Owen, Of Communion With God, File 18
(... continued from File 17)
Chapter 10. Of communion with Christ in privileges - Of
adoption; the nature of it, the consequences of
it - Peculiar privileges attending it; liberty,
title, boldness, affliction - Communion with
Christ hereby.
III. The third thing wherein we have communion with
Christ, is grace of privilege before God; I mean, as the third
head of purchased grace. The privileges we enjoy by Christ are
great and innumerable; to insist on them in particular were
work for a man's whole life, not a design to be wrapped up in
a few sheets. I shall take a view of them only in the head,
the spring and fountain whence they all arise and flow, - this
is our adoption: "Beloved, now are we the sons of God," 1 John
3: 2. This is our great and fountain privilege. Whence is it
that we are so? It is from the love of the Father. Verse 1,
"Behold, what manner of love the Father has bestowed upon us,
that we should be called the sons of God!" But by whom
immediately do we receive this honour? As many as believe on
Christ, he gives them this power, to become the sons of God,
John 1: 12. Himself was appointed to be the first-born among
many brethren, Rom. 8: 29; and his taking us to be brethren,
Heb. 2: 11, makes us become the children of God. Now, that God
is our Father, by being the Father of Christ, and we his
children by being the brethren of Christ, being the head and
sum of all the honour, privilege, right, and title we have,
let us a little consider the nature of that act whereby we are
invested with this state and title, - namely, our adoption.
Now, adoption is the authoritative translation of a
believer, by Jesus Christ, from the family of the world and
Satan into the family of God, with his investiture in all the
privileges and advantages of that family.
To the complete adoption of any person, these five things
are required: -
1. That he be actually, and of his own right, of another
family than that whereinto he is adopted. He must be the son
of one family or other, in his own right, as all persons are.
2. That there be a family unto which of himself he has no
right, whereinto he is to be grafted. If a man comes into a
family upon a personal right, though originally at never so
great a distance, that man is not adopted. If a man of a most
remote consanguinity do come into the inheritance of any
family by the death of the nearer heirs, though his right
before were little better than nothing, yet he is a born son
of that family, - he is not adopted. [In adoption] he is not
to have the plea of the most remote possibility of succession.
3. That there be an authoritative, legal translation of
him, by some that have power thereinto, from one family into
another. It was not, by the law of old, in the power of
particular persons to adopt when and whom they would. It was
to be done by the authority of the sovereign power.
4. That the adopted person be freed from all the
obligations that be upon him unto the family from whence he is
translated; otherwise he can be no way useful or serviceable
unto the family whereinto he is ingrafted. He cannot serve two
masters, much less two fathers.
5. That, by virtue of his adoption, he be invested in all
the rights, privileges, advantages, and title to the whole
inheritance, of the family into which he is adopted, in as
full and ample manner as if he had been born a son therein.
Now, all these things and circumstances do concur and are
found in the adoption of believers: -
1. They are, by their own original right, of another
family than that whereinto they are adopted. They are "by
nature the children of wrath," Eph. 2: 3, - sons of wrath, -
of that family whose inheritance is "wrath," called "the power
of darkness," Col. 1: 13; for from thence does God "translate
them into the kingdom of his dear Son." This is the family of
the world and of Satan, of which by nature believers are.
Whatever is to be inherited in that family, - as wrath, curse,
death, hell, - they have a right thereunto. Neither can they
of themselves, or by themselves, get free of this family: a
strong man armed keeps them in subjection. Their natural
estate is a family condition, attended with all the
circumstances of a family, - family duties and services,
rights and titles, relations and observances. They are of the
black family of sin and Satan.
2. There is another family whereinto they are to be
translated, and whereunto of themselves they have neither
right nor title. This is that family in heaven and earth which
is called after the name of Christ, Eph. 3: 15, - the great
family of God. God has a house and family for his children; of
whom some he maintains on the riches of his grace, and some he
entertains with the fulness of his glory. This is that house
whereof the Lord Christ is the great dispenser, it having
pleased the Father to "gather together in one all things in
him, both which are in heaven, and which are on earth, even in
him," Eph. 1: 10. herein live all the sons and daughters of
God, spending largely on the riches of his grace. Unto this
family of themselves they have no right nor title; they are
wholly alienated from it, Eph. 2: 12, and can lay no claim to
any thing in it. God driving fallen Adam out of the garden,
and shutting up all ways of return with a flaming sword, ready
to cut him off if he should attempt it, abundantly declares
that he, and all in him, had lost all right of approaching
unto God in any family relation. Corrupted, cursed nature is
not vested with the least right to any thing of God.
Therefore, -
3. They have an authoritative translation from one of
these families to another. It is not done in a private,
underhand way, but in the way of authority. John 1: 12, "As
many as received him, to them gave he power to become the sons
of God," power or authority. This investing them with the
power, excellency, and light of the sons of God, is a
forensical act, and has a legal proceeding in it. It is called
the "making us meet to be partakers of the inheritance of the
saints in light," Col. 1: 12; - a judicial exalting us into
membership in that family, where God is the Father, Christ the
elder brother, all saints and angels brethren and
fellow-children, and the inheritance a crown immortal and
incorruptible, that fades not away.
Now, this authoritative translation of believers from one
family into another consisteth of these two parts: -
(1.) An effectual proclamation and declaration of such a
person's immunity from all obligations to the former family,
to which by nature he was related. And this declaration has a
threefold object: -
[1.] Angels. It is declared unto them; they are the sons
of God. They are the sons of God, and so of the family
whereinto the adopted person is to be admitted; and therefore
it concerns them to know who are invested with the rights of
that family, that they may discharge their duty towards them.
Unto them, then, it is declared that believers are freed from
the family of sin and hell, to become fellow-sons and servants
with them. And this is done two ways: -
1st. Generally, by the doctrine of the gospel. Eph. 3: 10,
"Unto the principalities and powers in heavenly places is made
known by the church the manifold wisdom of God."
By the church is this wisdom made known to the angels,
either as the doctrine of the gospel is delivered unto it, or
as it is gathered thereby. And what is this wisdom of God that
is thus made known to principalities and powers? It is, that
"the Gentiles should be fellow- heirs and of the same body
with us," verse 6. The mystery of adopting sinners of the
Gentiles, taking them from their slavery in the family of the
world, that they might have a right of heirship, becoming sons
in the family of God, is this wisdom, thus made known. And how
was it primitively made known? It was "revealed by the Spirit
unto the prophets and apostles," verse 5.
2dly. In particular, by immediate revelation. When any
particular soul is freed from the family of this world, it is
revealed to the angels. "There is joy in the presence of the
angels of God" (that is, among the angels, and by them) "over
one sinner that repenteth," Luke 15: 10. Now, the angels
cannot of themselves absolutely know the true repentance of a
sinner in itself; it is a work wrought in that cabinet which
none has a key unto but Jesus Christ; by him it is revealed to
the angels, when the peculiar care and charge of such a one is
committed to them. These things have their transaction before
the angels, Luke 12: 8, 9. Christ owns the names of his
brethren before the angels, Rev. 3: 5. When he gives them
admittance into the family where they are, Heb. 12: 22, he
declares to them that they are sons, that they may discharge
their duty towards them, Heb. 1: 14.
[2.] It is denounced in a judicial way unto Satan, the
great master of the family whereunto they were in subjection.
When the Lord Christ delivers a soul from under the power of
that strong armed one, he binds him, - ties him from the
exercise of that power and dominion which before he had over
him. And by this means does he know that such a one is
delivered from his family; and all his future attempts upon
him are encroaching upon the possession and inheritance of the
Lord Christ.
[3.] Unto the conscience of the person adopted. The Spirit
of Christ testifies to the heart and conscience of a believer
that he is freed from all engagements unto the family of
Satan, and is become the son of God, Rom. 8: 14, 15; and
enables him to cry, "Abba, Father," Gal. 4: 6. Of the
particulars of this testification of the Spirit, and of its
absolving the soul from its old alliance, I shall speak
afterward. And herein consists the first thing mentioned.
(2.) There is an authoritative ingrafting of a believer
actually into the family of God, and investing him with the
whole right of sonship. Now this, as unto us, has sundry acts:
-
[1.] The giving a believer a new name in a white stone,
Rev. 2:17. They that are adopted are to take new names; they
change their names they had in their old families, to take the
names of the families whereinto they are translated. This new
name is, "A child of God." That is the new name given in
adoption; and no man knoweth what is in that name, but only he
that does receive it. And this new name is given and written
in a white stone; - that is the tessera of our admission into
the house of God. It is a stone of judicial acquitment. Our
adoption by the Spirit is bottomed on our absolution in the
blood of Jesus; and therefore is the new name in the white
stone privilege grounded on discharge. The white stone quits
the claim of the old family; the new name gives entrance to
the other.
[2.] An enrolling of his name in the catalogue of the
household of God, admitting him thereby into fellowship
therein. This is called the "writing of the house of Israel,"
Ezek. 13: 9; that is, the roll wherein all the names of the
Israel, the family of God, are written. God has a catalogue of
his household; Christ knows his sheep by name. When God
writeth up the people, he counts that "this man was born in
Zion," Ps. 87: 6. This is an extract of the Lamb's book of
life.
[3.] Testifying to his conscience his acceptation with
God, enabling him to behave himself as a child, Rom. 8: 15;
Gal. 4: 5, 6.
4. The two last things required to adoption are, that the
adopted person be freed from all obligations to the family
from whence he is translated, and invested with the rights and
privileges of that whereinto he is translated. Now, because
these two comprise the whole issue of adoption, wherein the
saints have communion with Christ, I shall hand]e them
together, referring the concernments of them unto these four
heads: - (1.) Liberty. (2.) Title, or right. (3.) Boldness.
(4.) Correction. These are the four things, in reference to
the family of the adopted person, that he does receive by his
adoption, wherein he holds communion with the Lord Jesus: -
(1.) Liberty. The Spirit of the Lord, that was upon the
Lord Jesus, did anoint him to proclaim liberty to the
captives, Isa. 61: 1; and "where the Spirit of the Lord is"
(that is, the Spirit of Christ, given to us by him because we
are sons), "there is liberty," 2 Cor. 3: 17. All spiritual
liberty is from the Spirit of adoption; whatever else is
pretended, is licentiousness. So the apostle argues, Gal. 4:
6, 7, "He has sent forth his Spirit into their hearts, crying,
Abba, Father. Wherefore ye are no more servants," no more in
bondage, but have the liberty of sons. And this liberty
respects, -
[1.] In the first place, the family from whence the
adopted person is translated. It is his setting free from all
the obligations of that family. Now, in this sense, the
liberty which the saints have by adoption is either from that
which is real or that which is pretended: -
1st. That which is real respects a twofold issue of law
and sin. The moral, unchangeable law of God, and sin, being in
conjunction, meeting with reference to any persons, has, and
has had, a twofold issue: -
(1st.) An economical institution of a new law of
ordinances, keeping in bondage those to whom it was given,
Col. 2: 14.
(2dly.) A natural (if I may so call it) pressing of those
persons with its power and efficacy against sin; whereof there
are these parts: -
[1st.] Its rigour and terror in commanding.
[2dly.] Its impossibility for accomplishment, and so
insufficiency for its primitively appointed end.
[3dly.] The issues of its transgression; which are
referred unto two heads: - 1. Curse. 2. Death. I shall speak
very briefly of these, because they are commonly handled, and
granted by all.
2dly. That which is pretended, is the power of any
whatever over the conscience, when once made free by Christ: -
(1st.) Believers are freed from the instituted law of
ordinances, which, upon the testimony of the apostles, was a
yoke which neither we nor our fathers (in the faith) could
bear, Acts 15: 10; wherefore Christ "blotted out this
hand-writing of ordinances that was against them, which was
contrary to them, and took it out of the way, nailing it to
his cross," Col. 2: 14: and thereupon the apostle, after a
long dispute concerning the liberty that we have from that
law, concludes with this instruction: Gal. 5: l, "Stand fast
in the liberty where with Christ has made us free."
(2dly.) In reference so the moral law: -
[1st.] The first thing we have liberty from, is its rigour
and terror in commanding. Heb. 12: 18-22, "We are not come to
the mount that might be touched, and that burned with fire, to
the whirlwind, darkness, and tempest, to the sound of the
trumpet, and the voice of words, which they that heard
besought that they might hear it no more; but we are come to
mount Sion," etc. As to that administration of the law wherein
it was given out with dread and terror, and so exacted its
obedience with rigour, we are freed from it, we are not called
to that estate.
[2dly.] Its impossibility of accomplishment, and so
insufficiency for its primitive end, by reason of sin; or, we
are freed from the law as the instrument of righteousness,
since, by the impossibility of its fulfilling as to us, it is
become insufficient for any such purpose, Rom. 8: 2, 3; Gal.
3: 21-23. There being an impossibility of obtaining life by
the law, we are exempted from it as to any such end, and that
by the righteousness of Christ, Rom. 8: 3.
[3dly.] From the issue of its transgression: -
First. Curse. There is a solemn curse inwrapping the whole
wrath annexed to the law, with reference to the transgression
thereof; and from this are we wholly at liberty. Gal. 3: 13,
"Christ has redeemed us from the curse of the law by being
made a curse for us."
Secondly. Death, Heb. 2: 15; and therewith from Satan,
Heb. 2: 14, Col. 1: 13; and sin, Rom. 6: 14, 1 Pet. 1: 18;
with the world, Gal. 1: 4; with all the attendancies,
advantages, and claims of them all, Gal. 4: 3-5, Col. 2: 20;
without which we could not live one day.
That which is pretended and claimed by some (wherein in
deed and in truth we were never in bondage, but are hereby
eminently set free), is the power of binding conscience by any
laws and constitutions not from God, Col. 2: 20-22.
[2.] [In the second place,] there is a liberty in the
family of God, as well as a liberty from the family of Satan.
Sons are free. Their obedience is a free obedience; they have
the Spirit of the Lord: and where he is, there is liberty, 2
Cor. 3: 17. As a Spirit of adoption, he is opposed to the
spirit of bondage, Rom. 8: 15. Now, this liberty of our
Father's family, which we have as sons and children, being
adopted by Christ through the Spirit, is a spiritual largeness
of heart, whereby the children of God do freely, willingly,
genuinely, without fear, terror, bondage, and constraint, go
forth unto all holy obedience in Christ.
I say, this is our liberty in our Father's family: what we
have liberty from, has been already declared.
There are Gibeonites outwardly attending the family of
God, that do the service of his house as the drudgery of their
lives. The principle they yield obedience upon, is a spirit of
bondage unto fear, Rom. 8: 15; the rule they do it by, is the
law in its dread and rigour, exacting it of them to the
utmost, without mercy and mitigation; the end they do it for,
is to fly from the wrath to come, to pacify conscience, and
seek righteousness as it were by the works of the law. Thus
servilely, painfully, fruitlessly, they seek to serve their
own conviction all their days.
The saints by adoption have a largeness of heart in all
holy obedience. Saith David, "I will walk at liberty, for I
seek thy precepts," Ps. 119: 45; Isa. 61: l; Luke 4: 18; Rom.
8: 2, 21; Gal. 4: 7, 5: 1, 13; James 1: 25; John 8: 32, 33,
36; Rom. 6: 18; 1 Pet. 2: 16. Now, this amplitude, or son-like
freedom of the Spirit in obedience, consists in sundry things:
-
1st. In the principles of all spiritual service; which are
life and love; - the one respecting the matter of their
obedience, giving them power; the other respecting the manner
of their obedience, giving them joy and sweetness in it: -
(1st.) It is from life; that gives them power as to the
matter of obedience. Rom. 8: 2, "The law of the Spirit of life
in Christ Jesus sets them free from the law of sin and death."
It frees them, it carries them out to all obedience freely; so
that "they walk after the Spirit," verse 1, that being the
principle of their workings. Gal. 2: 20, "Christ liveth in me;
and the life which I now live in the flesh, I live by the
faith of the Son of God;" - "The life which I now live in the
flesh (that is, the obedience which I yield unto God whilst I
am in the flesh), it is from a principle of life, Christ
living in me. There is, then, power for all living unto God,
from Christ in them, the Spirit of life from Christ carrying
them out thereto. The fruits of a dead root are but dead
excrescences; living acts are from a principle of life.
Hence you may see the difference between the liberty that
slaves assume, and the liberty which is due to children: -
[1st.] Slaves take liberty from duty; children have
liberty in duty. There is not a greater mistake in the world,
than that the liberty of sons in the house of God consists in
this, - they can perform duties, or take the freedom to omit
them; they can serve in the family of God (that is, they think
they may if they will), and they can choose whether they will
or no. This is a liberty stolen by slaves, not a liberty given
by the Spirit unto sons.
The liberty of sons is in the inward spiritual freedom of
their hearts, naturally and kindly going out in all the ways
and worship of God. When they find themselves straitened and
shut up in them, they wrestle with God for enlargement, and
are never contented with the doing of a duty, unless it be
done as in Christ, with free, genuine, and enlarged hearts.
The liberty that servants have is from duty; the liberty given
to sons is in duty.
[2dly.] The liberty of slaves or servants is from
mistaken, deceiving conclusions; the liberty of sons is from
the power of the indwelling Spirit of grace. Or, the liberty
of servants is from outward, dead conclusions; the liberty of
sons, from an inward, living principle.
(2dly.) Love, as to the manner of their obedience, gives
them delight and joy. John 14: 15, "If ye love me," says
Christ, "keep my commandments." Love is the bottom of all
their duties; hence our Saviour resolves all obedience into
the love of God and our neighbour; and Paul, upon the same
ground, tells us "that love is the fulfilling of the law,"
Rom. 13: 10. Where love is in any duty, it is complete in
Christ. How often does David, even with admiration, express
this principle of his walking with God! "O," saith he, "how I
love thy commandments! "This gives saints delight, that the
commandments of Christ are not grievous to them. Jacob's hard
service was not grievous to him, because of his love to
Rachel. No duty of a saint is grievous to him, because of his
love to Christ. They do from hence all things with delight and
complacency. Hence do they long for advantages of walking with
God, - pant after more ability; and this is a great share of
their son-like freedom in obedience. It gives them joy in it.
1 John 4: 18, "There is no fear in love; but perfect love
casteth out fear." When their soul is acted to obedience by
love, it expels that fear which is the issue of bondage upon
the spirit. Now, when there is a concurrence of these two
(life and love), there is freedom, liberty, largeness of
heart, exceedingly distanced from that strait and bandaged
frame which many walk in all their days, that know not the
adoption of sons.
2dly. The object of their obedience is represented to them
as desirable, whereas to others it is terrible. In all their
approaches to God, they eye him as a Father; they call him
Father, Gal. 4: 6, not in the form of words, but in the spirit
of sons. God in Christ is continually before them; not only as
one deserving all the honours and obedience which he requires,
but also as one exceedingly to be delighted in, as being
all-sufficient to satisfy and satiate all the desires of the
soul. When others napkin their talents, as having to deal with
an austere master, they draw out their strength to the
uttermost, as drawing nigh to a gracious rewarder. They go,
from the principle of life and love, to the bosom of a living
and loving Father; they do but return the strength they do
receive unto the fountain, unto the ocean.
3dly. Their motive unto obedience is love, 2 Cor. 5: 14.
From an apprehension of love, they are effectually carried out
by love to give up themselves unto him who is love. What a
freedom is this! what a largeness of spirit is in them who
walk according to this rule! Darkness, fear, bondage,
conviction, hopes of righteousness, accompany others in their
ways; the sons, by the Spirit of adoption, have light, love,
with complacency, in all their walkings with God. The world is
a universal stranger unto the frame of children in their
Father's house.
4thly. The manner of their obedience is willingness. "They
yield themselves unto God, as those that are alive from the
dead," Rom. 6: 13; they yield themselves, - give up themselves
willingly, cheerfully, freely. "With my whole heart," saith
David. Rom. 12: 1, "They present themselves a living
sacrifice," and a willing sacrifice.
5thly. The rule of their walking with God is the law of
liberty, as divested of all its terrifying, threatening,
killing, condemning, cursing power; and rendered, in the blood
of Jesus, sweet, tender, useful, directing, - helpful as a
rule of walking in the life they have received, not the way of
working for the life they have not. I might give more
instances. These may suffice to manifest that liberty of
obedience in the family of God which his sons and daughters
have, that the poor convinced Gibeonites are not acquainted
withal.
(2.) The second thing which the children of God have by
adoption is title. They have title and right to all the
privileges and advantages of the family whereinto they are
translated. This is the pre- eminence of the true sons of any
family. The ground on which Sarah pleaded the ejection of
Ishmael was, that he was the son of the bond woman, Gen. 21:
10, and so no genuine child of the family; and therefore could
have no right of heirship with Isaac. The apostle's arguing
is, "We are no more servants, but sons; and if sons, then
heirs," Rom. 8: 14-17, - "then have we right and title: and
being not born hereunto (for by nature we are the children of
wrath), we have this right by our adoption."
Now, the saints hereby have a double right and title: 1st.
Proper and direct, in respect of spirituals. 2dly.
Consequential, in respect of temporal: -
[1.] The first, also, or the title, as adopted sons, unto
spirituals, is, in respect of the object of it, twofold: -
(1st.) Unto a present place, name, and room, in the house of
God, and all the privileges and administrations thereof
(2dly.) To a future fulness of the great inheritance of glory,
- of a kingdom purchased for that whole family whereof they
are by Jesus Christ: -
1st. They have a title unto, and an interest in, the whole
administration of the family of God here.
The supreme administration of the house of God in the hand
of the Lord Christ, as to the institution of ordinances and
dispensation of the Spirit, to enliven and make effectual
those ordinances for the end of their institution, is the
prime notion of this administration. And hereof they are the
prime objects; all this is for them, and exercised towards
them. God has given Jesus Christ to be the "head over all
things unto the church, which is his body," Eph. 1: 22, 23: he
has made him the head over all these spiritual things,
committed the authoritative administration of them all unto
him, to the use and behoof of the church; that is, the family
of God. It is for the benefit and advantage of the many sons
whom he will bring unto glory that he does all these things,
Heb. 2: 10; see Eph. 4: 8-13. The aim of the Lord Jesus in
establishing gospel administrations, and administrators, is
"for the perfecting of the saints, the work of the ministry,"
etc. All is for then, all is for the family. In that is the
faithfulness of Christ exercised; he is faithful in all the
house of God, Heb. 3: 2. Hence the apostle tells the
Corinthians, 1 Cor. 3: 22, 23, of all these gospel
administrations and ordinances, they are all theirs, and all
for them. What benefit soever redoundeth to the world by the
things of the gospel (as much does every way), it is engaged
for it to the children of this family. This, then, is the aim
and intendment of the Lord Christ in the institution of all
gospel ordinances and administrations, - that they may be at
use for the house and family of God, and all his children and
servants therein.
It is true, the word is preached to all the world, to
gather in the children of God's purpose that are scattered up
and down in the world, and to leave the rest inexcusable; but
the prime end and aim of the Lord Christ thereby is, to gather
in those heirs of salvation unto the enjoyment of that feast
of fat things which he has prepared for them in his house.
Again: they, and they only, have right and title to gospel
administrations, and the privileges of the family of God, as
they are held out in his church according to his mind. The
church is the "house of God," l Tim. 3: 15; Heb. 3: 6; herein
he keeps and maintains his whole family, ordering them
according to his mind and will. Now, who shall have any right
in the house of God, but only his children? We will not allow
a right to any but our own children in our houses: will God,
think you, allow any right in his house but to his children?
Is it meet, to "take the children's bread and cast it unto the
dogs?" We shall see that none but children have any right or
title to the privileges and advantages of the house of God, if
we consider, -
(1st.) The nature of that house. It is made up of such
persons as it is impossible that any but adopted children
should have right unto a place in it. It is composed of
"living stones," 1 Pet. 2: 5; - a "chosen generation, a royal
priesthood, an holy nation, a peculiar people," verse 9; -
"saints and faithful in Christ Jesus," Eph. 1: l; - "saints
and faithful brethren," Col. 1: 2; - a people that are "all
righteous," Isa. 60: 21; and the whole fabric of it is
glorious, chap. 54: 11-14, - the way of the house is "a way of
holiness," which the unclean shall not pass through, chap. 35:
8; yea, expressly, they are the "sons and daughters of the
Lord Almighty," and they only, 2 Cor. 6: 17,18; all others are
excluded, Rev. 21: 27. It is true that oftentimes, at
unawares, other persons creep into the great house of God; and
so there become in it "not only vessels of gold and silver,
but also of wood and of earth," etc., 2 Tim. 2: 20; but they
only creep in, as Jude speaks, verse 4, they have no right nor
title to it.
(2dly.) The privileges of the house are such as they will
not suit nor profit any other. To what purpose is it to give
food to a dead man? Will he grow strong by it? will he
increase upon it? The things of the family and house of God
are food for living souls. Now, children only are alive, all
others are dead in trespasses and sins. What will outward
signs avail, if life and power be away? Look upon what
particular you please of the saints' enjoyments in the family
of God, you shall find them all suited unto believers; and,
being bestowed on the world, [they] would be a pearl in the
snout of a swine.
It is, then, only the sons of the family that have this
right; they have fellowship with one another, and that
fellowship with the Father and the Son Jesus Christ; they set
forth the Lord's death till he come; they are intrusted with
all the ordinances of the house, and the administration of
them. And who shall deny them the enjoyment of this right, or
keep them from what Christ has purchased for them? And the
Lord will in the end give them hearts everywhere to make use
of this title accordingly, and not to wander on the mountains,
forgetting their resting-place.
2dly. They have a title to the future fulness of the
inheritance that is purchased for this whole family by Jesus
Christ. So the apostle argues, Rom. 8: 17, "If children, then
heirs," etc. All God's children are "first-born," Heb. 12: 23;
and therefore are heirs: hence the whole weight of glory that
is prepared for them is called the inheritance, Col. 1: 12,
"The inheritance of the saints in light." "If ye be Christ's,
then are ye Abraham's seed, and heirs according to the
promise," Gal 3: 29. Heirs of the promise; that is, of all
things promised unto Abraham in and with Christ.
There are three things that in this regard the children of
God are said to be heirs unto: -
(1st.) The promise; as in that place of Gal. 3: 29 and
Heb. 6: 17. God shows to "the heirs of the promise the
immutability of his counsel;" as Abraham, Isaac, and Jacob,
are said to be "heirs of the same promise," Heb. 11: 9. God
had from the foundation of the world made a most excellent
promise in Christ, containing a deliverance from all evil, and
an engagement for the bestowing of all good things upon them.
It contains a deliverance from all the evil which the guilt of
sin and dominion of Satan had brought upon them, with an
investiture of them in all spiritual blessings in heavenly
things in Christ Jesus. Hence, Heb. 9: 15, the Holy Ghost
calls it a "promise of the eternal inheritance." This, in the
first place, are the adopted children of God heirs unto. Look,
whatever is in the promise which God made at the beginning to
fallen man, and has since solemnly renewed and confirmed by
his oath; they are heirs of it, and are accepted in their
claim for their inheritance in the courts of heaven.
(2dly.) They are heirs of righteousness, Heb. 11: 7. Noah
was an heir of the righteousness which is by faith; which
Peter calls a being "heir of the grace of life," l Pet. 3: 7.
And James puts both these together, chap. 2: 5, "Heirs of the
kingdom which God has promised;" that is, of the kingdom of
grace, and the righteousness thereof. And in this respect it
is that the apostle tells us, Eph. 1: 11, that "we have
obtained an inheritance;" which he also places with the
righteousness of faith, Acts 26: 18. Now, by this
righteousness, grace, and inheritance, is not only intended
that righteousness which we are here actually made partakers
of, but also the end and accomplishment of that righteousness
in glory; which is also assured in the next place, -
(3dly.) They are "heirs of salvation," Heb. 1: 14, and
"heirs according to the hope of eternal life," Tit. 3: 7;
which Peter calls an "inheritance incorruptible," 1 Pet. 1: 4;
and Paul, the "reward of the inheritance," Col. 3: 24, - that
is, the issue of the inheritance of light and holiness, which
they already enjoy. Thus, then, distinguish the full salvation
by Christ into the foundation of it, the promises; and the
means of it, righteousness and holiness; and the end of it,
eternal glory. The sons of God leave a right and title to all,
in that they are made heirs with Christ.
And this is that which is the main of the saints' title
and right, which they have by adoption; which in sum is, that
the Lord is their portion and inheritance, and they are the
inheritance of the Lord: and a large portion it is that they
have; the lines are fallen to them in a goodly place.
[2.] Besides this principal, the adopted sons of God have
a second consequential right, - a right unto the things of
this world; that is, unto all the portions of it which God is
pleased to intrust them here withal. Christ is the "heir of
all things," Heb. 1: 2; all right and title to the things of
the creation was lost and forfeited by sin. The Lord, by his
sovereignty, had made an original grant of all things here
below for man's use; he had appointed the residue of the works
of his hands, in their several stations, to be serviceable
unto his behoof. Sin reversed this whole grant and
institution, - all things were set at liberty from this
subjection unto him; yet that liberty, being a taking them off
from the end to which they were originally appointed, is a
part of their vanity and curse. It is evil to any thing to be
laid aside as to the end to which it was primitively
appointed. By this means the whole creation is turned loose
from any subordinate ruler; and man, having lost the whole
title whereby he held his dominion over and possession of the
creatures, has not the least colour of interest in any of
them, nor can lay any claim unto them. But now the Lord,
intending to take a portion to himself out of the lump of
fallen mankind, whom he appointed heirs of salvation, he does
not immediately destroy the works of creation, but reserve
them for their use in their pilgrimage. To this end he invests
the whole right and title of them in the second Adam, which
the first had lost; he appoints him "heir of all things." And
thereupon his adopted ones, being "fellow-heirs with Christ,"
become also to have a right and title unto the things of this
creation. To clear up this right, what it is, I must give some
few observations: -
1st. The right they have is not as the right that Christ
has; that is, sovereign and supreme, to do what he will with
his own; but theirs is subordinate, and such as that they must
be accountable for the use of those things whereunto they have
a right and title. The right of Christ is the right of the
Lord of the house; the right of the saints is the right of
servants.
2dly. That the whole number of the children of God have a
right unto the whole earth, which is the Lord's, and the
fulness thereof, in these two regards: -
(1st.) He who is the sovereign Lord of it does preserve it
merely for their use, and upon their account; all others
whatever being maalae fidei possessores, invading a portion of
the Lord's territories, without grant or leave from him.
(2dly.) In that Christ has promised to give them the
kingdom and dominion of it, in such a way and manner as in his
providence he shall dispose; that is, that the government of
the earth shall be exercised to their advantage.
3dly. This right is a spiritual right, which does not give
a civil interest, but only sanctifies the right and interest
bestowed. God has providentially disposed of the civil bounds
of the inheritance of men, Acts 17: 26, suffering the men of
the world to enjoy a portion here, and that oftentimes very
full and plenteous; and that for his children's sake, that
those beasts of the forest, which are made to be destroyed,
may not break loose upon the whole possession. Hence, -
4thly. No one particular adopted person has any right, by
virtue thereof, to any portion of earthly things whereunto he
has not right and title upon a civil interest, given him by
the providence of God. But, -
5thly. This they have by their adoption; that, -
(1st.) Look, what portion soever God is pleased to give
them, they have a right unto it, as it is reinvested in
Christ, and not as it lies wholly under the curse and vanity
that is come upon the creation by sin; and therefore can never
be called unto an account for usurping that which they have no
right unto, as shall all the sons of men who violently grasp
those things which God has set at liberty from under their
dominion because of sin.
(2dly.) By this their right, they are led unto a
sanctified use of what thereby they do enjoy; inasmuch as the
things themselves are to them pledges of the Father's love,
washed in the blood of Christ, and endearments upon their
spirits to live to his praise who gives them all things richly
to enjoy.
And this is a second thing we have by our adoption; and
hence I dare say of unbelievers, they have no true right unto
any thing, of what kind soever, that they do possess.
They have no true, unquestionable right, I say, even unto
the temporal things they do possess; it is true they have a
civil right in respect of others, but they have not a
sanctified right in respect of their own souls. They have a
right and title that will hold plea in the courts of men, but
not a right that will hold in the court of God, and in their
own conscience. It will one day be sad with them, when they
shall come to give an account of their enjoyments. They shall
not only be reckoned withal for the abuse of that they have
possessed, that they have not used and laid it out for the
glory of him whose it is; but also, that they have even laid
their hands upon the creatures of God, and kept them from them
for whose sakes alone they are preserved from destruction.
When the God of glory shall come home to any of them, either
in their consciences here, or in the judgement that is for to
come, and speak with the terror of a revengeful judge, "I have
suffered you to enjoy corn, wine, and oil, - a great portion
of my creatures; you have rolled yourselves in wealth and
prosperity, when the right heirs of these things lived poor,
and low, and mean, at the next doors; - give in now an answer
what and how you have used these things. What have you laid
out for the service and advancement of the gospel? What have
you given unto them for whom nothing was provided? what
contribution have you made for the poor saints? Have you had a
ready hand, and willing mind, to lay down all for my sake?"
when they shall be compelled to answer, as the truth is,
"Lord, we had, indeed, a large portion in the world; but we
took it to be our own, and thought we might have done what we
would with our own. We have ate the fat, and drank the sweet,
and left the rest of our substance for our babes: we have
spent somewhat upon our lusts, somewhat upon our friends; but
the truth is, we cannot say that we made friends of this
unrighteous mammon, - that we used it to the advancement of
the gospel, or for ministering unto thy poor saints: and now,
behold, we must die," etc.: - so also, when the Lord shall
proceed farther, and question not only the use of these
things, but also their title to them, and tell them, "The
earth is mine, and the fulness thereof. I did, indeed, make an
original grant of these things to man; but that is lost by
sin: I have restored it only for my saints. Why have you laid,
then, your fingers of prey upon that which was not yours? why
have you compelled my creatures to serve you and your lusts,
which I had set loose from under your dominion? Give me my
flax, any wine, and wool; I will set you naked as in the day
of your birth, and revenge upon you your rapine, and unjust
possession of that which was not yours:" - I say, at such a
time, what will men do?
(3 ) Boldness with God by Christ is another privilege of
our adoption. But hereof I have spoken at large before, in
treating of the excellency of Christ in respect of our
approach to God by him; so that I shall not reassume the
consideration of it.
(4.) Affliction, also, as proceeding from love, as leading
to spiritual advantages, as conforming unto Christ, as
sweetened with his presence, is the privilege of children,
Heb. 12: 3-6; but on these particulars I must not insist.
This, I say, is the head and source of all the privileges
which Christ has purchased for us, wherein also we have
fellowship with him: fellowship in name; we are (as he is)
sons of God: fellowship in title and right; we are heirs,
co-heirs with Christ: fellowship in likeness and conformity;
we are predestinated to be like the firstborn of the family:
fellowship in honour; he is not ashamed to call us brethren:
fellowship in sufferings; he learned obedience by what he
suffered, and every son is to be scourged that is received:
fellowship in his kingdom; we shall reign with him. Of all
which I must speak peculiarly in another place, and so shall
not here draw out the discourse concerning them any farther.
Owen, Of Communion With God
(continued in File 19...)
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