Owen, Of Communion With God, File 4
(... continued from File 3)
Chapter 3. Of the peculiar and distinct communion which
the saints have with the Father - Observations
for the clearing of the whole premised - Our
peculiar communion with the Father is in love
- 1 John 4: 7, 8; 2 Cor. 13: 14; John 16: 26,
27; Rom. 5: 5; John 3: 16, 14: 23; Tit. 3: 4,
opened to this purpose - What is required of
believers to hold communion with the Father in
love - His love received by faith - Returns of
love to him - God's love to us and ours to him
- Wherein they agree - Wherein they differ.
Having proved that there is such a distinct communion in
respect of Father, Son, and Spirit, as whereof we speak, it
remains that it be farther cleared up by an induction of
instances, to manifest what [it is], and wherein the saints
peculiarly hold this communion with the several persons
respectively: which also I shall do, after the premising some
observations, necessary to be previously considered, as was
promised, for the clearing of what has been spoken. And they
are these that follow: -
1. When I assign any thing as peculiar wherein we
distinctly hold communion with any person, I do not exclude
the other persons from communion with the soul 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
others secondarily, and by the way of consequence on that
foundation; for the person, as the person, of any one of them,
is not the prime object of divine worship, but as it is
identified with the nature or essence of God. Now, the works
that outwardly are of God (called " Trinitatis ad extra"),
which are commonly said to be common and undivided, are either
wholly so, and in all respects, as all works of common
providence; or else, being common in respect of their acts,
they are distinguished in respect of that principle, or next
and immediate rise in the manner of operation: so creation is
appropriated to the Father, redemption to the Son. In which
sense we speak of these things.
2. There is a concurrence of the acting and operations of
the whole Deity in that dispensation, wherein each person
concurs to the work of our salvation, unto every act of our
communion with each singular person. 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 yourselves: it is the gift of God," Eph. 2: 8.
It is the Father that revealeth the gospel, and Christ
therein, Matt. 11: 25. And it is purchased for us by the Son:
"Unto you it is given in the behalf of Christ, to believe on
him," Phil. 1: 29. In him are we "blessed with spiritual
blessings," Eph. 1: 3. He bestows on us, and increaseth faith
in us, Luke 17: 5. And it is wrought in us by the Spirit; he
administers that "exceeding greatness of his power," which he
exerciseth towards them who believe, "according to the working
of his mighty power, which he wrought in Christ, when he
raised him from the dead," Eph. i 19, 20; Rom. 8: 11.
3. When I assign any particular thing wherein we hold
communion with any person, I do not do it exclusively unto
other mediums of communion; but only by the way of inducing a
special and eminent instance for the proof and manifestation
of the former general assertion: otherwise there is no grace
or duty wherein we have not communion with God in the way
described. In every thing wherein we are made partakers of the
divine nature, there is a communication and receiving between
God and us; so near are we unto him in Christ.
4. By asserting this distinct communion, which merely
respects that order in the dispensation of grace which God is
pleased to hold out in the gospel, 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 what it is wherein peculiarly and eminently the saints
have communion with the Father; and this is love, - free,
undeserved, and eternal love. This the Father peculiarly fixes
upon the saints; this they are immediately to eye in him, to
receive of him, and to make such returns thereof as he is
delighted withal. This is the great discovery of the gospel:
for whereas the Father, as the fountain of the Deity, is not
known any other way but as full of wrath, anger, and
indignation against sin, nor can the sons of men have any
other thoughts of him (Rom. 1: 18; Isa. 33: 13,14; Hab. 1: 13;
Ps. 5: 4-6; Eph. 2: 3), - here he is now revealed peculiarly
as love, as full of it unto us; the manifestation whereof is
the peculiar work of the gospel, Tit. 3: 4.
1. 1 John 4: 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 verse 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 has proclaimed himself, Exod.
34: 6, 7, but also one that eminently and peculiarly
dispenseth himself unto us in free love." So the apostle sets
it forth in the following verses: "This is love," verse 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,
verse 10, "He loved us, and sent his Son to be the
propitiation for our sins." And that this is peculiarly to be
eyed in him, the holy Ghost plainly declares, in making it
antecedent to the sending of Christ, and all mercies and
benefits whatever by him received. This love, I say, in
itself, is antecedent to the purchase of Christ, although the
whole fruit thereof be made out alone thereby, Eph. 1: 4-6.
2. So in that distribution made by the apostle in his
solemn parting benediction, 2 Cor. 13: 14, "The grace of the
Lord Jesus Christ, THE LOVE OF GOD, and the fellowship of the
Holy Ghost, be with you all." Ascribing sundry things unto the
distinct persons, it is love that he peculiarly assigns 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 16: 26, 27, saith our Saviour, "I say not unto
you, that I will pray the Father for you; for the Father
himself loveth you." But how is this, that our Saviour saith,
"I say not that I will pray the Father for you," when he saith
plainly, chap. 14: 16, "I will pray the Father for you?" The
disciples, with all the gracious words, comfortable and
faithful promises of their Master, with most heavenly
discoveries of his heart unto them, were even fully convinced
of his dear and tender affections towards them; as also of his
continued care and kindness, 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 procuring the Father's love
for you; but know that this is his peculiar respect towards
you, and which you are in him: 'He himself loves you.' It is
true, indeed (and 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
itself, free love, eternal love, there is no need of any
intercession for that: for eminently the Father himself loves
you. Resolve of that, that you may hold communion with him in
it, and be no more troubled about it. Yea, as your great
trouble is about the Father's love, so you can no way more
trouble or burden him, than by your unkindness in not
believing of it." So it must needs be where sincere love is
questioned.
4. The apostle teaches the same, Rom. 5: 5, "The love of
God is shed abroad in our hearts by the Holy Ghost, which is
given unto us." God, whose love this is, is plainly
distinguished from the Holy Ghost, who sheds abroad that love
of his; and, verse 8, he is also distinguished from the Son,
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 ascribes to him? Even love;
which also, verse 8, he commendeth to us, - sets it forth in
such a signal and eminent expression, that we may take notice
of it, and close with him in it. To carry this business to its
height, there is not only most frequent peculiar mention of
the love of God, where the Father is eminently intended, and
of the love of the Father expressly, 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, verse 16, must do it as he is love."
5. Nay, whereas there is a twofold divine love,
beneplaciti 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 3: 16, "God so loved the world, that he gave,"
etc.; that is, with the love of his purpose and good pleasure,
his determinate 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; Eph. 1: 4, 5; 2 These 2: 13, 14; 1
John 4: 8, 9.
(2.) John 14: 23, there is mention of that other kind of
love whereof we speak. "If a 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 Son, "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
has a peculiar prerogative: " My Father will love him."
6. Yea, and as this love is peculiarly to be eyed in him,
so it is to be looked on as the fountain of all following
gracious dispensations. Christians walk oftentimes with
exceedingly troubled hearts, concerning the thoughts of the
Father towards them. They are well persuaded 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?
"Show us the Father, and it sufficeth us," John 14: 8. Now,
this ought to be so far away, that his love ought to be looked
on as the fountain from whence all other sweetnesses flow.
Thus the apostle sets it out, Tit. 3: 4, "After that the
kindness and love of God our Saviour toward man appeared." It
is of the Father of whom he speaks; for, verse 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 alteration and
translation of the saints does turn; for, saith he, verse 3,
"We ourselves also were sometimes foolish, disobedient,
deceived, serving divers lusts and pleasures, living in malice
and envy, hateful, 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
ways there described. For when the kindness 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 has a loving and tender nature in the world, and does act
suitably whereunto, which God has not compared himself unto.
Separate all weakness and imperfection which is in them, yet
great impressions of love must abide. He is as a father, a
mother, a shepherd, a hen over chickens, and the like, Ps.
103: 13; Isa. 63: 16; Matt. 6: 6; Isa. 66: 13; Ps. 23: l; Isa.
40: 11; Matt. 23: 37.
I shall not need to add any more proofs. This is that
which is demonstrated: - There is love in the person of the
Father peculiarly held out unto the saints, as wherein he will
and does hold communion with them.
Now, to complete communion with the Father in love, two
things are required of believers: - (1.) That they receive it
of him. (2.) That they make suitable returns unto him.
(1.) That they do receive it. Communion consists in giving
and receiving. Until 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 has so fully, so eminently revealed his love, that it
may be received by faith. "Ye believe in God," John 14: l;
that is, the Father. And what is to be believe in him? His
love; for he is "love," 1 John 4: 8.
It is true, there is not an immediate acting of faith upon
the Father, but by the Son. "He is the way, the truth, and the
life: no man comes unto the Father but by him," Joh 14: 6. He
is the merciful high priest over the house of God, by whom we
have access to the throne of grace: by him is our manuduction
unto the Father; by him we believe in God, l Pet. 1: 21. But
this is that I say, - When by and through Christ we have an
access unto the Father, we then behold his glory also, and see
his love that he peculiarly bears 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 beams, yet we may by beams see the
sun, which is the fountain of it. Though all our refreshment
actually lie in the streams, yet by them we are led up unto
the fountain. Jesus Christ, in respect of the love of the
Father, is but the beam, the stream; wherein though actually
all our light, our refreshment lies, yet by him we are led to
the fountain, the sun of eternal love itself. Would believers
exercise themselves herein, they would find it a matter of no
small spiritual improvement in their walking with God.
This is that which is aimed at. Many dark 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 souls in the love of the Father; they live below it, in
the troublesome region of hopes and fears, storms and clouds.
A11 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 benign, kind, tender, loving, and unchangeable
therein; and that peculiarly as the Father, as the great
fountain and spring of all gracious communications and fruits
of love. This is that which Christ came to reveal, - 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 effectually leads us to by himself, as he is the only
way of going to God as a Father, John 14: 5, 6; that is, as
love: and by doing so, gives us the rest which he promiseth;
for the love of the Father is the only rest of the soul. It is
true, as was said, we do not this formally in the first
instant of believing. We believe in God through Christ, 1 Pet.
1: 21; faith seeks out rest for the soul. This is presented to
it by Christ, the mediator, as the only procuring cause. Here
it abides not, but by Christ it has an access to the Father,
Eph. 2: 18, - into his love; finds out that he is love, as
having a design, a purpose 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 soul being thus, by faith through Christ, and by him,
brought into the bosom of God, into a comfortable persuasion
and spiritual perception and sense of his love, there reposes
and rests itself. And this is the first thing the saints do,
in their communion with the Father; of the due improvement
whereof, more afterward.
(2.) For that suitable return which is required, this also
(in a main part of it, beyond which I shall not now extend it)
consisteth in love. God loves, that he may be beloved. When he
comes to command the return of his received love, to complete
communion with him, he says, "My son, give me thine heart,"
Prov. 23: 26, - thy affections, thy love. "Thou shalt love the
Lord thy God with all thy heart, and with all thy soul, and
with all thy strength, and with all thy mind," Luke 10: 27;
this is the return that he demandeth. When the soul sees God,
in his dispensation of love, to be love, to be infinitely
lovely and loving, rests upon and delights in him as such,
then has it communion with him in love. This is love, that God
loves us first, and then we love him again. I shall not now go
forth into a description of divine love. Generally, love is an
affection of union and nearness, with complacency therein. So
long as the Father is looked on under any other apprehension,
but only as acting love upon the soul, it breeds in the soul a
dread and aversation. 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 soul, thine raises it to love
again. 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 business stated by the apostle, Eph. 1:
4, "According as he has 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 eternal love of God aims at
in us, and works us up unto. It is true, our universal
obedience falls within the compass of our communion with God;
but that is with him as God, our blessed sovereign, lawgiver,
and rewarder: as he is the Father, our Father in Christ, as
revealed unto us to be love, above and contrary to all the
expectations of the natural man; so it is in love that we have
this intercourse with him. Nor do I intend only that love
which is as the life and form of all moral obedience; but a
peculiar delight and acquiescing in the Father, revealed
effectually as love unto the soul.
That this communion with the Father in love may be made
the more clear and evident, I shall show two things: - [1.]
Wherein this love of God unto us and our love to him do agree,
as to some manner of analogy and likeness. [2.] Wherein they
differ; which will farther discover the nature of each of
them.
[1.] They agree in two things: -
1st. That they' are each a love of rest and complacency.
(1st.) The love of God is so. Zeph. 3: 17, "The LORD thy
God in the midst of thee is mighty; he will save, he will
rejoice 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, - REST and DELIGHT. The words
are, "yacharish be'ahavato" - "He shall be silent because of
his love." To rest with contentment is expressed by being
silent; that is, without repining, without complaint. This God
does upon the account of his own love, so full, so every way
complete and absolute, that it will not allow him to complain
of any thing in them whom he loves, but he 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 soul where it is once fixed, for
ever. And COMPLACENCY or DELIGHT: "He rejoiceth with singing;"
as one that is fully satisfied in that object he has fixed his
love on. Here are two words used to express the delight and
joy that God has in his love, - "yasis" and "yagil". The first
denotes the inward affection of the mind, joy of heart; and to
set out the intenseness hereof, it is said he shall do it
"besimchah", - in gladness, or with joy. To have joy of heart
in gladness, is the highest expression of delight in love. The
latter word denotes not the inward affection, but the outwards
demonstration of it: "agalliain" seems to be formed of it. It
is to exult in outward demonstration of internal delight and
joy; - " Tripudiare," to leap, as men overcome with some
joyful surprisal. And therefore God is said to do this
"berinnah" - with a joyful sound, or singing. To rejoice with
gladness of heart, to exult with singing and praise, argues
the greatest delight and complacency possible. When he would
express the contrary of this love, he says "ouk eudokese", -
"he was not well pleased," 1 Cor. 10: 5; he fixed not his
delight nor rest on them. And, "If any man draw back, the
Lord's soul has no pleasure in him," Heb. 10: 38; Jer. 22: 28;
Hos. 8: 8; Mal. 1: 10. He takes pleasure in those that abide
with him. He sings to his church, "A vineyard of red wine: I
the LORD do keep it," Isa. 27: 2, 3; Ps. 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 ("'ahav" is so to love),
and that which denotes a love of rest and acquiescence (which
is, "'avah"); and both are applied to God. He wills good to
us, that he may rest in that will. Some say, "agapain", "to
love," is from "agan potestai", perfectly to acquiesce in the
thing loved. And when God calls his Son "agapeton", "beloved,"
Matt. 3: 17, he adds, as an exposition of it, "en hoi
eudokesa", "in whom I rest well pleased."
(2dly.) The return that the saints make unto him, to
complete communion with him herein, holds some analogy with
his love in this; for it is a love also of rest and delight.
"Return unto thy rest, my soul," says David, Ps. 116: 7. He
makes God his rest; that is, he in whom his soul does rest,
without seeking farther for a more suitable and desirable
object. "Whom have I," saith he, "in heaven but thee and there
is none upon earth that I desire beside thee," Ps. 73:25. Thus
the soul gathers itself from all its wanderings, from all
other beloveds, to rest in God alone, - to satiate and content
itself in him; choosing the Father for his present and eternal
rest. And this also with delight. "Thy loving-kindness," saith
the psalmist, "is better than life; therefore will I praise
thee," Ps. 63: 3. "Than life," "michayim", - before lives. I
will not deny but life in a single consideration sometimes is
so expressed, but always emphatically; so that the whole life,
with all the concernments of it, which may render it
considerable, are thereby intended. Austin, on this place,
reading it "super vitas," extends it to the several courses of
life that men engage themselves in. Life, in the whole
continuance of it, with all its advantages whatever, is at
least intended. Supposing himself in the jaws of death,
rolling into the grave through innumerable troubles, yet he
found more sweetness in God than in a long life, under its
best and most noble considerations, attended with all
enjoyments that make it pleasant and comfortable. From both
these is that of the church, in Hos. 14: 3, "Asshur shall not
save us; we will not ride upon horses: neither will we say any
more to the work of our hands, Ye are our gods: for in thee
the fatherless findeth mercy". They reject the most goodly
appearances of rest and contentment, to make up all in God, on
whom they cast themselves, as otherwise helpless orphans.
2dly. The mutual love of God and the saints agrees in
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
return of love unto him but through Christ. He is the treasury
wherein the Father disposeth all the riches of his grace,
taken from the bottomless mine of his eternal love; and he is
the priest into whose hand we put all the offerings that we
return unto the Father. Thence he is first, and by way of
eminency, said to love the Son; not only as his eternal Son, -
as he was the delight of his soul before the foundation of the
world, Prov. 8: 30, - but also as our mediator, and the means
of conveying his love to us, Matt. 3: 17; John 3: 35, 5: 20,
10: 17, 15: 9, 17: 24. And we are said through him to believe
in and to have access to God.
(1st.) The Father loves us, and "chose us before the
foundation of the world;" but in the pursuit of that love, he
"blesseth us with all spiritual blessings in heavenly places
in Christ," Eph. 1: 3, 4. From his love, he sheds or pours out
the Holy Spirit richly upon us, through Jesus Christ our
Saviour, Tit. 3: 6. In the pouring out of his love, there is
not one drop falls besides the Lord Christ. The holy anointing
oil was all poured on the head of Aaron, Ps. 133: 2; and
thence went down to the skirts of his clothing. Love is first
poured out on Christ; and from him it drops as the dew of
Herman upon the souls of his saints. The Father will have him
to have "in all things the pre- eminence," Col. 1: 18; "it
pleased him that in him all fulness should dwell," verse 19;
that "of his fulness we might receive, and grace for grace,"
John 1: 16. Though the love of the Father's purpose and good
pleasure have its rise and foundation in his mere grace and
will, yet the design 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, do, see an infinite ocean of love unto them in the
bosom of the Father, yet they are not to look for one drop
from him but what comes through Christ. He is the only means
of communications. Love in the Father is like honey in the
flower; - it must be in the comb before it be for our use.
Christ must extract and prepare this honey for us. He draws
this water from the fountain through union and dispensation of
fulness; - we by faith, from the wells of salvation that are
in him. This was in part before discovered.
(2dly.) Our returns 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 bears the
iniquity of our offerings, and he adds 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 go unto God; through him
passeth all our desire, our delight, our complacency, our
obedience. Of which more afterward.
Now, in these two things there is some resemblance between
that mutual love of the Father and the saints wherein they
hold communion.
[2.] There are sundry things wherein they differ: -
1st. The love of God is a love of bounty; our love unto
him is a love of duty.
(1st.) The love of the Father is a love of bounty, - a
descending love; such a love as carries him out to do good
things to us, great things for us. His love lies at the bottom
of all dispensations towards us; and we scarce anywhere find
any mention of it, but it is held out as the cause and
fountain of some free gift flowing from it. He loves us, and
sends his Son to die for us; - he loves us, and blesseth us
with all spiritual blessings. Loving is choosing, Rom. 9: 11,
12. He loves us and chastiseth us. [It is] a love like that of
the heavens to the earth, when, being full of rain, they pour
forth showers to make it fruitful; as the sea communicates its
waters to the rivers by the way of bounty, out of its own
fulness, - they return unto it only what they receive from it.
It is the love of a spring, of a fountain, - always
communicating; - a love from whence proceeds every thing that
is lovely in its object. It infuseth into, and creates
goodness in, the persons beloved. And this answers the
description of love given by the philosopher. "To love," saith
he, "esti boulestai tini ha oietai agata, kai kata dunamin
praktikon einai touton." He that loves works out good to them
he loveth, as he is able. God's power and will are
commensurate; - what he willeth he worketh.
(2dly.) Our love unto God is a love of duty, the love of a
child. His love descends upon us in bounty and fruitfulness;
our love ascends unto him in duty and thankfulness. He adds to
us by his love; we nothing to him by ours. Our goodness
extends not unto him. Though our love be fixed on him
immediately, yet no fruit of our love reacheth him
immediately; though he requires our love, he is not benefited
by it, Job 35: 5-8, 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 do we hold communion with
the Father in his love. Hence God calls that love which is due
to him as a father, "honour," Mal. 1: 6, "If I be a father,
where is mine honour?" It is a deserved act of duty.
2dly. They differ in this: - The love of the Father unto
us is an antecedent love; our love unto him is a consequent
love.
(1st.) The love of the Father unto us is an antecedent
love, and that in two respects: -
[1st.] 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 knows not the father, much less loves him. Yea,
we are by nature "Teostugeis", Rom. 1: 30, - haters of God. He
is in his own nature "filantropos", - a lover of men; and
surely all mutual love between him and us must begin on his
hand.
[2dly.] In respect of all other causes of love whatever.
It goes not only before our love, but also any thing in us
that is lovely. Rom. 5: 8, "God commendeth his love towards
us, in that whilst 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 unloveliness and
undesirableness 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
Father's love unto us, by a most signal testimony. Not only
when we have done no good, but when we are in our blood, does
he love us; - not because we are better than others, but
because himself is infinitely good. His kindness appears when
we are foolish and disobedient. Hence he is said to "love the
world;" that is, those who have nothing but what is in and of
the world, whose whole [portion] lies in evil.
(2dly.) Our love is consequential in both these regards: -
[1st.] In respect of the love of God. Never did creature
turn his affections towards God, if the heart of God were not
first set upon him.
[2dly.] In respect of sufficient causes of love. God must
be revealed unto us as lovely and desirable, as a fit and
suitable object unto the soul to set up its rest upon, before
we can bear any love unto him. The saints (in this sense) do
not love God for nothing, but for that excellency, loveliness,
and desirableness that is in him. As the psalmist says, in one
particular, Ps. 116: 1, "I love the LORD, BECAUSE!" so may we
in general; we love the Lord, BECAUSE! Or, as David in another
case, "What have I now done? is there not a cause?" If any man
inquire about our love to God, we may say, "What have we now
done? is there not a cause?"
3dly. They differ in this also: - The love of God is like
himself, - equal, constant, not capable of augmentation or
diminution; our love is like ourselves, - unequal, increasing,
waning, growing, declining. His, like the sun, always the same
in its light, though a cloud may sometimes interpose; ours, as
the moon, has its enlargements and straitenings.
(1st.) The love of the Father is equal, etc.; whom he
loves, he loves unto the end, and he loves them always alike.
"The Strength of Israel is not a man, that he should repent."
On whom he fixes his love, it is immutable; it does not grow
to eternity, it is not diminished at any time. It is an
eternal love, that had no beginning, that shall have no
ending; that cannot be heightened by any act of ours, that
cannot be lessened by any thing in us. I say, in itself it is
thus; otherwise, in a twofold regard, it may admit of change:
-
[1st.] In respect of its fruits. It is, as I said, a
fruitful love, a love of bounty. In reference unto those
fruits, it may sometimes be greater, sometimes less; its
communications are various. Who among the saints finds it not
[so]? What life, what light, what strength, sometimes! and
again, how dead, how dark, how weak! as God is pleased to let
out or to restrain the fruits of his love. All the graces of
the Spirit in us, all sanctified enjoyments whatever, are
fruits of his love. How variously these are dispensed, how
differently at sundry seasons to the same persons, experience
will abundantly testify.
[2dly.] In respect of its discoveries and manifestations.
He "sheds abroad his love in our hearts by the Holy Ghost,"
Rom. 5: 5, - gives us a sense of it, manifests it unto us.
Now, this is various and changeable, sometimes more, sometimes
less; now he shines, anon hides his face, as it may be for our
profit. Our Father will not always chide, lest we be cast
down; he does not always smile, lest we be full and neglect
him: but yet, still his love in itself is the same. When for a
little moment he hides his face, yet he gathers us with
everlasting kindness.
Objection. But you will say, "This comes nigh to that
blasphemy, that God loves his people in their sinning as well
as in their strictest obedience; and, if so, who will care to
serve him more, or to walk with him unto well-pleasing?"
Answer. There are few truths of Christ which, from some or
other, have not received like entertainment with this. Terms
and appellations are at the will of every imposer; things are
not at all varied by them. The love of God in itself is the
eternal purpose and act of his will. This is no more
changeable than God himself: if it were, no flesh could be
saved; but its changeth not, and we are not consumed. What
then? loves he his people in their sinning? Yes; his people, -
not their sinning. Alters he not his love towards them? Not
the purpose of his will, but the dispensations of his grace.
He rebukes them, he chastens them, he hides his face from
them, he smites them, he fills them with a sense of [his]
indignation; but woe, woe would it be to us, should he change
in his love, or take away his kindness from us! Those very
things which seem to be demonstrations of the change of his
affections towards his, do as clearly proceed from love as
those which seem to be the most genuine issues thereof. "But
will not this encourage to sin?" He never tasted of the love
of God that can serious]y make this objection. The doctrine of
grace may be turned into wantonness; the principle cannot. I
shall not wrong the saints by giving another answer to this
objection: Detestation of sin in any may well consist with the
acceptation of their persons, and their designation to life
eternal.
But now our love to God is ebbing and flowing, waning and
increasing. We lose our first love, and we grow again in love;
- scarce a day at a stand. What poor creatures are we! How
unlike the Lord and his love! "Unstable as water, we cannot
excel." Now it is, "Though all men forsake 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 liars, I shall
perish." When ever was the time, where ever was the place,
that our love was one day equal towards God?
And thus, these agreements and discrepancies do farther
describe that mutual love of the Father and the saints,
wherein they hold communion. Other instances as to the person
of the Father I shall not give, but endeavour to make some
improvement of this in the next chapter.
Owen, Of Communion With God
(continued in File 5...)
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