Of communion with God the Father, Sonne, and Holy Ghost, each person distinctly in love, grace, and consolation, or, The saints fellowship with the Father, Sonne, and Holy Ghost, unfolded by John Owen ...

CHAP. I.

That the Saints have Communion with God. 1 Joh. 1. 3. considered to that purpose. Somewhat of the nature of communion in Generall.

IN the first Epistle of Iohn chap. 1. v. 3. [§. 1] the Apostle assures them to whom he wrote, that the Fellowship of Believers is with the Father and with his Son Iesus Christ: and this he doth with such an unusuall kind of expression as bears the force of an Asseveration, whence we have rendred it, Truely our fellowship &c.

The outward appearance and con∣dition [§. 2] of the Saints in those dayes being very mean and con∣temptible, their leaders being accounted as the filth of this world, and as the offscouring of all things, the inviting others unto Fellowship with them, and a participation of the pretious things which they did enjoy, seemes to be exposed to many contrary Reasonings, and Objections: What benefit is there in Communion with them? Is it any thing else but to be sharers in Troubles, Reproaches, Scornes, and all man∣ner of evils? To prevent, or remove these and the like Exceptions, the Apostle gives them to whom he wrote to know, (and that with some earnestnesse of expression) that not withstanding all the disadvantages their Fellowship lay under, unto a carnall view, yet in Truth it was and would be found to be, (in reference to some with whom they held it)

very honourable glorious and desireable: For truely (saith he) our fellowship is with the Father and with his Sonne Jesus Christ.

This being so earnestly and directly asserted by the Apostle, [§. 3] we may boldly follow him with our Affirmation, viz. That the Saints of God have communion with him: And an holy and spirituall communion it is, as shall be declared. How this is spoken distinctly, in Reference to the Father, and the Son; must afterwards be fully opened, and carryed on.

By Nature, since the Entrance of sin, no man hath any Com∣munion [§. 4] with God. He is Light, We Darkenesse, and what com∣munion hath Light with Darkenesse? He is life, we are dead. He is Love and we are enmity, and what Agreement can there be between us? Men in such a condition, have neither Christ, nor Hope, nor God in the World Ephes. 2. 12. being alienated from the life of God through the ignorance that is in them. Chap. 4. 18. Now, two cannot walke together unlesse they be agreed. Amos. 3. 3. Whilst there is this distance between God and Man, there is no walking to∣gether for them in any fellowship, or Communion. Our first Interest in God, was so lost by sinne, as that there was left un∣to us (in our selves) no possibility of a Recovery. As we had deprived our selves of all Power for a Returnall, so God had not revealed any way of Accesse unto himselfe, or that he could under any consideration be approached unto by sinners, in Peace. Not any worke that God had made, not any Attribute that he had revealed, could give the least light into such a dispen∣sation.

The manifestation of Grace and pardoning Mercy, which is [§. 5] the only doore of entrance into any such communion, is not committed unto any but unto him alone, in whom it is, by whom that Grace and mercy was purchased, through whom it is dispensed, who reveales it from the Bosome of the Father. Hence this communion and fellowship with God is not in expresse termes mentioned in the old Testament. The thing it selfe is found there; but the cleare light of it, & the boldnesse of Faith in it, is dis∣covered in the Gospell, and by the spirit administred therein. By that Spirit, we have this Liberty: 2 Cor. 3. 17, 18. Abraham was

the friend of God: Isa. 41. 8. David a man after his own heart. Enoch walked with him Gen. 5. 24. All enjoying this communion and fellowship for the substance of it: But the way into the Holyest was not yet made manifest, whilst the first tabernacle was standing Heb. 9. 8. Though they had communion with God, yet they had not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a boldnesse and confidence in that com∣munion. This follows the entrance of our High Priest into the most holy place: Heb. 4. 16. chap. 10. 9. The vaile also was upon them, that they had not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, freedome and libertie in their accesse to God, 2 Cor. 3. 15, 16. &c. But now in Christ, we have boldnesse and accesse with confidence, to God. Ephes. 3. 12. This boldnesse and accesse with confidence, the Saints of old were not acquainted with. By Jesus Christ alone then on all con∣siderations as to being, and full manifestation, is this distance taken away; He hath consecrated for us a new and living way (the old being quite shut up) through the vaile, that is to say his flesh, Heb. 10. 20. and through him we have an accesse by one spirit unto the Father, Ephes. 2. 18. We who sometimes were farre off, are made nigh by the blood of Christ, for he is our peace &c. verse. 13, 14. Of this foundation of all our communion with God, more afterwards and at large. Upon this new bottome and Foundation, by this new and living way, are sinners admitted unto Communion with God, and have Fellowship with him. And truely for sinners to have fellowship with God, the infinitely holy God, is an astonishing dispensation. To speake a little of it in Generall; Communion relates to things and per∣sons. A joint participation in any thing whatever, Good or evill, duty or enjoyment, nature or actions, gives this denomination to them so partaking of it. A common interest in the same na∣ture gives all men a fellowship or communion therein. Of the Elect it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 2. 14. those children pertook of, (or had fellowship in with the rest of the world) flesh and blood; the same common nature with the rest of mankind; and therefore Christ also came into the same fellowship: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There is also a communion as to state and condition, whether it be Good or evil; and this either in things internall and spirituall, such as is the com∣munion of Saints among themselves; or in respect of outward things; so was it with Christ and the two theives, as to one con∣dition,

and to one of them in respect of another. They were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, under the same sentence to the Crosse. Luk. 32. 40. ejusdem deloris socii. They had communion as to that evil con∣dition wherunto they were adjuged. And one of them requested, which he also obtained, a participation in that blessed condition, whereupon our Saviour was immediately to enter. There is also a communion or fellowship in Actions, whether Good or Evill. In good is that Communion & fellowship in the Gospell, or in the performance and Celebration of that worship of God, which in the Gospell is instituted, which the Saints doe enjoy; Phil. 1. 5. which as to the Generall kind of it, David so rejoyces in. Psal. 42. 4. In Evil was that, wherein Symeon and Levi were brethren. Gen 49. 5. They had communion in that cruel act of revenge and murther. Our Communion with God is not comprised in any one of these kinds; of some of them it is exclusive. It cannot be naturall. It must be voluntary and by consent: It cannot be of state and conditions, but in actions: It cannot be in the same actions upon a third party, but in a returne from one to ano∣ther. The infinite disparity that is between God and Man, made the Great Philosopher conclude, that there could be no friendship between them. Some distance in the persons holding friendship he could alow; nor could exactly determine the bounds and extent thereof: but that between God and Man, in his ap∣prehension left no place for it. Another saies indeed, that there is communitas homini cum Deo, a certaine fellowship between God and Man. But the Generall entercourse of providence is all he apprehended: some arose to higher expressions, but they under∣stood nothing whereof they spake. This knowledge is hid in Christ, as will afterwards be made to appeare. It is too wonderfull for nature, as sinfull & corrupted. Terror and Appre∣hensions of Death at the presence of God, is all that it guides unto. But we have, as was said, a new foundation, and a new discovery of this priviledge.

Now communion is the mutuall Communication of such good things, as wherein the Persons holding that Communion are delighted, bottomed upon some union between them. So it was with Jonathan and David. their soules clave to one another 1 Sam. 20. 17. in Love. There was the Union of Love between them; and then they really communi∣cated

all Issues of love mutually: In spirituall things this is more eminent. Those who enjoy this Communion have the most excellent Union, for the foundation of it; and the Issues of that Union which they mutually communicate are the most pretious and eminent.

Of the Union, which is the foundation of all that Communion we have with God, I have spoken largely elswhere, and have [§. 7] nothing farther to adde thereunto.

Our Communion then with God, consisteth in his communica∣tion of himselfe unto us, with our returnall unto him, of that which he [§. 8] requireth and accepteth, flowing from that Union which in Je∣sus Christ we have with him: And it is twofold, 1. Perfect and compleat, in the full fruition of his Glory, and totall giving up of our selves to him, resting in him, as our utmost end, which we shall enjoy, when we see him as he is: and 2. Initiall and in∣compleat, in the first fruits and dawnings of that perfection, which we have here in Grace, which only I shall handle.

It is then, I say of that mutuall communication in giving and re∣ceiving, [§. 9] after a most holy and spirituall maner, which is be∣tween God and the Saints while they walke together in a Cove∣nant of peace, ratifyed in the blood of Jesus, wereof we are to treat. And this we shall doe, if God permit, in the meane time, Praying the God and Father of our Lord and Saviour Jesus Christ, who hath of the riches of his Grace, recover'd us from a state of enmity, into a condition of Communion and Fellowship with himselfe, that both he that writes, and they that read the words of this mercy, may have such a Tast of his sweetnesse and excellencies therein, as to be stirred up to a farther long∣ing after the fulnesse of his Salvation, and the eternall fruition of him in Glory.

CHAP. II.

That the Saints have this Communion distinctly with the Father, Sonne, and Spirit: 1 Iohn 5. 7. opened to this purpose. Also 1 Cor. 12. 4, 5, 6. Ephes. 2. 18. Father and Sonne mentioned joyntly in this com∣munion. The Father solely: the Sonne also and the Holy Ghost singly. The Saints respective regard in all worship to each Person ma∣nifested. Faith in the Father: Ioh. 5. 9, 10. and love towards him. 1 Iohn 2. 15. Mal. 1. 6. So is prayer and Prayse: It is so likewise with the Sonne. Ioh. 14. 1. Of our Communion with the Holy Ghost. The truth farther confirmed. [§. 1]

THat the Saints have Communion with God, and what communion in generall is, was declared in the first chapter. The manner how this communion is carryed on, and the matter wherein it doth consist, comes next under consideration. For the first, in respect of the distinct persons of the Godhead, with whom they have this fellowship, it is either distinct and peculiar, or else, obtained and exercised joyntly and in common. That the Saints have distinct communion with the Father, and the Sonne, and the Holy Spirit, (that is, distinctly with the Father, and distinctly with the Sonne, and distinctly with the Holy Spirit) and in what, the the peculiar Appropriation of this distinct communion unto the severall persons, doth consist, must in the first place be made manifest.

1 John ch. 5. v. 7. The Apostle tells us, there are three that hear witnesse in Heaven, the Father, the Word, and the Spirit. In Hea∣ven they are, and bear witnesse to us. And what is it that they beare witnesse unto? Unto the Sonship of Christ, and the Sal∣vation [§. 2] of Believers in his blood. Of the carrying on of that, both by Blood and Water, Justification and Sanctification, is He there treating. Now how ••o they hear witnesse hereunto? even as three, as three distinct witnesse. When God Witnesseth concern∣ing our Salvation, surely it is in cumbent on us to receive his Testimony: And as he beareth witnesse, so are we to receive it. Now this is done distinctly. The Father beareth witnesse, the Son beareth witnesse, and the Holy Spirit beareth witnesse; for they

are three distinct Witnesses. So then are we to receive their se∣verall Testimonies, and in doing so, we have communion with them severally; for in this giving and receiving of Testimony, con∣sists no small part of our Fellowship with God; wherein their distinct witnessing consists, will be afterward declared.

1 Cor: ch. 12. v. 4, 5, 6. The Apostle speaking of the di∣stribution of Gifts and Graces unto the Saints, ascribes them di∣stinctly [§. 3] in respect of the Fountain of their communication unto the distinct persons. There are diversities of Gifts, but the same SPI∣RIT. The one and selfe-same Spirit that is the Holy Ghost v. 12. And there are differences of Administrations, but the same LORD. the same Lord Jesus. v. 3. And there are diversities of Operations, but it is the same GOD, &c. even the Father, Ephes. 4. 6. So Graces and Gifts are bestowed, and so are they re∣ceived.

And not only in the Emanation of Grace from God, and the [§. 4] Elapses of the Spirit on us, but also in all our Approaches, unto God, is the same distinction observed: For through Christ, we have an Accesse by one spirit, unto the Fa∣ther. Ephes. chap. 2. v. 18. Our Accesse unto God (whrein we have communion with him) is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, through Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Spirit, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unto the Father. The persons being herein considered, as ingag'd distinctly into the Accomplishment of the Councell of the will of God, revealed in the Gospell.

Sometimes indeed there is expresse mention made only of the Father and the Son, 1 Joh: ch. 1. v. 3: Our fellowship is with [§. 5] the Father and with his Son Jesus Christ. The particle (and) is both distinguishing, and uniting. Also Joh: chap. 14. v. 23. If a man love me, he will keep my words, and my Father will love him, and WEE will come unto him, and make our abode with him. It is in this communion, wherein Father and Son do make their abode with the soule.

Sometimes the Son only is spoken of as to this purpose. 1 [§. 6] Cor: ch: 1. v. 9. God is faithfull by whom ye were called unto the fellow∣ship of his Son Iesus Christ our Lord. And Revel. ch. 3. v. 20. If a∣ny man heare my voyce and open the doore, I will come in to him, and will sup with him, and he with me; of which place afterwards.

Sometimes the Spirit alone is mentioned, 2 Cor. ch. 13. v. 14: The Grace of the Lord Iesus Christ, and the Love of God, and the Com∣munion of the Holy Ghost be with you all. This distinct Communion then of the Saints with the Father, Son, and Spirit, is very plaine in the Scripture; but yet, it may admit of farther De∣monstration: Only this caution I must lay in before hand. Whatever is affirmed in the pursuit of this truth, it is done with Relation to the Explanation ensuing in the beginning of the next Chapter.

The way and meanes then on the part of the Saints, whereby [§. 6] in Christ they enjoy Communion with God, are all the Spirituall and holy actings, and outgoings of their soules in those Graces, and by those waies, wherein both the Morall, and Instituted worship of God doth consist. Faith, Love, Trust, joy, &c. are the naturall or Morall worship of God, whereby those in whom they are, have Communion with him. Now these are either im∣mediately acted on God, and not tyed to any waies or meanes outwardly manifesting themselves, or else they are farther drawn forth, in solemne Prayer and Praises, according unto that way which he hath appointed. That the Scripture doth distinctly assigne all these unto the Father, Sonne, and Spirit: manifesting that the Saints doe, in all of them, both as they are purely and nakedly morall, and as farther cloathed with instituted wor∣ship, respect each Person respectively, is that, which to give light to the assertion in hand, I shall farther declare by particular Instances.

1. For the Father: Faith, Love, Obedience, &c. are [§. 7] peculiarly, and distinctly yeilded by the Saints unto him, and He is peculiarly manifested in those wayes as acting peculiarly towards them, which should draw them forth, and stirre them up there∣unto. He gives Testimony unto, and beareth witnesse of his Son: 1 John chap. 5. v. 9. This is the witnesse of God which he hath testi∣fyed of his Sonne. In his bearing witnesse he is an object of beliefe. When he gives Testimony (which he doth as the Father, because he doth it of the Son) he is to be received in itby Faith. And this is affirmed v. 10. He that believeth on the Son of God, hath the witnesse in himselfe. To believe on the Sonne of God in this place, is, to receive the Lord Christ as the Sonne, the Son given unto us, for all the ends of the Father-Love, upon the Credit of the Fathers

Testimony: and therefore therein is Faith immediately acted on the Father. So it it followes in the next words, He that be∣lieveth not God (that is, the Father, who beares witnesse to the Son) makes him a Lyar: You belive in God, (saith our Saviour) Joh. chap. 14. 1. that is, the Father, as such; for he adds, believe also in me; or beleive you in God, beleive also in me: God as the prima Veritas,, upon whose Authority is founded, and whereinto all divine faith is ultimately resolved, is not to be considered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as peculiarly expressive of any Person, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, comprehending the whole Deity, which undividedly is the prime object thereof. But in this particular it is the Testimony and Authority of the Father (as such) therein, of which we speake, and whereupon faith is distinctly fixed on him: which if it werenot so, the sonne could not adde; believe also on me.

The like also is said of Love. 1 John chap. 2. v. 15. If any man love the world, the Love of the Father is not in him. That is, the Love which we beare to him, not that which we receive from [§. 8] him. The Father is here placed, as the Object of our Love, in Opposition to the World, which takes up our Affections 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; The Father denotes the matter and object, not the effi∣cient cause of the love enquired after. And this Love of him as a Father, is that which he calls his Honour, Mal. 1. 6.

Futher, These Graces as acted in prayer and Praises, and as cloathed with instituted worship, are peculiarly directed unto him. [§. 9] We call on the Father 1 Pet. 1. 17. Eph. ch. 3. v. 14, 15. For this cause I bow my knees unto the Father of our Lord Iesus Christ, of whom the whole Family in Heaven and Eearth is named. Bowing the knee, comprizeth the whole worship of God, both that which is morall, in the universall obedience he requireth, and those peculiar ways of carrying it on, which are by him appointed. Isa. ch. 45. v. 23. Unto me (saith the Lord) every kneee shall bow, and every tongue shall sweare. Which v. 24, 25. he declareth to consist in their acknowledging of him, for Righteousnesse, and strength. Yea, is seemes sometimes to comprehend the orderly subjection of the whole Creation unto his soveraignty. In this place of the Apo∣stle, it hath a farre more restrained Acceptation, and is but a figurative expression of Prayer, taken from the most expressive bodily posture to be used in that duty. This he farther manifests, v. 16, 17. declaring at large what his Aime was, and wherea∣bouts,

his thoughts were exercised in that bowing of his knees. The workings then of the spirit of Grace in that Duty, are distin∣ctly directed to the Father as such, as the fountaine of the Deity, & of all good things in Christ; as the Father of our Lord Jesus Christ. And therefore the same Apostle doth in another place, ex∣pressly conjoyne, and yet as expressly distinguish the Father and the Sonne in directing his supplications: 1 Thess. 3. 11. God himselfe even our Father, and our Lord Jesus Christ direct our way unto you. The like president also have you of thansgiving; Ephes. chap. 1. v: 3, 4. Blessed be the Father of our Lord and Saviour Jesus Christ &c: I shall not adde those very many places, wherein the severall Particulars that doe concurre unto that whole divine divine worship (not to be communicated unto any, by nature not God with out Idolatry) wherein the Saints do hold Commu∣nion with God, are distinctly directed to the Person of the Fa∣ther.

It is so also in Reference unto the Son: Joh: chap: 14. v: 1. [§. 10] You believe in God (saith Christ) believe also in me. Believe also, act Faith distinctly on me; Faith Divine, supernaturall, that Faith whereby you believe in God, that is the Father. There is a believing of Christ, viz. that he is the Sonne of God, the Savi∣our of the world. This is that whose neglect our Saviour so threatned unto the Pharisees: John 8. 24. If you belive not that I am He, you shall dye in your sinnes. In this sense Faith is not immediately fixed on the Son, being only an owning of him, that is, the Christ to be the Son, by closing with the Testimony of the Father concerning him. But there is also a Believing on him, called believing on the name of the Son of God. 1 John chap. 5. v. 13. So also John chap. 9. v. 36. yea the distinct affixing of Faith, affiance and confidence on the Lord Jesus Christ the Son of God, as the Son of God; is most frequently pressed. Joh. 3. 16. God (that is the Father) so loved the World that whosoever believeth on him (that is the Sonne) should not perish. The Sonne, who is given of the Father is believed on. He that believeth on him, is not condemned v. 18. He that believeth on the Sonne hath eternall life; v. 36. This is the worke of God that ye believe on him, whom he hath sent, Joh. 6. 29. v. 40. 1 John 5. 10. The foundation of the whole is laid Joh. 5. 23. That all men should honour the Sonne, even as they honour the Father; he that honoureth not the Sonne, honour∣eth

not the Father which sent him. But of this honour and worship of the Sonne. I have treated at large elsewhere: and shall not in generall insist upon it againe. For Love, I shall only adde that solemne Apostolicall benediction, Ephes. chap. 6. v. 24. Grace be with all them that Love our Lord Jesus Christ in sincerity. That is with Divine Love, the Love of Religious worship; which is the only incorrupt love of the Lord Jesus.

Further! that Faith, Hope, and Love, acting themselves in all [§. 11] manner of Obedience and appointed Worship, are peculiarly due from the Saints, and distinctly directed unto the Sonne, is abun∣dantly manifested from that solemne doxology Revel. chap. 1. v. 5, 6. Unto him that loved us and washed us from our sinnes in his own blood, and hath made us Kings and Priests unto God and his Father, to to him be Glory and dominion for ever, and ever, Amen. Which yet is set forth with more Glory, chap. 5. v. 8. The foure living creatures, and the foure and twenty Elders fell down before the Lambe, having every one of them Harpes, and Golden Vials full of Odours, which are the prayers of Saints. and v. 13, 14. Every creature which is in Heaven, and on earth, and under the Earth, and such as are in the Sea, and all that are in them, heard I saying, Blessings, Honour, Glory, and Power, be unto him that sitteth on the throne, and unto the LAMBE for ever and ever. The Father, and the Sonne, He that sits upon the throne, and the Lambe, are held out joyntly, yet distinctly as the adequate object of all divine Worship and Honour, for ever and ever. And therefore Stephen in his solemne dying Invocation, fixeth his Faith and Hope distinctly on him: Acts 7. 59, 60. Lord Iesus receive my spirit, and Lord lay not this sinne to their charge; for he knew, that the Sonne of man had power to forgive sinnes also. And this worship of the Lord Jesus, the Apostle makes the discriminating character of the Saints: 1 Cor. chap. 1. v. 2. With all (saith he) that in every place call upon the name of Iesus Christ our Lord, both theirs and ours; that is, with all the Saints of God. And Invocation generally comprizes the whole worship of God. This then is the due of our Mediator, though as God, as the Sonne, not as Mediator.

Thus also is it in reference unto the Holy Spirit of Grace. The closing of the great sinne of unbeliefe, is still described as an [§. 12] opposition unto, and a resisting of that Holy Spirit. And you have distinct mention of the Love of the Spirit Rom. chap. 15.

v. 13. The Apostle also peculiarly directs his supplication to him, in that Solemne benediction, 2 Cor. 13. 14. The Grace of the Lord Iesus Christ, the Love of God, and the Communion of the Holy Spirit be with you. All such benedictions are originally supplications. He is likewise entitled unto all instituted worship, from the Appointment of the Administration of Baptisme in his name Math. 28. 18. Of which things more afterwards.

Now of the things which have been deliver'd, this is the Sum: There is no grace whereby our soules goe forth unto God, no Act of divine worship yeilded unto him, no duty or obedience performed, but they are distinctly directed unto Father, Sonne, and Spirit: Now by these and such like wayes as these, doe we hold Communion with God: and therefore we have that Communion distinctly, as hath been described.

This also may farther appeare, if we consider how distinctly [§. 13] the persons of the Deity are revealed to act in the cōmunication of those good things, wherein the Saints have Communion with God. As all the spirituall ascendings of their soules, are assigned unto them respectively, so all their internall receivings of the Communi∣cations of God unto them, are held out in such a distribution, as points at distinct Rises & Fountains, (though not of being in thē∣selves, yet) of dispensations unto us. Now this is declared two ways.

1. When the same thing, is at the same time, ascribed joyntly, [§. 14] and yet distinctly to all the Persons in the Deity, and respectively to each of them. So are Grace and Peace, Revel: chap. 1. v. 4, 5. Grace be unto you and Peace from him which is, and which was, and which is to come, and from the seven spirits which are before his throne, and from Jesus Christ who is the faithfull witnesse &c. The seaven spi∣rits before the Throne, are the Holy Spirit of God, considered as the perfect fountaine of every perfect Gift and dispensation. All are here joyned together, and yet all mentioned as distingui∣shed in their Communication of Grace and Peace, unto the Saints. Grace and Peace be unto you, from the Father, and from &c,

2. When the same thing is attributed severally and singly un∣to each person. There is indeed, no gracious Influence from a∣bove, no Elapse of Light, Life, Love, or grace upon our hearts, [§. 15] but proceedeth in such a dispensation. I shall give only one

Instance, which is very comprehensive, and may be thought to comprize all other particulars; and this is TEACHING. The Teaching of God, is the reall Communication of all and every particular Emanation from himselfe unto the Saints, whereof they are made partakers. That promise, they shall be all taught of God, enwrapps in it selfe the whole Mystery of Grace, as to its actuall dispensation unto us, so farre as we may be made reall possessours of it. Now this is assigned,

1. Unto the FATHER. The Accomplishment of that Promise is peculiarly referr'd to him. Iohn chap. 6. v. 45. It is written in the Prophets, and they shall be all taught of God. Every man therefore who hath heard & learned of the FATHER, cometh unto me. This Teaching whereby we are translated from death unto life, brought unto Christ, unto a participation of Life and Love in him, it is of, and from the Father: him we heare, of him we learne, by him are we brought unto Union and Communion with the Lord Iesus. This is his drawing us, his begetting us a new of his own Will, by his own spirit. And in which worke he im∣ploys the Ministers of the Gospell; Acts, 26. 18.

2. Unto the SON. The Father proclaimes him from Hea∣ven to be the great Teacher in that solemne charge to heare him, which came once againe from the excellent glory; This is my be∣loved Son, heare him. The whole of his Propheticall, and no small part of his Kingly Office consists in this Teaching; Herein is he said to draw men unto him, as the Father is said to do in his Teaching; Ioh. 12. 32. which he doth with such efficacy that the dead heare his voyce andlive. The Teaching of the Son, is a Life-Giving, a spirit breathing Teaching: an effectuall influence of Light, whereby he shines into darknesse; Communication of Life, quickning the dead; an opening of blind eyes, and changing of hard hearts, a powring out of the Spirit, with all the fruits thereof. Hence he claimes it as his priviledge to be the sole Master; Math. 23. v. 10: One is your Master which is Christ.

3. To the SPIRIT. John chap. 14. v. 26. The Comfor∣ter he shall teach you all things; And the Annointing which you have received, (saith the Apostle) abideth in you, and you need not that any man teach you, but as the same Annointing teacheth you of all things, and is truth, and is no lye, and even as it hath taught you, yee-shall abide in him 1 John chap. 2. v. 27. That teaching Unction which is not

only true, but TRUTH it selfe, is only the holy Spirit of God: so that he teacheth also; being given unto us, that we may know the things that are freely given to us of God: 1 Cor. 2. 15. I have chosen this speciall Instance, because as I told you, it is comprehensive, and comprizes in it selfe most of the particulars that might be annumerated: Quickning, preserving, &c.

This then farther drives on the Truth that lyes under De∣monstration; there being such a distinct Communion of Grace from the severall persons of the Deity, the Saints must needs have distinct Communion with them.

It remaineth only to intimate in a word, Wherein this distin∣ction [§. 16] lyes, and what is the Ground thereof. Now this is, that the Father doth it by the way of Originall 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 Ori∣ginall Authority. He Quickneth WHOM HE WILL. John chap. 5. 21. Of HIS OWN WILL, begat he us. Jam. 1. 18. Life-giving power is in respect of Originall Authority invested in the Father by the way of Eminency: and therefore in sen∣ding of the quickning Spirit, Christ is said to do it from the Father, or the Father himselfe to doe it. But the Comforter, the Holy Spirit whom the Father will send Iohn chap. 14. v. 26. But when the Comforter is come whom I will send from the Father. Iohn 15. v. 26, Though he be also said to send him himselfe, on another ac∣count Ioh. 16. 7.

2. The Sonne, by the way of making out a purchased Treasury. Of his Fullnesse doe we all receive and Grace for Grace. Ioh. ch. 1. v. 16. And whence is this fullnesse? It pleased the Father that in him all Fullnesse should dwell: Col. 1. 19. And upon what account he hath the dispensation of that fullnesse to him committed, you may see Phil: 2. 8, 9, 10, 11. When thou shalt make his soule an Offering for sinne, he shall prolong his dayes, and the Pleasure of the Lord shall prosper in his hand, He shall see of the Travaile of his soule and be satisfied, by his knowledge shall my righteous Servant justifye many, for he shall beare their Iniquityes. Isa. chap. 53. v. 10, 11. And with this fullnesse he hath also Authority for the Communica∣tion of it: Iohn 5. 25, 26. Math. 28. 18.

3. The Spirit doth it by the way of immediate Efficacy:

Rom. chap. 8. v. 11. But if the Spirit of him that raised up Jesus from the dead, dwel in you: he that raised up Christ from the dead, shall also quicken your mortall bodys by his spirit that dwelleth in you. Here are all three comprized, with their distinct concurrence unto our Quickning. Here is the Fathers Authoritative Quickning, he raised Christ from the dead and he shall Quicken you: and the Son's Mediatory Quickning, for it is done in the death of Christ: and the Spirits immediate Efficacy; he shall doe it by the Spirit that dwelleth in you. He that desires to see this whole matter farther explayned, may consult what I have elsewhere written on this subject. And thus is the distinct Communion whereof we treat, both proved and demonstrated.

CHAP. III.

Of the Peculiar and distinct Communion which the Saints have with the Father. Observations for the clearing of the whole premised. Our pe∣culiar Communion with the Father is in Love: 1 Iohn 4. 7, 8. 2 Cor. 13. 13. Iohn 16, 26, 27. Rom. 5. 5. John 3. 16. John 14. 23. Titus 3. 4. opened to this purpose. What is required of Believers, to hold communion with the Father in Love. His Love received by Faith. Returnes of Love to him. Gods Love to us, and ours to him wherein they agree. Wherein they differ.

HAving proved that there is such a distinct Communion in [§. 1] respect of Father, Son, and Spirit, as whereof we speake; it remaines that it be farther cleared up by an Inducti∣on of Instances, to manifest what and wherein the Saints pecu∣liarly hold this Communion with the severall Persons respe∣ctively: which also I shall doe after the premising some ob∣servations, necessary to be previously considered, as was promi∣sed, for the clearing of what hath been spoken. And they are these that follow.

1. When I assigne any thing as peculiar, wherein we distinctly [§. 2] hold Communion with any person, I doe not exclude the other persons from Communion with the soule in the very same thing. Only this I say, principally, 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 o∣thers,

secundarily and by the way of consequence on that foun∣dation: For the Person, as the Person of any one of them, is not the prime object of divine worship, but as it is identifyed with the nature or Essence of God. Now the workes 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 all workes of Common Providence, or else being common in respect of their Acts, they are distinguished in re∣spect of that principle, or next and immediate rise in the man∣ner of operation; so Creation is appropriated to the Father, Re∣demption to the Sonne; in which sense we speake of these things.

2. There is a concurence of the Actings and operations of [§. 3] the whole Deity, in that dispen∣sation, wherein each person con∣curres to the worke of our Salva∣tion, unto every Act of our Com∣munion with each singular per∣son. Look by what act soever, we hold Communion with any Person, there is an influence from every Person to the putting forth of that Act. As suppose it to be the act of Faith. It is bestowed on us by the Father: It is not of our selves, it is the gift of God: Eph. chap. 2. v. 8. It is the Father that revealeth the Gospell, and Christ therein: Math. chap. 11. v. 25. And it is purcha∣sed for us by the Son: It is given unto you for Christs sake to believe on him; Phil: chap: 1. v: 29. In him are we blessed with Spirituall blessings, Ephes: chap. 1. v. 3. He bestows on us, and increaseth Faith in us, Luk. 17. 5. And it is wrought in us by the Spirit: He administers that exceeding greatnesse of his power which he exerciseth towards them who believe, according to the working of this mighty power; which he wrought in God when he raised him up from the dead, Ephes: 1. 19. 20. Rom: 8. 11.

3. When I assigne any particularthing wherein we hold Com∣munion with any Person, I doe not doe it exclusively unto other [§. 4] Mediums of communion; but only by the way of inducing a speciall, and eminent Instance, for the proof and manifestation

of the former Generall 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 neare are we unto him in Christ.

4. By asserting this distinct Communion, which merely re∣spects that order in the dispensation of Grace, which God is [§. 5] pleased to hold out in the Gospell, 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 prejudice 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 [§. 6] what it is, wherein peculiarly and eminently the Saints have Communion with the Father: And this is LOVE. Free, unde∣served, and eternall 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 Returnes thereof, as he is delighted withall. This is the great discovery of the Gospell. For whereas the Father as the Fountaine of the Deity, is not known any other way but as full of wrath, anger, and indignation against sinne, nor can the Sons of men have any other thoughts of him Rom. 1. 18. Esa. 33. 15, 16. Hab. 1. 13. Psal. 5. 4, 5, 6. Ephes. 2. 3. Here he is now revealed peculiarly as Love, as full of it unto us; the manifestation whereof is the peculiar worke of the Gospell, Tit. 3. 4. [§. 7]

1. 1 John chap. 4. v. 8. God is Love. That the name of God is here taken personally, and for the person of the Father, not Essentially, is evident from v. 9. where he is distinguished from his only begotten Son whom he sends into the world. Now (saith he) the Father is Love, that is, not only of an infinitely gracious, tender, Compassionate and Loving nature, according as he hath proclaimed himselfe Exod. chap. 34. v. 6, 7. but also one that eminently and peculiarly dispenseth himselfe unto us in free love. So the Apostle sets it forth in the following verses; this is

love v. 9. this is that which I would have you take notice of in him, that he makes out love unto you, in sending his only begotten Son into the world, that we might live through him. So also, v. 10. He loved us, and sent his Son to be the propitiation for our sins. And that this is pe∣culiarly to be eyed in him, the holy Ghost plainely declares, in making it Antecedent to the Sending of Christ, and all mercyes and benefits whatever by him received. This love I say, in its self is Antecedent to the purchase of Christ, although the whole fruit thereof be made out alone thereby. Ephes. 1. 4, 5, 6.

2. So in that distribution made by the Apostle in his so∣lemne parting Benediction, 2 Cor. chap. 13. v. 13. The Grace of the Lord Iesus Christ, the LOVE OF GOD, and the fellowship of the Holy Ghost be with you Ascribing sundry things unto the distinct persons, it is Love that he peculiarly assignes to the Father. And the Fellowship of the Spirit is mentioned, with the Grace of Christ, and the Love of God, because it is by the Spirit alone that we have fellowship with Christ in Grace, and with the Father in Love; although we have also peculiar fellowship with him, as shall be declared.

3. John, chap. 16. v. 26, 27. saith our Saviour, I say not [§. 9] unto you, that I will pray the Father for you, for the Father himselfe loveth you: but how is this, that our Saviour saith, I say not that I will pray the Father for you, when he saith plainely chap. 14. v. 16. I will pray the Father for you? The Disciples with all the Gracious words, comfortable and Faithfull promises of their Master, with most Heavenly discoveries of his Heart unto them, were even fully convinced of HIS deare and tender Affe∣ctions towards them; as also of his continued care and kindnesse, that he would not forget them, when bodily he was gone from them; as he was now upon his departure; but now all their thoughts are concerning the Father, how they should be accepted with him, what respect he had towards them. Saith our Saviour, take no care of that, nay impose not that upon me, of pro∣curing the Fathers love for you, but know, that this is his peculiar Respect towards you, and

which you are in him; He himselfe loves you: It is true indeed (& as I told you,) that I will pray the Father to send you the Spirit, the Comforter, and with him all the Gracious fruits of his Love; but yet in the point of love it selfe, free love, Eternall Love, there is no need of any Intercession for that, for eminently the Father himselfe loves you; resolve of that, that you may hold Communi∣on with him in it, & be no more troubled about it. Yea as your great trouble is, about the Fathers love, so you can no way more trouble or burden him, then by your unkindnesse in not believing of it. So it must needs be where sincere Love is questioned.

4 The Apostle teaches the same Rom. chap. 5. 5. The Love [§. 10] of God is shed abroad in your hearts by the Holy Ghost, that is, given un∣to you. God whose Love this is, is plainely distinguished from the Holy Ghost, who sheds abroad that Love of his; And v. 8. he is also distinguished from the Sonne; for it is from that Love of his, that the Son is sent; and therefore it is the Father of whom the Apostle here specially speaketh: and what is it that he a∣scribes to him? even Love; which also v. 8. he commendeth to us, sets it forth in such a signall and eminent expression, that we may take notice of it, and close with him in it. To carry this businesse to its height; there is not only most frequent peculiar mention made of the Love of God, where the Father is eminently intended, and of the Love of the Father expressely, but he is also called the God of Love, 2 Cor. 13. 11. and is said to be love, so that whoever will know him, 1 John 4. 8. or dwell in him by fellowship or Communion, vers 16. must doe it as he is Love.

5. Nay whereas there is a twofold divine Love, Beneplaciti, [§. 11] and Amicitiae, a Love of good pleasure, and destination, and a Love of Friendship and Approbation, they are both peculiarly assigned to the Father, in an Eminent manner.

1 John chap. 3. 16. God so loved the world that he sont &c. that is, with the Love of his purpose, and good pleasure, his determi∣nate will of doing Good. This is distinctly ascribed to him, being laid down as the cause of sending his Son. So Rom. 9. 11, 12, Ephes, 1. 4, 5. 2 Thess. 2. 13, 14. 1 John 4. 8, 9.

2 Iohn. chap. 14. v. 23. there is a mention of that other kind of love where of we speak. If any man love me (saith Christ) he will

keep my words, and my Father will love him, and we will come unto him, and make our abode with him. The Love of Friendship and Approbation, is here eminently ascribed to him; says Christ, we will come, even Father and Sonne to such a one, and dwell with him, that is, by the Spirit; but yet he would have us take notice, that in point of Love, the Father hath a peculiar preroga∣tive: My Father will love him.

6. Yea, and as this love is peculiarly to be eyed in him, so it [§. 12] is to be looked on as the fountaine of all following gracious Dis∣pensations. Christians walke often times with exceedingly trou∣bled hearts, concerning the thoughts of the Father towards b them: they are well perswaded of the Lord Christ, and his good will: the difficulty lies, in what is their acceptance with the Father, what is his heart towards them? Shew us the Father and it shall suffice: Iohn 14. 8. Now this ought to be so farre a way, that his Love ought to be looked on as the Foun∣taine from whence all other sweetnesses flow. Thus the Apostle sets it out, Titus chap. 3. v. 4. After that the kindnesse and Love of God our Saviour toward man appeared. It is of the Father of whom he speakes; for v. 6. he tells us, that he makes out unto us, or sheds that love upon us abundantly, through Jesus Christ our Saviour. And this Love he makes the Hinge, upon which the great Alte∣ration, and Translation of the Saints doth turne: for (saith he) v. 3. We our selves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasurs, living in malice, and envy, hatefull, and hating one another. All naught, all out of Order, and Vile, Whence then is our Recovery? The whole rise of it is from this Love of God, flowing out by the wayes there described. For when the kindnesse and love of God appeared, that is, in the fruits of it, then did this alteration ensue. To secure us hereof, there is not any thing that hath a loving and tender nature in the world, and doth act suitably thereunto, which God hath not compa∣red himselfe unto. Separate all weaknesse and impefection which is in them, yet great impressions of love must abide. He is as a Father, a Mother, a Sheaphard, an Hen over Chickins, and the like. Psal. 103. 13. Isa. 63. 16. Math: 6. 6. Isa: 66. 13. Psal: 23. 1. Isa. 40. 11. Math: 23. 37.

I shall not need to adde any more proofes; This is that which is demónstrated. There is love in the person of the Father peculiarly

held out untô the Saints, as wherein he will and doth hold Communion with them.

Now to compleat Communion with the Father in love, two [§. 13] things are required of Believers;

• 1. That they receive it of him.
• 2. That they make suitable returnes unto him.

1. That they doe receive it. Communion consists in giving and receiving. Untill the Love of the Father be received, we have no Communion with him therein. How then is this Love of the Father; to be received, so as to hold fellowship with him? I answer, by Faith. The receiving of it, is the believing of it. God hath so fully, so eminently revealed his Love, that it may be received by Faith. You believe in God, John chap. 14. 1. that is, the Father; and what is to be believed in him? His love; for, he is love 1 John 8. 8.

It is true, there is not an immediate acting of Faith upon the [§. 14] Father, but by the Son. He is the Way the Truth and the Life, no man cometh unto the Father but by him: John chap. 14. v. 6. He is the mercifull high Priest over the House of God, by whom we have c Accesse to the throne of Grace: by him is our manuduction un∣to the Father. By him we believe in God: 1 Pet. 1. 21. But this is that I say: When by, and through Christ, we have an Accesse unto the Father, we then behold his Glory also, and see his Love that he peculiarly beares unto us, and act faith thereon. We are then (I say) to Eye it, to believe it, to receive it, as in him; the Issues and fruits thereof, being made out unto us, through Christ alone. Though there be no Light for us, but in the Beames, yet we may by the Beames see the sunne, which is the Fountaine of it. Though all our Refreshment actually lye in the streames, yet by them we are led up unto the fountaine. Jesus Christ, in respect of the love of the Father, is but the Beame, the Streame, wherein though actually all our Light, our Refreshment lyes, yet by him we are lead to the Fountaine, the Sunne of Eternall Love it selfe. Would Believers exercise themselves herein, they would find it a matter of no small Spirituall im∣proovement in their walking with God.

This is that which is aymed at. Many darke and disturbing thoughts are apt to arise in this thing. Few can carry up their

hearts and minds to this height by faith, as to rest their soules in the Love of the Father; they live below it, in the troublesome Region of hopes and feares, stormes and clouds. All here is serene and quiet. But how to attain to this pitch they know not. This is the will of God, that He may always be eyed as Be∣nigne, Kind, Tender, Loving, and unchangeable therein: and that peculiarly as the Father, as the great fountaine and spring of all gracious Communications, and fruits of Love. This is that which Christ came to reveale: God as a Father, John 1. 18. That name which he declares to those who are given him out of the world, John 17. 6. And this is that which he effectu∣ally leads us to by himselfe, as he is the only way of going to God, as a Father: John 14. 5, 6. that is, as Love: And by do∣ing so, gives us the rest which he promiseth: for the Love of the Father is the only rest of the soule. It is true as was said, we doe not this formally in the first instant of Be∣lieving. We believe in God through Christ. 1 Pet. 1. 21. Faith seeks out rest for the soule. This is presented to it by Christ, the Mediator, as the only procuring cause. Here it abides not, but by Christ it hath an accesse to the Father, Ephes. 2. 18. into his Love, finds out that he is Love, as having a designe, a pur∣pose of Love, a good pleasure towards us from eternity; A delight, a complacency, a good will in Christ; all cause of Anger, and Aversation being taken away. The soule being thus by Faith through Christ, & by him brought into the bosome of God, into a comfortable perswasion, and spirituall perception and sense of his love, there reposes and rests it selfe. And this is the first thing the Saints doe, in their Communion with the Father, of the due improovement whereof, more afterwards.

2. For that suitable returne which is required, this also (in a [§. 15] maine part of it, beyond which I shall not now extend it) consisteth in Love. God Loves, that he may be beloved. d When he comes to command the Returne of his Received Love to compleat Communion with him, he says, My son, give me thy Heart, Prov. chap. 23. v. 26. thy Affections, thy e Love. Thou shalt Love the Lord thy God with all thy Heart, and with all thy soule, and with all thy strength, and with all thy mind: Luk. chap. 10. v. 27. this is the returne that he demandeth. When the Soule sees God in his dispensation of Love, to be Love, to be in∣finitely

lovely, and loving, rests upon, and delights in him as such, then hath it Communion with him in Love. This is Love, that God Loves us first, and then we love him again. I shall not now goe forth into a discription of divine Love; Generally, Love f is an Affection of union and nerenesse, with Complacency therein. So long as the Father is looked on, under any other Apprehension, but only as acting love upon the Soule, it breeds in the soule a dread and Aversation. g Hence the flying, and hiding of sinners in the Scriptures. But when he who is the Father, is considered as a Father, acting Love on the Soule, this h raises it to love againe. This is in Faith, the ground of all acceptable obedience, Deut. 5. 10. Exod. 20. 6. Deut. 10. 12. 11. 1. 13. 13. 3.

Thus is this whole businesse stated by the Apostle: Ephes. 1. 4. according as hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. It begins in the love of God: and ends in our love to him. That is it which the Eternall Love of God, aymes at in us, and workes us up unto. It is true; our universall obedience falls within the Compasse of our Communion with God: but that is with him as God, our blessed Soveraigne Lawgiver, and Re∣warder; As he is the Father, our Father in Christ, as revea∣led unto us to be Love, above and contrary to all the Expecta∣tions of the naturall man, so it is in love that we have this en∣tercourse with him. Nor doe I intend only that love, which is as the life and forme of all morall obedience; but a peculiar de∣light and acquiescing in the Father revealed effectually as love unto the soule.

That this Communion with the Father in Love may be made [§. 16] the more cleare and evident, I shall shew two things.

• 1. Wherein this love of God unto us, and our love to Him doe agree, as to some manner of Analogie and liknesse.
• 2. Wherein they i differ; which will further discover the nature of each of them.

• 1. They agree in two things.
• 1. That they are each a love of Rest and Complacency.

1. The love of God is so. Zeph. chap. 3. v. 17. The Lord thy God in the middest of thee is mighty: he will save, he will rejoyce over thee with Joy, he will REST in his love, he will joy over thee with

Singing. Both these things are here assigned unto God in his Love; k REST and DELIGHT. The words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he shall be silent because of his love. To rest with con∣tentment is expressed by being silent; that is without repining, without complaint. This God doth upon the account of his own love. so full, so every way compleat & absolute, that it will not allow him to complaine of any thing in them whom he loves, but is silent on the account thereof. Or rest in his Love, that is, he will not remove it; he will not seek farther for another Object. It shall make its abode upon the soule where it is once fixed, for ever. And Complacency or Delight: he rejoyceth with singing, as one that is fully satifyed in that Object he hath fixed his Love on. Here are two words used to expresse the delight and Joy that God hath in his Love: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The first denotes the inward Affection of the mind, joy of heart; and to set out the intensenesse hereof, it is said, he shall doe it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in gladnesse, or with Joy; to have joy of heart in gladnesse is the highest expression of delight in Love: the latter word denotes not the inward affection, but the outward demonstration of it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to be formed of it. It is to exult in outward demonstration of internall delight and joy . Tripudiare; to leape as men overcom with some joyfull surprisall. And therefore God is said to doe this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with a joyfull sound, or singing: to rejoyce with gladnesse of heart, to exult with singing and praise argues the greatest delight and complacency ppossible. When he would expresse the contrary of this Love, he says 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was not well pleased. 1 Cor. chap. 10. v. 5. he fixed not his De∣light, nor Rest on them. And, if any man draw backe, the Lords soule hath no pleasure in him: Heb. chap. 10. v. 38. Jerem. 22. 28. Hos. 8. 8. Mark. 1. 10. He takes pleasure in those that abide with him. He sings to his Church, a Vineyard of red wine. I the Lord doe keep it, Isa. 27. 3. Psal. 147. 11. 149. 4. There is Rest, and Complacency in his Love. There is in the Hebrew, but a metathesis of a letter between the word that signifies a love of will and desire (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is so to love) and that which denotes a love of rest and acquiescency, (which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and both are applyed to God. He wills good to us, that he may rest in that will. Some say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to love, is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; perfectly to acquiesse in the thing loved, And when God calls his Son, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

beloved; Math. 3. 17. he addes as an exposition of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in whom I rest well pleased.

2. The Returne that the Saints make unto him to Compleat Communion with him herein, holds some Analogie with his Love in this; for it is a Love also of a Rest and Delight. Returne to thy REST O my soule, says David, Psal. 116. v. 7. He makes God his Rest; that is, he in whom his soule doth rest, without seeking further, for a more suitable and desireable Object: Whom have I (saith he) in Heaven but thee, and there is none upon earth that I desire besides thee: Psal. 73. v. 25. b Thus the soule gathers in it selfe from all its wandrings, from all other belo∣ved's to rest in God alone, to satiate and content himselfe in Him, choosing the Father for his present, and Eternall Rest. And this also with Delight. Thy loving kindnesse (saith the Psal∣mist) is better then life, therefore will I praise thee Psal. 63. 3. Then life, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before lives. I will not deny, but life in a single con∣sideration sometimes is so expressed: But alwayes emphatically; so that the whole life, with all the concernements of it, which may ren∣der it considerable are thereby intended. Austin on this place reading it Super vitas, extends it to the severall courses of life that men ingage themselves in. Life in the whole continuance of it with all its advantages whatever, is at least intended. Sup∣posing himselfe in the jaws of death, rolling into the Grave through innumerable troubles, yet he found more sweetnesse in God, then in a long life, under its best and most noble conside∣rations, attended with all enjoyments that make it pleasant and Comfortable. From both these, is that of the Church in Hosea chap. 14. v. 3. Ashur shall not save us, we will not ride upon Horses, neither will we say any more to the worke of our Hands, yee are our Gods, for in thee the Fatherlesse find mercy. They reject the most goodly appearances of Rest and Contentment, to make up all in God, on whom they cast themselves as otherwise helplesse Orphans.

2. The mutuall Love of God and the Saints agree in [§. 18] this, that the way of communicating the Issues and fruits of these Loves, is only in Christ. The Father Communicates no Issue of his Love unto us but through Christ: and we make no Returne of Love unto him but through Christ: He is the Treasure wherein the Father disposeth all the Riches of his Grace taken from the bottomelesse Mine of his Eternall Love; and he is the Priest,

into whose hand we put all the Offerings, that we returne unto the Father. Thence he is first, and by way of eminency said to love the Sonne: not only as his Eternall Son, as he was the delight of his soule before the foundation of the World, Prov. 8. 30. but also as our Mediator, and the meanes of conveying his love to us; Mat. 3. 17. John 3. 33. John 5. 21. John 10. 17. Iohn 15. 9. Iohn 17. 24. And we are said through him to believe in, and to have accesse to God.

1. The Father Loves us, and chooseth us before the Foundation [§. 19] of the world; but in the pursuit of that Love, he blesseth us with all Spirituall blessings in Heavenly places in Christ. Ephes. chap. 1: v. 3, 4. From his love, he sheds, or powers out the Holy Spirit richly upon us, through Jesus Christ our Saviour, Titus chap. 3. v. 6. In the powring out of his love, there is not one drop falls besides the Lord Christ. The holy annointing Oyle, was all powred on the head of Aaron: Psal. 133. v. 2. and thence went down to the Skirts of his cloathing. Love is first powred out on Christ; & from him, it drops as the dew of Hermon upon the Soules of his Saints. The Father will have him to have the preheminence in all things, Col. 1. 18. it pleased him that in him, all fullnesse should dwell, v. 19. that of his fullnesse we might receive, and Grace for Grace. John 1. v. 16. Though the Love of the Fathers purpose and good pleasure, have its rise and Foundation in his meer Grace and will, yet the designe of its accomplishment is only in Christ. All the fruits of it, are first given to him; and it is in him only that they are dispensed to us. So that though the Saints may, nay doe see an infinite Ocean of Love unto them in the Bosome of the Father, yet they are not to look for one drop from him, but what comes through Christ. He is the only meanes of Com∣munication. Love in the Father, is like Honey in the Flower? it must be in the Combe, before it be for our use. Christ must extract and pepare this Hony for us. He drawes this water from the Fountaine, (through union and dispensation of fullnesse) we (by Faith) from the wells of Salvation that are in him. This was in part before discovered.

2. [§. 20] Our Returnes are all in him, and by him also. And well is it with us, that it is so. What lame and blind Sacrifices, should we otherwise present unto God. He d beares the Iniquity of our Offerings, and he addes Incense unto our Prayers. Our love is

fixed on the Father, but it is conveyed to him, through the Son of his Love. He is the only way for our Graces, as well as our Persons to goe unto God: through him passeth all our desire, our delight, our Complacency, our Obedience. Of which more afterwards.

Now in these two things, there is some Resemblance, between that mutuall Love of the Father and the Saints, wherein they hold Communion. [§. 20]

2. There are sundry things wherein they differ.

1. The Love of God is a Love of Bounty, our Love unto him is a Love of Duty.

1. The Love of the Father is a Love of Bounty, a descending Love. Such a Love as carryes him out to doe good things to us, great things for us. His love lys at the Bottome of all dispensations towards us: and we scarse any where find any mention of it, but it is held out as the cause and Fountaine of some free gift, flowing from it. e He loves us & sends his Son to dye for us; He loves us, and blesseth us with all spirituall blessings. Loving is choosing Rom. 9. 11, 12. He loves us and chastizeth us; f A Love Like that of the Heavens to the Earth, when being full of raine, they power forth showres to make it fruitfull; As the Sea communicates his waters to the Rivers; by the way of Bounty, out of its own fullnesse: they returne unto it only what they receive from it. It is the love of a Spring, of a Fountain, always Communicating. g A love from whence proceeds every thing that is lovely in its object. It infuseth into, and creates Good∣nesse in the persons beloved; and this answers the discription of love given by the Philopher: To love saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He that loves, workes out good to them he loveth, as he is able. Gods power and will are commensurate. What he willeth he worketh

2. Our Love unto God, is a Love of Duty: the Love of a [§. 21] Child. His love descends upon us in Bounty and Fruitfullnesse; h our love ascends unto him, in Duty and Thankfullnesse. He addes to us by his Love, we nothing to him by ours. Our goodnesse extends not unto him. Though our Love be fixed on him i im∣mediately, yet no fruit of our love reacheth him immediately,

though he requires our Love, he is not benefited by it, Job. 35. 5, 6, 7, 8. Rom. 11. 35. Job. 22. 2, 3. It is indeed made up of these four things. 1. Rest, 2. Delight, 3. Reverence, 4. Obedience. By these doe we hold Communion with the Father in his love. Hence God calls that Love which is due to him as a Father, honour: Malac. chap. 1. v. 6. If I be a Father, where is mine Honour? It is a deserved act, of Duty.

2. They differ in this: The Love of the Father unto us is an [§. 22] Antecedent love, Our Love unto him is a Consequent Love.

1. The love of the Father unto us is an Antecedent love, and that in two Respects.

1. It is antecedent in Respect of our love: 1 John 4. 10. Herein is love, not that we loved God, but that he loved us. His love goes before ours. The Father loves the child, when the child knowes not the Father; much lesse loves him. Yea we are by nature 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 1. 30. haters of God: He is in his own nature 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; a lover of men: and surely all mutu∣all love between him and us, must begin on his hand.

2. In respect of all other Causes of love whatever. It goes not only before our Love, but also any thing in us, that is k lovely. Rom. 5. 8, God commendeth his love toward us, in that whilest we were yet sinners Christ died for us: Not only his Love, but the eminent fruit thereof, is made out towards us, as sinners. Sin holds out all of unlovelinesse, and undesirablenesse, that can be in a Creature. The very mention of that, removes all causes, all moving occasions of Love whatever. Yet as such, have we the Commendation of the Fathers Love unto us, by a most signall Testimony. Not only when we have done no good, but when we are in our blood, doth he love us. Not be∣cause we are better then others; but because himselfe is infinitely good. His kindnesse appeares when we are foolish and disobedient. Hence he is said to love the world, that is, those who have no∣thing but what is in, and of the world, whose whole, lyes in evil.

2. Our love is consequentiall in both these regardes. 1. In Respect of the Love of God. Never did Creature turne his Affecti∣tious [§. 23] towards God, if the heart of God were not first set upon him. 2. In Respect of sufficient causes of Love. God must be re∣vealed unto us as lovely & desireable, as a fit & suitable object unto the soule to set up its Rest upon, before we can beare any love

unto him. The Saints (in this sense) doe not love God for nothing, but for that Excellency, Lovelinesse, and desireablenesse that is in him. As the Psalmist says in one particular, Psal. 116. 19. I love the Lord BECAUSE! so may we in generall, we love the Lord BECAUSE! Or as David in another case, what have I now done, is there not a cause? If any man enquire about our love to God, we may say, what have we now done, is there not a cause?

3. They differ in this also. The Love of God is like himselfe, equall, constant, not capable of Augmentation, or Diminution: Our love [§. 24] is like our selves, unequall, increasing, waining, growing, declining. His like the Sunne, always the same in its light, though a cloud may sometimes interpose: Ours, as the Moon, hath its Enlarge∣ments and streightnings.

1. The Love of the Father is Equall &c. m whom he loves he loves unto the end, and he loves, them always alike. The [§. 25] strength of Israel is not a man that he should repent. On whom he fixes his love, it is immutable: it doth not grow to Eternity, it is not di∣minished at any time. It is an eternall love, that had no beginning; that shall have no ending; that cannot be heightned by any act of ours, that cannot be lessened by any thing in us; I say in it self it is thus, otherwise in a two fold regard it may admit of chang.

1. In respect of its Fruits; It is (as I said) a fruitfull love, a [§. 26] love of Bounty. In reference unto those fruits, it may some∣times be greater, sometimes lesse: Its communications are vari∣ous. Who among the Saints, finds it not? What Life, what Light, what strength sometimes? and againe how dead, how dark, how weake, as God is pleased to let out, or to restraine the fruits of his Love? All the Graces of the spirit in us, all san∣ctified enjoyments whatever, are fruits of his love. How vari∣ously these are dispensed, how differently at sundry seasons, to the same Persons, experience will abundantly testify.

2. In respect of its discoveries and manifestations. He sheds a∣broad [§. 27] his Love in our Hearts by the Holy Ghost: Rom: 5 v. 5. gives us a sense of it; manifests it unto us. Now this is n various and changeable, sometimes more, sometimes lesse: Now he shines, anon hides his face, as it may be for our profit. Our Father will not alwaies chide, lest we be cast downe; he doth not al∣waies smile, lest we be full and neglect him: but yet still his Love in its selfe is the same. When for a little moment he hides Isa.

his face, yet he gathers us, with everlasting kindnesse.

Ob. But you will say, this comes nigh to that Blasphemy, [§. 27] that God loves his People in their sinning, as well as in their strictest o∣bedience: and if so, who will care to serve him more, or to walk with him unto wellpleasing.

Ans. There are few Truths of Christ, which from some, or other, have not received like entertainment with this. Termes and Appellations are at the Will of every imposer: things are not at all varied by them. The Love of God in it selfe, is the eternall purpose and act of his Will. This is no more changeable, then God himselfe. If it were, no flesh could be saved: but it o chang∣eth not, and we are not consumed. What then! loves he his people in their sinning? Yes, his People, not their sinning. Al∣ters he not his Love towards them? Not the purpose of his will, but the dispensations of his Grace. He rebukes them, he cha∣stens them, he hides his face from them, he smites them, he fills them with a sense of indignation; but woe, woe would it be to us, should he change in his love, or take away his kindnesse from us: Those very things which seem to be demonstrations of the change of his Affections towards his, do at clearly pro∣ceed from Love, as those which seem to be the most genuine Issues thereof. But will not this encourage to sinne? He never tasted of the Love of God, that can seriously make this objection. The doctrine of Grace may be turned into wantonesse, the Principle cannot: I shall not wrong the Saints, by giving other answer to this objection. Detestation of sinne in any may well consist, with the Acceptation of their persons, and their designation to life eternall.

But now, our Love to God, is ebbing and flowing, waining and increasing. We lose our first Love, and we grow again in Love. Scarse a day at a stand. What poore creatures are we? how un∣like the Lord and his Love? unstable as Water, we cannot excell: now it is! though all men for sake thee, I will not: anon, I know not the man. One day, I shall never be moved, my hill is so strong; the next, all men are lyers, I shall perish. When ever was the time, where ever was the place, that our love was one day equall to∣wards God?

And thus these Agreements, and discrepancies, doe farther de∣scribe that Mutuall Love of the Father, & the Saints, wherein they

hold Communion. Other Instances as to the Person of the Fa∣ther I shall not give, but indeavour to make some improvement of this, in the next Chapter.

CHAP. IV. Inferences on the Former Doctrine concerning Communion with the Father in Love.

HAving thus discovered the nature of that Distinct Commu∣nion [§. 1] which we have with the Father, it remaineth that we give some Exhortations unto it, directions in it, and take some Observations from it.

1. First them, this is a Duty wherein it is most evident that Christians are but little exercised, namely in holding imme∣diate [§. 2] Communion with the Father in Love. Unacquainted∣nesse with our Mercys, our Priviledges, is our sinne, as well as our Trouble. We hearken not to the voyce of the Spirit, a which is given unto us, that we may know the things, that are freely bestowed on us of God. This makes us goe heavily, when we might rejoyce; and to be weake, where we might be strong in the Lord. How few of the Saints are experimentally acquainted with this priviledge, of holding immediate commu∣nion with the Father in Love? with what anxious doubtfull thoughts, do they look upon him? what feares, what que∣stionings are there, of his good will and kindnesse? At the best, many think there is no sweetnesse at all in him towards us, but what is purchased at the high price of the blood of Jesus: It is true, that alone is the way of Communication: but the free Fountaine and Spring of all, is in the bosome of the Father, b Eternall life was with the Father, and is manifested unto us; Let us then,

1. Eye the Father as love; Look not on him as an always lowring Father, but as one most c kind, and tender. Let us looke on him by faith, as one that hath had thoughts of kindnesse to∣wards us from everlasting. It is misapprehension of God, that makes any runne from him, who have the least breathing wrought in them after him. They that know thee will put their trust in thee. Men cannot abide with God in spirituall Meditations. He looseth Soules Company by their want of this insight into his

Love. They fix their thoughts only on his terrible Majesty, seve¦rity and Greatnesse, and so their Spirits are not endeared. Would a soule continually Eye his everlasting tendernesse and compassion, his thoughts of kindnesse that have been from of old, his present gracious Acceptance, it could not beare an hours absence from him; whereas now perhaps, it cannot watch with him one houre. Let then this be the Saints first notion of the Father, as one full of eternall free Love towards them: Let their hearts and thoughts be fill'd with breaking through all discouragements that lye in the way. To raise them hereunto, let them Consider

1. Whose love it is? It is the Love of him who is in himself Alsufficient, infinitely satiated with himselfe and his own Glo∣rious [§. 4] Excellencyes and Perfections. Who hath no need to goe forth with his love unto others, nor to seek an Object of it with∣out himselfe. There might He rest with delight and Complacency to Eternity. He is sufficient unto his own love. He had his Sonne also, his Eternall* Wisedome to rejoyce and delight himselfe in from all Eternity: Prov. 8. 30. This might take up and satiate the whole delight of the Father: But he will love his Saints also. And it is such a love, as wherein he seeks not his own Satisfa∣ction only, but our good therein also. The love of a God, the love of a Father, whose proper outgoings are kindnesse and Bounty.

2. What kind of Love it is? and it is,

1. Eternall. It was fixed on us before the [§. 5] d Foundation of the World: before we were, or had done the least good; then were his thoughts upon us, then was his delight in us. Then did the Son rejoyce in the thoughts of fullfilling his Fathers delight in him: Prov. 8. 30. Yea the Delight of the Father in the Son there mentioned, is not so much his absolute delight in him, as the expresse image of his Person, and the brightnesse of his Glory, wherein he might behold all his own Excellencys and perfections; but with respect, unto his love, and his delight in the Sons of men. So the order of the words require us to understand it: I was daily his Delight—and My delights were with the Sonnes of Men. That is, in the thoughts of kindnesse and Redemption for them: and in that respect also, was he his Fathers delight. It was from Eternity that he laid in his own bosome a designe

or our happinesse. The very thoughts of this, is enough to make all that is within us, like the babe in the wombe of Eliza∣beth, to leap for joy. A sense of it cannot but prostrate our soules to the lowest abasement of an humble holy Reverence, and make us rejoyce before him with trembling.

2. Free. He [§. 6] e Loves us because, he will; there was, there is nothing in us, for which we should be beloved. Did we de∣serve his Love, it must goe lesse in its valuation. Things of due debt, are seldome the matter of thankfullnesse: but that which is Eternally antecedent to our being, must needs be absolutely free in its respects to our well being. This gives it life and being, is the Reason of it, and sets a price upon it. Rom. 9. 12. Ephes. 1. 3, 4. Titus 3. 5. Jam. 1. 18.

3. f Unchangeable. Though we change every day, yet his [§. 7] Love changeth not. Could any kind of provocation turne it a way, it had long since ceased. Its unchangeablenesse is that which carryeth out the Father, unto that infinitenesse of patience and Forbearance (without which we dye, we perish 2 Pet. 3. 9.) which he exerciseth towards us. And it is,

4. g Distinguishing. He hath not thus loved all the word. [§. 8] Jacob have I loved, but I hated Esau; why should he fixe his love on us, and passe by millions from whom we differ not by h Nature: that he should make us sharers in that, and all the fruits of it which most of the great, and i wisemen of the world are exclu∣ded from: I name but the heads of things. Let them enlarge, whose hearts are touched.

Let I say the soule frequently Eye the Love of the Father, and that under these Considerations: they are all soule-conquering and endearing.

2 So Eye it, as to receive it; unlesse this be added, all is in vaine as to any Communion with God. We doe not hold Com∣munion [§. 2] with him in any thing, untill it be received by faith. This then is that which I would provoke the Saints of God unto, even to k believe this Love of God for themselves, and their own part; believe that such is the Heart of the Father towards them, accept of his witnesse herein. His Love is not ours in the sweet∣nesse

of it, untill it be so received. Continually then act thoughts of faith on God, as Love to thee, as embracing thee with the E∣ternall free Love before described. When the Lord is by his word, presented as such unto thee, let thy mind know it, and assent that it is so; and thy will embrace it, in its being so; and all thy Affections be filled with it. Set thy whole heart to it. Let it be bound with the cords of this Love. l If the King be bound in the galleries with thy Love, shouldest thou not be bound in heaven with his?

3. Let it have its proper fruit and Efficacy upon thy heart, in returnes of Love to him againe. So shall we walke in the Light of [§. 10] Gods Countenance, and hold holy Communion with our Father all the day long. Let us not deale unkindly with him, and re∣turne him sleighting for his good will. Let there not be such an Heart in us, as to deale so unthankfully with our God.

Now to further us in this duty and the daily constant practise of it, I shall adde one or two considerations that may be of im∣portance thereunto. as,

1. It is exceeding acceptable unto God even our Father, that we should thus hold Communion with him in his Love; that he [§. 11] may be received into our Soules, as one full of Love, tender∣nesse and kindnesse towards us. Flesh and Bloud is apt to have very hard thoughts of him; to think he is alwaies angry, yea im∣placable: that it is not for poore creatures to draw nigh to him: that nothing in the World is more desireable then never to come into his presence, or (as they say) where he hath any thing to doe. m Who amongst us shall dwell with that devouring fire, who amongst us shall inhabit with those everlasting burnings? say the sinners in Sion: and n I knew thou wast an austere man, saith the evill Servant in the Gospell. Now there is not any thing more grievous to the Lord, nor more subservient to the designe of Sa∣than upon the Soule, then such thoughts as these. Sathan claps his hands (if I may so say) when he can take up the Soule with such thoughts of God: he hath enough, all that he doth desire. This hath been his designe, and way from the be∣ginning. The o first blood, that Murderer shed, was by this meanes. He leades our first Parents into hard thoughts of God. hath God said so? hath he threatned you with death? he knows well enough, it will be better with you: with this Engine did

he batter, and overthrow all mankind in p one: and being mindfull of his ancient conquest, he readily useth the same weapons wherewith then, he so succesfully contended. Now it is exceeding Grievous to the Spirit of God, to be so slandered in the hearts of those whom he dearely loves. How doth he ex∣postulate this with Syon? What iniquity ^gq have you seen in me? saith he, have I been a Wildernesse unto you, or a Land of darknesse? r Syon hath said the Lord hath forgotten me, and my God hath forsaken me? but can a mother &c. The Lord takes nothing worse at the hands of his, then such hard thoughts of him, knowing full well what fruit this bitter Root is like to beare: what Alienation of Heart, what drawings back, what unbeliefe, and Tergiversati∣ons in our walking with him? How unwilling is a Child to come into the presence of an angry Father? Consider then this in the first place: Receiving of the Father as he holds out, Love to the soule, gives him the Honour he aimes at, and is ex∣ceeding acceptable unto him. He often sets it out in an eminent manner that it may be so received. He commendeth his Love unto us: Rom: 5. 8. Behold what manner of Love the Father hath bestow∣ed on us? Joh. ch. 3. v. 1. Whence then is this folly? men are afraid to have good thoughts of God. They think it a boldnesse to Eye God, as good, gracious, tender, kind, loving: I speak of Saints; but for the other side, they can judge him hard, austere, severe, almost implacable, and fierce, (the very worst Affecti∣ons, of the very worst of men, and most hated of him, Rom. ch: 1. v. 31. 2 Tim: 3. 3.) and think herein they doe well. Is not this Soule-deceit from Sathan? was it not his designe from the beginning to inject such thoughts of God? Assure thy selfe then, there is nothing more acceptable unto the Father, then for us to keep up our hearts unto him, as the eternall fountaine of all that rich Grace, which flowes out to sinners in the blood of Jesus. and,

2. This will be exceeding effectuall to endeare thy soule un∣to God, to cause thee to delight in him, and to make thy abode with him. Many Saints have no greater burthen in their Lives, then that their Hearts do not come clearely and fully up, con∣stantly to delight and rejoyce in God: that there is still an indi∣sposednesse of Spirit unto close walking with him. What is at the bottome of this distemper? Is it not their unskilfulnesse in, or

neglect of this Duty, even of holding Communion with the Fa∣ther in Love? So much as we see of the Love of God, so much shall we delight in him, and no more. Every other discovery of God without this, will but make the Soule fly from him. But if the heart be once much taken up with this, the Eminency of the Fathers Love, it cannot chuse but be overpowred, conque∣red and endeared unto him. This, if any thing, will worke up∣on us, to make our abode with him. If the Love of a Father will not make a child delight in him, what will? put then this to the venture; excercise your thoughts upon this very thing, the Eternall, Free, and Fruitfull Love of the Father, and see if your Hearts be not wrought upon to delight in him. I dare boldly say, believers will find it as thriving a course, as ever they pitched on in their lives. Sit downe a little at the Fountaine, and you will quickly have a farther discovery of the sweet∣nesse of the streames. You who have run from him, will not be able after a while, to keep at a distance for a moment.

Ob. But some may say! Alasse how shall I hold communion with [§. 13] the Father in Love? I know not at all whether be Loves me or no; and shall I venture to cast my selfe upon it? How if I should not be accepted? should I not rather perish for my presumption, then find sweetnesse in his Bosome? God seems to me, only as a consuming fire, and everlasting burn∣ings, so that I dread to look up unto him.

Ans. I know not what may be understood by knowing of the Love of God: though it be carried on by Spirituall sense, and Experience, yet it is received purely by believing. Our know∣ing of it, is our believing of it, as revealed. We have known and believed the Love that God hath to us, God is Love, 1 Joh. ch. 4. v. 16. This is the Assurance which at the very Entrance of walk∣ing with God thou maist have of this Love, He who is Truth hath said it: and what-ever thy Heart saies, or Sathan saies, unlesse thou wilt take it up on this account, thou doest thy en∣deavour to make him a lyar, who hath spoken it. 1 Joh. 5. 10.

Ob. 2. I can believe that God is Love to others, for he hath said he [§. 14] is Love: but that he will be so to me, I see no ground of perswasion: there is no cause, no Reason in the world, why he should turne one thought of love or kindnesse towards me: and therefore I dare not cast my selfe upon it, to hold communion with him in his speciall love.

Ans. He hath spoken it as particularly to thee, as to any one in

the world. And for cause of love, he hath as much, to fixe it on thee, as on any of the Children of men; that is none at all without himselfe. So that I shall make speedy work with this objection. Never any one from the foundation of the World, who believed such Love in the Father, and made returnes of Love to him againe, was deceived, neither shall ever any to the Worlds end be so, in so doing. Thou art then in this upon a most sure bottome: If thou believest and receivest the Father as Love, he will infallibly be so to thee, though others may fall under his severity. but,

Ob: 3. I cannot find my heart making Returnes of Love unto God. Could I find my Soule set upon him, I could then believe his Soule delighted [§. 15] in me.

Answ. This is the most preposterous course, that possibly thy thoughts can pitch upon, a most ready way to rob God of his glory. Herein is Love (saith the Holy Ghost) not that we lo∣ved God, but that he loved us first. 1 Joh. 4. 10, 19. Now, thou wouldest invert this Order, and say, herein is Love, not that God loved me, but that I love him first. This is to take the Glory of God from him: that whereas he loves us without a cause, that is in our selves, and we have all cause in the World to love him, thou wouldest have the contrary, viz, that something should be in thee, for which God should love thee, even thy love to him; and that thou shouldest love God, before thou knowest any thing lovely in him, viz. whether he love thee or no. This is a course of fleshes finding out, that will never bring Glory to God, nor peace to thy own Soule. Lay downe then thy Rea∣sonings; take up the Love of the Father upon a pure Act of be∣lieving, and that will open thy Soule to let it out unto the Lord in the Communion of Love.

To make yet some farther improvement of this Truth, so ope∣ned, and exhorted unto as before; it will discover unto us, the [§. 14] Eminency and Priviledge of the Saints of God. What low thoughts soever the Sons of men may have of them, it will appeare that they have meat to eate that the World knowesnot of: they have close communion and fellowship with the Father, They deale with him in the enterchange of love. Men are generally esteemed accord∣ing to the company they keep. It is an Honour to stand in the pre∣sence of Princes, though but as Servants. What Honour then

have all the Saints, to stand with boldnesse in the presence of the Father, and there to enjoy his Bosome love. What a bles∣sing did the Queen of Sheba pronounce on the Servants of Solo∣mon, who stood before him, and heard his Wisdome. How much more blessed then are they, who stand continually before the God of Solomon, hearing his Wisdome, enjoying his love? Whilest others have their fellowship with Sathan, and their own Lusts, making provision for them, and receiving perishing refresh∣ments from them, (whose end is destruction, whose God is their Belly, and whose Glory is in their shame, who mind earthly things;) they have this sweet Communion with the Father.

Moreover; what a safe and sweet retreat is here for the Saints, [§. 17] in all the Scornes, Reproaches, Scandalls, misrepresentations which they undergoe in the World. When s a Child is abused abroad in the streets by strangers, he runns with speed to the bosome of his Father; there he makes his complaint, and is comforted. In all the hard t censures, and tongue-persecutions which the Saints meet withall in the streets of the World, they may runne with their moanings unto their Father, and be comforted. As one whom his Mother comforteth, so will I comfort you, (saith the Lord) Isa: 66. v. 13. So that the Soule may say, if I have hatred in the World, I will goe where I am sure of Love: though all others are hard to me, yet my Father is tender, and full of compassion: I will goe to him, and satisfy my selfe in him: Here I am ac∣counted vile, frowned on, and rejected, but I have honour and Love with him, whose kindnesse is better then Life it selfe. There I shall have all things in the Fountaine, which others have but in the dropps: there is in my Fathers Love, every thing desirea∣ble: there is the sweetnesse of all mercies in the abstract it selfe, and that fully, and durably.

Evidently then, the Saints are the most mistaken men in the [§. 18] world. If they say, n come & have Fellowship with us; are not men ready to say; why, what are you? a sorry company of Seditious Factious Persons: be it known unto you, that we despise your Fellowship; when we intend to leave Fellowship with all honest men, and men of worth, then will we come to you. But alasse! how are men mistaken? truely, their Fellowship is with the Father: let men think of it as they please, they have close, spirituall, Heavenly Refreshings in the mutuall Communication of Love

with the Father himselfe; How they are generally misconceived, the Apostle declares 2 Cor. chap. 6. v. 8, 9, 10. As deceivers, and yet true, as unknown, yet well known, as dying and behold we live, as chastened, and not killed, as sorrowfull, yet always rejoysing, as poore yet making many rich, as having nothing, yet possessing all things: And as it is thus in Generall, so in no one thing more then this, that they are looked on as poore, low, despicable persons, when indeed they are the only great and noble Personages in the world. Con∣sider the Company they keep, it is with the Father, who so glorious? the Merchandise they trade in, it is Love, what so precious? doubtlesse they are the excellent on the Earth. Psal. 16. v. 3.

Further; this will discover a maine difference between [§. 19] the Saints and empty Professors. as to the Performance of Dutyes, and so the Enjoyment of outward Priviledges, fruitlesse Pro∣fessors, often walk hand in hand with them: but now come to their secret retirements, and what a difference is there? there the Saints hold Communion with God; Hypocryts for the most part, with the world and their own Lusts, with them they converse, and Communicate: they hearken what they will say to them, and make provision for them: when the Saints are sweetly wrapt up in the Bosome of their Fathers Love. It is of∣tentimes even almost impossible that Believers should in out∣ward appearance goe beyond them who have very rotten hearts: but this meat they have which others know not of? this Re∣freshment in the Banqueting house wherein others have noe share; in the multitude of their thoughts, the Comforts of God their Father refresh their Soules.

Now then (to draw towards a close of this Discourse) if [§. 20] these things be so, what manner of men ought we to be, in all manner of holy conversation? even our God is a consuming fire. What Communion is there between Light and Darknesse? Shall sinne and lust dwell in those thoughts which receive in, and carry out Love, from and unto the Father? Holinesse be∣cometh his presence for ever. An unclean Spirit cannot draw nigh unto him; an unholy Heart can make no abode with him. A lewd Person will not desire to hold fellowship with a Sober man: and will a man of vaine and foolish Imaginations, hold communion and dwell with the most holy God? There is not

any Consideration of this Love but is a powerfull motive unto Holinesse and leads thereunto. Ephraim says, what have I to doe any more with Idols, when in God he finds Salvation. Com∣munion with the Father is wholly inconsistent with loose wal∣king. If we say that we have followship with him, and walke in darkenesse, we lye, and doe not the truth, 1 Joh. 1. 6. He that saith I know him (I have Communion with him) and keepeth not his Commandements, is a liar and the truth is not in him, chap. 1. v. 4. The most specious, and glorious pretence made to an acquain∣tance with the Father, without holinesse and Obedience to his Cammandements, serves only to prove the pretenders to be lyars. The love of the world and of the Father, dwell not toge∣ther.

And if this be so, (to shut up all) how many that goe under the name of Christians come short of the Truth of it? How [§. 20] unacquainted are the Generaliy of Professors, with the Mystery of this Communion, and the fruits of it? Doe not many very evi∣dently hold Communion with their lusts and with the world, and yet would be thought to have a Portion and Inheritance among them that are Sanctifyed? They have neither new name nor white stone, and yet would be called the people of the most High. May it not be said of many of them, rather that God is not in all their thoughts, then that they have Com∣munion with him? The Lord open the Eyes of men that they may see and know that walking with God is a matter not of forme, but power. And so farre of peculiar Communion with Father, in the Instance of love which we have insisted on; He is also faithfull who hath called us to the fellowship of his Son Jesus Christ our Lord; of which in the next place.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 1 Cor. 4. 8, 9, 10, 11, 12, 13. Romans 8. 35, 36. Hebrews c. 10. v. 32, 33, 34. Christianos ad leones. Et puto nos deus Apostolos novissimos elegit veluti be∣stiarios Tert. de Pud. Act. 17. 18. Gal. 6. 12. Semper ca∣suris similes, nunquamque cadentes.
• 1 Joh. 1. 5. 2 Cor. 6. 14. Ephes. 5. 8. John 5. 16. Math. 22. 32. Ephes. 2. 1. 1 John 4. 8. Romans 8. 7.
• Magna homi∣nismiseria est com illo non esse, sine quo non potest esse. August. Ecles. 7. 29. Jerem. 13. 23. Acts 4. 12. Is. 33. 14, 15.
• John 1. 18. Heb. 10. 19, 20, 21.
• Unus verus{que} Mediator per Sacrificium pacis recon∣cilians nos Deo, unum cum illo ma∣nebat cui of∣ferebat, unum in se secit, pro quibus offerebat, unus Ipse fuit, qui offerebat & quod offerebat: August. de Trinit. 4.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1 John 3. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Eth. lib. 8. cap. 1.
• Quemadmo dum nobis arrhabonem spiritus reli∣quit, ita & a nobis arrha∣bonem car∣nis accepit & vexit in Coe∣lum, pignus totius summae illuc redi∣gendae. Tertul. Resur.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot. Eth. lib. 8. c. 7. Cicer. de nat. D. lib. 1.
• 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Eth. 8.
• Nostra quip∣pe & ipsius conjunctio, nec miscet personas, nec unit sub∣stantias, sed affectus consociat, & confaederat voluntates, Cyp. de Can. Dominic.
• Magna est e∣tiam illa communitas quae confici∣tur ex bene∣ficiis ultro∣citroque da∣tis acceptis{que} Cice. Off. 1••.
• Ecce dico a∣lium esse pa∣trem, & aliū, filiū, non di∣visione ali∣lium sed di∣stinctione: Tertul. adv. Prax. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. Naz.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. Cont. Cels. lib. 5.
• Hic tibi prae∣cipue sit pura∣mente colen∣dus.
• Isa. 9. 6. 1 Cor. 1. 30.
• Mat. 5. 16, 45. 6 1, 4, 68. 7. 21. 12. 50. Luk. 24. 49. Joh. 4. 23. 6. 45. 12. 26. 14. 6, 21, 23 15. 1. 16. 25, 27. 20. 17. Gal 1. 1, 3. Ephes. 2. 18. 5. 20. 1 Thes. 1. 1. Jam. 1. 17. 1 Pet. 1. 17- 1 Jo. 2. 13. &c.
• Rom 14, 10, 11 Phil. 2. 10.
• Jerem. 10. 11. 17. 5, 6. Gal. 4. 8.
• Vin. Evan. cap. 10.
• Psal. 2. 7. 12. Dan. 3. 25. Math. 3. 17. 17. 5. 22. 45. John 3. 36. 5. 19, 20, 21, 22, 23, 24, 25. 8. 6. 1 Cor. 1. 9. Gal. 1. 16. 4. 6. 1 John 2. 22. 23, 24. 5. 10 11, 12 Heb. 1. 6. Phil. 2. 10. John 5. 23.
• Isa. 56. 7. Rom. 10. 12, 13, 14.
• Acts 7. 51.
• Tametsi omnia unus idemque De∣us efficit, ut dicitur opera trinitatis ad extra sunt indivisa, di∣stinguuntur ramen personae discrimine in istis operibus: Math. 3. 16. Acts 3. 3. Gen. 19. 24. Gen. 1. 26. Math. 28. 19. 2 Cor 13. 13.
• Math. 11. 25. Joh. 1. 13. Jam. 1. 18.
• Math. 3. 17. cap. 17. 5. 2 Pet. 1. 17. Deut. 18. 15, 16, 17, 18, 19, 20, &c. Acts 3. 22. 23 Joh. 5. 25. Isa. 61. 1, 2, 3. Luk. 4, 18, 19
• Opera ad ex∣tra sunt indi∣visa.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:

  Greg. Nazian. iamb. Car. 3.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:

  Idem: orat. 24.

  See Thom. 22 q. 81. A. 3. q. 84. a. 1.

  Alexan: Ales: sum Theol. p. 3. q. 30. m. 1. a. 3.
• Deut. 33. 3. Jerem. 31. 3. John 3. 16. 5. 42. 14. 21. Rom. 5. 5. 8. 39. Ephes. 2. 4. 1 John 2. 15. 4. 10, 11. Heb. 12. 6.
• Multo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 loquitur quem si Deum diceret summopere atque adeo infinite nos amare, cum Deum dicit erga nos ipsam charitatem esse, cujus latissimum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 profest. Beza in loc.
• Quomodo igitur negat? negat secundum quid: hoc est, negat se ideo rogaturum patrem, ut patrem illis con∣ciliet, & ad illos amandos flectat: quasi non sit suapte sponte erga illos propensus. Voluit ergo Christus his verbis persuadere aposto∣lis, non solum se sed etiam ipsum patrem illos com∣plecti amore maximo. Et ita patrem eos amare, ac promptum habere animum illis gratificandi, & bene∣faciendi, ut nullius, neque ipsius filii opus habet tali intercessione qua solent placari, & flecti homines non admodum erga ali∣quem bene affecti &c. Zanc. de trib. Elo. lib. 4. cap. 9. Vid. Hilar de Trinit. lib. 6. p. 97. Ed. Eras.
• a

  Diligi a pa∣tre, recipi in amicitiam•• summi Dei; a Deo foveri, adeoque Deo esse in deliciis Bucerus. in loc
• b

  Te quod at tinet non su∣mus solliciti,—illud mo do desidera∣mus, ut pa∣trem nobis vel semel in∣tueri conce∣datur: Cart wright Har∣in Joh. 14. 8
• c

  Ephes. 2. 1••
• d

  Deut. 6. 4, 5, 6
• e

  Amor su∣pernedescen∣dens ad divi∣nam puleri∣tudinem om∣nia convocat Preclus lib: de Anima: & dam.
• f

  Unio sub∣stantialis est causa amoris sui ipsius, si∣militudinis, est causa a∣moris alteri∣us; sed unio realis quam amans quaerit de re amata, est Effectus a∣moris. Th. 12. q. 28. 1. 3.
• g

  Josh. 22 5. 23. 11. Nehem. 1. 5.
• h

  Psal: 18. 1. 31. 23. 97. 10. 116. 1. 1 Cor: 2. 9. Jam: 1. 12. Isa: 56. 6. Math. 22. 37. Rom. 8. 28.
• i

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. Arist: Eth: lib: 8. c▪ 7.
• k

  Effectus a∣moris quan∣do habetur amatum, est delectatio. Thom: 12. q. 25. a 2. 1. Amor est complacentia amantis in a∣mato. Amor est motus cor∣dis, delectan∣tis se in ali∣quo. August.
• Externum magis gaudii Gestum, quā internam a∣nimi laetiti∣am significat; cum velut tripudiis & volutationi∣onibus Gau∣dere se quis ostendit. Pagnin: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; laetitia ge∣stiit, animi∣laetitiam ge∣stu corporis expressit, exilivit gau∣dio. Calas.
• Externum magis gaudii Gestum, quā internam a∣nimi laetiti∣am significat; cum velut tripudiis & volutation i∣onibus Gau∣dere se quis ostendit. Pagnin: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; laetitia ge∣stiit, animi∣laetitiam ge∣stu corporis expressit, exilivit gau∣dio. Calas.
• a

  Fecistinos ad te domine & irrequie∣tum est Cor nostrum do∣nec veniat ad te. Aug.
• b

  Psal. 37. 7. Isa. 28. 12. Heb. 4. 9.
• Super vitas, quas vitas? Quas sibi ho∣mines eli∣gunt: alius elegit sibi∣vitam ne∣gociandi, alius vitam rusticandi; alius vitam faenerandi, a∣lius vitam militandi, alius illam alius illam, Diversae sunt vitae sed me∣lior est mise∣ricordia tua super vitas nostras. Aug: Onarrat. in Psal. 62.
• d

  Ex 28. 38. Revel 83 Joh. 14. 6. Heb. 10. 20, 21, 22.
• e

  John 3. 16. Rom. 5. 8. Ephes. 1. 3, 4. 1 Joh. 4. 9, 10. Heb. 12. 6. Revel. 3. 19.
• f

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eurip.
• g

  Amor Dei est infundens & creans bo∣nitatem in amatis. Th: p. p: q: 20. A: 2. C.
• h

  Amor Dei causat boni∣tatem in re∣bus, sed A∣mor noster causatur ab ea.
• i

  Dilectio quae est appetativae uirtutis actus, etiam in statum viae tendit in Deum primo & immediate: Th. 22. q. 27. a. 4.
• k

  Ezek. 16. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. &c. Rom. 9. 11, 12 Tit. 3. 3, 4, 5, 6 Deut. 7, 6, 7, 8 Mat. 11. 25, 26. Joh. 3, 16.
• m

  1 Sam. 15. 29 Isa. 46. 70. Jerem. 37. 3. Mal. 1. 6. Jam. 1. 17. 2 Tim. 2. 19.
• n

  Psal. 31 16. 67. 1. 119. 135. Psal. 13. 1. 27. 9. 30. 7. 88 14. Isa. 8. 1••••.
• o

  Mal. 3. 6.
• Psal. 39. 11. Heb. 12. 7, 8. Revel. 3. 19. Isa. 8. 17. Isa: 57. 17. Joh. 6. 3. Psal. 6. 6: Psal. 38. 3, 4, 5, &c.
• §. 28. g Revel. 2. 5, & 3 2. Ephes. 3. 16, 17, 18, 19.
• a

  1 Cor. 2. 12.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 John 1. 2.
• c

  § 3. Psal. 103. 9. Mic. 7. 18.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 optime in Dei filium quadrat pa∣tris delicias. Mercer in loc.
• d

  Rom. 9. 11, 12. Acts 15. 18. 2 Tim. 1. 9. 2 Tim. 2. 19. Prov. 8. 31. Jerem. 31. 3.
• e

  Mat. 11. 25, 26. Hoc tanto & tam ineffabi∣li bono, ne∣mo inventus est dignus▪ sordet natura sine gratia. Pros. de lib. Arb. ad Ruff.
• f

  Mal. 3. 6. Iam: 1. 17. Hos: 11. 9.
• g

  Rom. 9. 12. Omnia diligit Deus, quae fe∣cit & inter ea magis diligit creaturas ra∣tionales & de illis eas am∣plius quae sunt membra unigeniti sui. Et multo magis ipsum unigenitum: August.
• h

  Ephes: 2. 3.
• i

  Math: 11. 26, 27. 1 Cor: 1. 20.
• k

  1 Joh: 4. 16.
• l

  Cant. 7. 5.
• m

  Isa. 33. 15, 16.
• n

  Luk. 19. 12.
• o

  Gen. 3. 21.
• p

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 5. 12.
• q

  Jer. 3, 5, 31.
• r

  Isa. 40. 27, 28, 29. Isa: 49. 15, 16
• s

  Isa. 26. 20.
• t

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 11. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 10. 33.
• n

  Joh. 1. 3.
• Act: 17. 6. 28. 22.