procured by him, - "that he in all things might have the
pre-eminence," Col. 1: 18; according to the compact and
agreement made with him, Isa. 53: 12. They are all the
purchase of his blood; and therefore the Spirit also, as
promised in that covenant, 1 Cor. 1: 30. Now, the whole fruit
and purchase of his death is made out from the Father upon his
intercession. This (John 14: 16-18) he promiseth his
disciples, that he will pursue the work which he has in hand
in their behalf, and intercede with the Father for the Spirit,
as a fruit of his purchase. Therefore he tells them that he
will not pray the Father for his love unto them, because the
eternal love of the Father is not the fruit but the fountain
of his purchase: but the Spirit, that is a fruit; "That,"
saith he, "I will pray the Father for," etc. And what Christ
asketh the Father as mediator to bestow on us, that is part of
his purchase, being promised unto him, upon his undertaking to
do the will of God. And this is the first thing that is to be
considered in the Lord Jesus, as to the communication of the
Spirit of sanctification and purification, the first thing to
be considered in this our communion with him, - he intercedes
with his Father, that he may be bestowed on us as a fruit of
his death and blood shed in our behalf. This is the relation
of the Spirit of holiness, as bestowed on us, unto the
mediation of Christ. He is the great foundation of the
covenant of grace; being himself everlastingly destinated and
freely given to make a purchase of all the good things
thereof. Receiving, according to promise, the Holy Ghost, Acts
2: 33, he sheds him abroad on his own. This faith considers,
fixes on, dwells upon. For, -
(2.) His prayer being granted, as the Father "hears him
always," he actually sends his Spirit into the hearts of his
saints, there to dwell in his stead, and to do all things for
them and in them which he himself has to do. This, secondly,
is the Lord Christ by faith to be eyed in; and that not only
in respect of the first enduing of our hearts with his Holy
Spirit, but also of the continual supplies of it, drawing
forth and exciting more effectual operations and acting of
that indwelling Spirit. Hence, though (John 14: 16) he says
the Father will give them the Comforter, because the original
and sovereign dispensation is in his hand, and it is by him
made out, upon the intercession of Christ; yet, not being
bestowed immediately on us, but, as it were, given into the
hand of Christ for us, he affirms that (as to actual collation
or bestowing) he sends him himself; chap. 15: 26, "I will send
the Comforter to you, from the Father." He receives him from
his Father, and actually sends him unto his saints. So, chap.
16: 7, "I will send him." And, verses 14,15, he manifests how
he will send him. He will furnish him with that which is his
to bestow upon them: "He shall take of mine (of that which is
properly and peculiarly so, - mine, as mediator, - the fruit
of my life and death unto holiness), and give it unto you."
But of these things more afterward. This, then, is the second
thing that the Lord Christ does, and which is to be eyed in
him: - He sends his Holy Spirit into our hearts; which is the
efficient cause of all holiness and sanctification, -
quickening, enlightening, purifying the souls of his saints.
How our union with him, with all the benefit thereon
depending, floweth from this his communication of the Spirit
unto us, to abide with us, and to dwell in us, I have at large
elsewhere declared; where also this whole matter is more fully
opened. And this is to be considered in him by faith, in
reference to the Spirit itself.
(3.) There is that which we call habitual grace; that is,
the fruits of the Spirit, - the spirit which is born of the
Spirit, John 3: 6. That which is born of, or produced by, the
Holy Ghost, in the heart or soul of a man when he is
regenerate, that which makes him so, is spirit; in opposition
to the flesh, or that enmity which is in us by nature against
God. It is faith, love, joy, hope, and the rest of the graces
of the gospel, in their root or common principle, concerning
which these two things are to be observed: -
[1.] That though many particular graces are mentioned, yet
there are not different habits or qualities in us, - not
several or distinct principles to answer them; but only the
same habit or spiritual principle putting forth itself in
various operations or ways of working, according to the
variety of the objects which it goes forth unto, is their
common principle: so that it is called and distinguished, as
above, rather in respect of actual exercise, with relation to
its objects, than habitual inherence; it being one root which
has these many branches.
[2.] This is that which I intend by this habit of grace, -
a new, gracious, spiritual life, or principle, created, and
bestowed on the soul, whereby it is changed in all its
faculties and affections, fitted and enabled to go forth in
the way of obedience unto every divine object that is proposed
unto it, according to the mind of God. For instance, the mind
can discern of spiritual things in a spiritual manner; and
therein it is light, illumination. The whole soul closes with
Christ, as held forth in the promises of the gospel for
righteousness and salvation: that is faith; which being the
main and principal work of it, it often gives denomination
unto the whole. So when it rests in God, in Christ, with
delight, desire, and complacency, it is called love; being,
indeed, the principle suiting all the faculties of our souls
for spiritual and living operations, according to their
natural use. Now it differs, -
1st. From the Spirit dwelling in the saints; for it is a
created quality. The Spirit dwells in us as a free agent in a
holy habitation. This grace, as a quality, remains in us, as
in its own proper subject, that has not any subsistence but
therein, and is capable of being intended or restrained under
great variety of degrees.
2dly. From actual grace, which is transient; this making
its residence in the soul. Actual grace is an illapse of
divine influence and assistance, working in and by the soul
any spiritual act or duty whatsoever, without any
pre-existence unto that act or continuance after it, "God
working in us, both to will and to do." But this habitual
grace is always resident in us, causing the soul to be a meet
principle for all those holy and spiritual operations which by
actual grace are to be performed. And, -
3dly. It is capable of augmentation and diminution, as was
said. In some it is more large and more effectual than in
others; yea, in some persons, more at one time than another.
Hence are those dyings, decays, ruins, recoveries, complaints,
and rejoicings, whereof so frequent mention is made in the
Scripture.
These things being premised as to the nature of it, let us
now consider what we are to eye in the Lord Jesus in reference
thereunto, to make an entrance into our communion with him
therein, as things by him or on his part performed: -
As I said of the Spirit, so, in the first place, I say of
this, it is of the purchase of Christ, and is so to be looked
on. "It is given unto us for his sake to believe on him,"
Phil. 1: 29. The Lord, on the behalf of Christ, for his sake,
because it is purchased and procured by him for us, bestows
faith, and (by same rule) all grace upon us. "We are blessed
with all spiritual blessings in heavenly places in him," Eph.
1: 3. "In him;" that is, in and through his mediation for us.
His oblation and intercession lie at the bottom of this
dispensation. Were not grace by them procured, it would never
by any one soul be enjoyed. All grace is from this fountain.
In our receiving it from Christ, we must still consider what
it cost him. Want of this weakens faith in its proper
workings. His whole intercession is founded on his oblation, 1
John 2: 1, 2. What he purchased by his death, that - nor more
nor less, as has been often said - he intercedeth may be
bestowed. And he prays that all his saints may have this grace
whereof we speak, John 17: 17. Did we continually consider all
grace as the fruit of the purchase of Christ, it would be an
exceeding endearment on our spirits: nor can we without this
consideration, according to the tenor of the gospel, ask or
expect any grace. It is no prejudice to the free grace of the
Father, to look on any thing as the purchase of the Son; it
was from that grace that he made that purchase: and in the
receiving of grace from God, we have not communion with
Christ, who is yet the treasury and storehouse of it, unless
we look upon it as his purchase. He has obtained that we
should be sanctified throughout, have life in us, be humble,
holy, believing, dividing the spoil with the mighty, by
destroying the works of the devil in us.
Secondly. The Lord Christ does actually communicate this
grace unto his saints, and bestows it on them: "Of his fulness
have all we received, and grace for grace," John 1: 16. For, -
(1st.) The Father actually invests him with all the grace
whereof, by compact and agreement, he has made a purchase (as
he received the promise of the Spirit); which is all that is
of use for the bringing his many sons to glory. "It pleased
the Father that in him should all fulness dwell," Col. 1: 19,
- that he should be invested with a fulness of that grace
which is needful for his people. This himself calls the "power
of giving eternal life to his elect," John 17: 2; which power
is not only his ability to do it, but also his right to do it.
Hence this delivering of all things unto him by his Father, he
lays as the bottom of his inviting sinners unto him for
refreshment: "All things are delivered unto me of my Father,"
Matt. 11: 27. "Come unto me, all that labour and are heavy
laden, and I will give you rest," verse 28. This being the
covenant of the Father with him, and his promise unto him,
that upon the making "his soul an offering for sin, he should
see his seed, and the pleasure of the LORD should prosper in
his hand," Isa. 53: 10, in the verses following, the "pouring
out of his soul unto death, and bearing the sins of many," is
laid as the bottom and procuring cause of these things: - 1.
Of justification: "By his knowledge he shall justify many." 2.
Of sanctification; in "destroying the works of the devil,"
verses 11, 12. Thus comes our merciful high priest to be the
great possessor of all grace, that he may give out to us
according to his own pleasure, quickening whom he will. He has
it in him really as our head, in that he received not that
Spirit by measure (John 3: 34) which is the bond of union
between him and us, 1 Cor. 6: 17; whereby holding him, the
head, we are filled with his fulness, Eph. 1: 22, 23; Col. 1:
19. He has it as a common person, intrusted with it in our
behalf, Rom. 5: 14-17. "The last Adam is made" unto us "a
quickening Spirit," 1 Cor. 15: 45. He is also a treasury of
this grace in a moral and law sense: not only as "it pleased
the Father that in him should all fulness dwell," Col. 1: 19;
but also because in his mediation, as has been declared, is
founded the whole dispensation of grace.
(2dly.) Being thus actually vested with this power, and
privilege, and fulness, he designs the Spirit to take of this
fulness, and to give it unto us: "He shall take of mine, and
shall show it unto you," John 16: 15. The Spirit takes of that
fulness that is in Christ, and in the name of the Lord Jesus
bestows it actually on them for whose sanctification he is
sent. Concerning the manner and almighty efficacy of the
Spirit of grace whereby this is done (I mean this actual
collation of grace upon his peculiar ones), more will be
spoken afterward.
(3dly.) For actual grace, or that influence or power
whereby the saints are enabled to perform particular duties
according to the mind of God, there is not any need of farther
enlargement about it. What concerns our communion with the
Lord Christ therein, holds proportion with what was spoken
before.
There remaineth only one thing more to be observed
concerning those things whereof mention has been made, and I
proceed to the way whereby we carry on communion with the Lord
Jesus in all these; and that is, that these things may be
considered two ways: - 1. In respect of their first collation,
or bestowing on the soul. 2. In respect of their continuance
and increase, as unto the degrees of them.
In the first sense, as to the real communicating of the
Spirit of grace unto the soul, so raising it from death unto
life, the saints have no kind of communion with Christ therein
but only what consists in a passive reception of that
life-giving, quickening Spirit and power. They are but as the
dead bones in the prophet; the wind blows on them, and they
live; - as Lazarus in the grave; Christ calls, and they come
forth, the call being accompanied with life and power. This,
then, is not that whereof particularly I speak; but it is the
second, in respect of farther efficacy of the Spirit and
increase of grace, both habitual and actual, whereby we become
more holy, and to be more powerful in walking with God, - have
more fruit in obedience and success against temptations. And
in this, -
2. They hold communion with the Lord Christ. And wherein
and how they do it, shall now be declared.
They continually eye the Lord Jesus as the great Joseph,
that has the disposal of all the granaries of the kingdom of
heaven committed unto him; as one in whom it has pleased the
Father to gather all things unto a head, Eph. 1: 10, that from
him all things might be dispensed unto them. All treasures,
all fulness, the Spirit not by measure, are in him. And this
fulness in this Joseph, in reference to their condition, they
eye in these three particulars: -
(1.) In the preparation unto the dispensation mentioned,
in the expiating, purging, purifying efficacy of his blood. It
was a sacrifice not only of atonement, as offered, but also of
purification, as poured out. This the apostle eminently sets
forth, Heb. 9: 13, 14, "For if the blood of bulls and of
goats, and the ashes of an heifer sprinkling the unclean,
sanctifieth to the purifying of the flesh: how much more shall
the blood of Christ, who through the eternal Spirit offered
himself without spot to God, purge your conscience from dead
works to serve the living God?" This blood of his is that
which answers all typical institutions for carnal
purification; and therefore has a spiritually- purifying,
cleansing, sanctifying virtue in itself, as offered and poured
out. Hence it is called, "A fountain for sin and for
uncleanness," Zech. 13: l; that is, for their washing and
taking away; - "A fountain opened;" ready prepared, virtuous,
efficacious in itself, before any be put into it; because
poured out, instituted, appointed to that purpose. The saints
see that in themselves they are still exceedingly defiled;
and, indeed, to have a sight of the defilements of sin is a
more spiritual discovery than to have only a sense of the
guilt of sin. This follows every conviction, and is
commensurate unto it; that, usually only such as reveal the
purity and holiness of God and all his ways. Hereupon they cry
with shame, within themselves, "Unclean, unclean," unclean in
their natures, unclean in their persons, unclean in their
conversations; all rolled in the blood of their defilements;
their hearts by nature a very sink, and their lives a dung
hill. They know, also, that no unclean thing shall enter into
the kingdom of God, or have place in the new Jerusalem; that
God is of purer eyes than to behold iniquity. They cannot
endure to look on themselves; and how shall they dare to
appear in his presence? What remedies shall they now use?
"Though they wash themselves with nitre, and take them much
soap, yet their iniquity will continue marked," Jer. 2: 22.
Wherewith, then, shall they come before the Lord? For the
removal of this, I say, they look, in the first place, to the
purifying virtue of the blood of Christ, which is able to
cleanse. them from all their sins, 1 John 1: 7; being the
spring from whence floweth all the purifying virtue, which in
the issue will take away all their spots and stains, "make
them holy and without blemish, and in the end present them
glorious unto himself," Eph. 5: 26, 27. This they dwell upon
with thoughts of faith; they roll it in their minds and
spirits. Here faith obtains new life, new vigour, when a sense
of vileness has even overwhelmed it. Here is a fountain
opened: draw nigh, and see its beauty, purity, and efficacy.
Here is a foundation laid of that work whose accomplishment we
long for. One moment's communion with Christ by faith herein
is more effectual to the purging of the soul, to the
increasing of grace, than the utmost self-endeavours of a
thousand ages.
(2.) They eye the blood of Christ as the blood of
sprinkling. Coming to "Jesus, the mediator of the new
covenant," they come to the "blood of sprinkling," Heb. 12:
24. The dyeing of the blood of Christ as shed will not of
itself take away pollution. There is not only
"haimatekchusia", - a "shedding of blood," without which there
is no remission, Heb. 9: 22; but there is also "haimatos
rantismos", - a " sprinkling of blood," without which there is
no actual purification. This the apostle largely describes,
Heb. 9: 19, "When Moses," saith he, "had spoken every precept
to all the people according to the law, he took the blood of
calves and of goats, with water, and scarlet wool, and hyssop,
and sprinkled both the book and all the people, saying, This
is the blood of the testament which God has enjoined unto you.
Moreover he sprinkled likewise with blood both the tabernacle,
and all the vessels of the ministry. And almost all things are
by the law purged with blood. It was therefore necessary that
the patterns of things in the heavens should be purified with
these; but the heavenly things themselves with better
sacrifices than these," verses 19-23. He had formerly compared
the blood of Christ to the blood of sacrifices, as offered, in
respect of the impetration and the purchase it made; now he
does it unto that blood as sprinkled, in respect of its
application unto purification and holiness. And he tells us
how this sprinkling was performed: it was by dipping hyssop in
the blood of the sacrifice, and so dashing it out upon the
things and persons to be purified; as the institution also was
with the Paschal lamb, Exod. 12: 7. Hence, David, in a sense
of the pollution of sin, prays that he may be "purged with
hyssop," Ps. 51: 7. For that this peculiarly respected the
uncleanness and defilement of sin, is evident, because there
is no mention made, in the institution of any sacrifice (after
that of the lamb before mentioned), of sprinkling blood with
hyssop, but only in those which respected purification of
uncleanness; as in the case of leprosy, Lev. 14: 6; and all
other defilements, Numb. 19: 18: which latter, indeed, is not
of blood, but of the water of separation; this also being
eminently typical of the blood of Christ, which is the
fountain for separation for uncleanness, Zech. 13: 1. Now,
this bunch of hyssop, wherein the blood of purification was
prepared for the sprinkling of the unclean, is (unto us) the
free promises of Christ. The cleansing virtue of the blood of
Christ lies in the promises, as the blood of sacrifices in the
hyssop, ready to pass out unto them that draw nigh thereunto.
Therefore the apostle argueth from receiving of the promise
unto universal holiness and purity: "Having therefore these
promises, dearly beloved, let us cleanse ourselves from all
filthiness of the flesh and spirit, perfecting holiness in the
fear of God," 2 Cor. 7: 1. This, then, the saints do: - they
eye the blood of Christ as it is in the promise, ready to
issue out upon the soul, for the purification thereof; and
thence is purging and cleansing virtue to be communicated unto
them, and by the blood of Christ are they to be purged from
all their sins, 1 John 1: 7. Thus far, as it were, this
purifying blood, thus prepared and made ready, is at some
distance to the soul. Though it be shed to this purpose, that
it might purge, cleanse, and sanctify, though it be taken up
with the bunch of hyssop in the promises, yet the soul may not
partake of it. Wherefore, -
(3.) They look upon him as, in his own Spirit, he is the
only dispenser of the Spirit and of all grace of
sanctification and holiness. They consider that upon his
intercession it is granted to him that he shall make effectual
all the fruits of his purchase, to the sanctification, the
purifying and making glorious in holiness, of his whole
people. They know that this is actually to be accomplished by
the Spirit, according to the innumerable promises given to
that purpose. He is to sprinkle that blood upon their souls;
he is to create the holiness in them that they long after; he
is to be himself in them a well of water springing up to
everlasting life. In this state they look to Jesus: here faith
fixes itself, in expectation of his giving out the Spirit for
all these ends and purposes; mixing the promises with faith,
and so becoming actual partaker of all this grace. This is
their way, this their communion with Christ; this is the life
of faith, as to grace and holiness. Blessed is the soul that
is exercised therein: "He shall be as a tree planted by the
waters, and that spreadeth out her roots by the river, and
shall not see when heat comes, but her leaf shall be green;
and shall not be careful in the year of drought, neither shall
cease from yielding fruit," Jer. 17: 8. Convinced persons who
know not Christ, nor the fellowship of his sufferings, would
spin a holiness out of their own bowels; they would work it
out in their own strength. They begin it with trying
endeavours; and follow it with vows, duties, resolutions,
engagements, sweating at it all the day long. Thus they
continue for a season, - their hypocrisy, for the most part,
ending in apostasy. The saints of God do, in the very entrance
of their walking with him, reckon upon it that they have a
threefold want: - [1.] Of the Spirit of holiness to dwell in
them. [2.] Of a habit of holiness to be infused into them.
[3.] Of actual assistance to work all their works for them;
and that if these should continue to be wanting, they can
never, with all their might, power, and endeavours, perform
any one act of holiness before the Lord. They know that of
themselves they have no sufficiency, - that, without Christ
they can do nothing: therefore they look to him, who is
intrusted with a fulness of all these in their behalf; and
thereupon by faith derive from him an increase of that whereof
they stand in need. Thus, I say, have the saints communion
with Christ, as to their sanctification and holiness. From him
do they receive the Spirit to dwell in them; from him the new
principle of life, which is the root of all their obedience;
from him have they actual assistance for every duty they are
called unto. In waiting for, expectation and receiving of
these blessings, on the accounts before mentioned, do they
spend their lives and time with him. In vain is help looked
for from other mountains; in vain do men spend their strength
in following after righteousness, if this be wanting. Fix thy
soul here; thou shalt not tarry until thou be ashamed. This is
the way, the only way, to obtain full, effectual
manifestations of the Spirit's dwelling in us; to have our
hearts purified, our consciences purged, our sins mortified,
our graces increased, our souls made humble, holy, zealous,
believing, - like to him; to have our lives fruitful, our
deaths comfortable. Let us herein abide, dyeing Christ by
faith, to attain that measure of conformity to him which is
allotted unto us in this world, that when we shall see him as
he is, we may be like unto him.
Owen, Of Communion With God
(continued in File 19...)
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