A Christian Library (Vol. 11) (John Wesley)
《A Christian Library (Vol. 11)》(John Wesley)
TABLE OF CONTENTS
Works of John Owen, D.D., Part IWorks of John Owen, D.D., Part II
Works of John Owen, D.D., Part III
Extracts from the Works of Mr. John Smith
Extracts from the Works of Mr. John Smith: A Short Discourse on Atheism
Extracts from the Works of Mr. John Smith: Concerning the Nature and Existence of God
Extracts from the Works of Mr. John Smith: The Nature of Prophecy
Extracts from the Works of Mr. John Smith: Treating Legal Righteousness
Extracts from the Works of Mr. John Smith: Vanity of Pharisaic Righteousness, Part I
Extracts from the Works of Mr. John Smith: Vanity of Pharisaic Righteousness, Part II
Extracts from the Works of Mr. John Smith: Christian Conflicts and Conquests
Works of John Owen, D.D., Part I
OF
COMMUNION WITH GOD, &c.
PART 2:
CHAP. 1: Of the Fellowship which the Saints have with Jesus Christ.
OF that distinct communion which we have with the person of the Father, we have treated in the foregoing chapters; we now proceed to the consideration of that which we have with the Son, Jesus Christ our Lord. Now the fellowship we have with the second Person, is with him as Mediator. And herein I shall do these two things: 1. Declare that we have such fellowship with the Son of God. 2. Show wherein that fellowship or communion doth consist.1. For the first, I shall only produce some few places of Scripture, 1 Cor. 1: 9,” God is faithful, by whom we are called to the fellowship of his Son, Jesus Christ our Lord.” This is that whereto all the saints are called, even fellowship with Jesus Christ our Lord. We are called of God the Father, to communion with the Son as our Lord. Rev. 3: 20,” Behold I stand at the door and knock, if any man hear my voice, and open the door, 1 will come in to him and sup with him, and he with me.” Certainly this is fellowship; Christ will sup with behevers, he refreshes himself with his own graces in them. The Lord Christ is exceedingly delighted in tasting of the sweet fruits of the Spirit in the saints. Hence is that prayer of the spouse, that she may have something for his entertainment when he cometh to her, Cant. 4: 16,” Awake, 0 north-wind, and come, thou south, blow upon my garden, that the spices thereof may flow out; _let my beloved come into his garden, and eat his pleasant fruits.” The souls of the saints are the garden of Jesus Christ. A garden for delight. He rejoices in them, “ and he rejoices over them,” Zeph. 3: 17. And a garden for fruit, yea, pleasant fruit, so he describes it, Cant. 4: 12-14;” A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed; thy plants are an orchard of pomegranates with pleasant fruits, camphire with spikenard, spikenard and saffron, calamus and cinnamon, with all trees of frankincense, myrrh,, and aloes, with all chief fruits.” Whatever is sweet and delicious for taste, whatever savoury and odoriferous, what ever is useful and medicinal, is in this garden. There is
all manner of spiritual refreshments of all kinds whatever, in the souls of the saints, for the Lord Jesus. On this account is the spouse so earnest in the prayer men
tioned for an increase of these things, that her beloved may sup with her as he has promised.” Awake, O north-wind,” &c. Oh that the breathings and workings
of the Spirit of all grace might stir up all his gifts and graces in me, that the Lord Jesus, the beloved of my soul, may have meet and acceptable entertainment from me!
The whole book of the Canticles is taken up in the description of the communion that is between the Lord Christ and his saints, and therefore it is very needless to take from thence particular instances thereof. I shall only add that of Prov. 9: 1-5;” Wisdom has built her house, she has hewn out her seven pillars. She hath killed her beasts, she has mingled her wine, she has also furnished her table. She has sent forth her maidens, she cries upon the highest places of the city: whoso is simple, let him turn in hither; as for him that wants understanding, she says to him, Come, eat of my bread, and drink of the wine that I have mingled.” The Lord Christ, the eternal wisdom of the Father, and who of God is made unto us, wisdom, erects a spiritual house, wherein he makes provision for the entertainment of those guests whom he so freely invites. His church is the house which he has built on a perfect number of pillars, that it might have a stable foundation. His slain beasts, and mingled wine, wherewith his table is furnished, are those spiritual fat things of the gospel, which he hath prepared for those that come in -upon his invitation. Surely to eat of this bread, and drink of this wine, which he has so graciously prepared, is to hold fellowship with him; for in what way or things is there nearer communion than in such
I might farther evince this truth, by a consideration of all the relations wherein Christ and his saints stand, which necessarily require that there be a communion between them, if we suppose they are faithful in those relations.
2. It next follows, that we show wherein it is that behevers have this peculiar communion with him. Now this is in grace. This is every where ascribed to him by the way of eminency, John 1: 14,” He dwelt among us full of grace and truth:” grace in the truth and substance of it. All that went before was typical; in the truth and substance it cones only by Christ..” Grace and truth is by Jesus Christ,” ver. 17;” And of his fullness we receive, and grace for grace,” ver. 16; that is, we have communion with him in grace; we receive from him all manner of grace, and therein have fellowship with him. So likewise in that apostolical benediction, wherein, the communication of spiritual blessings from the' several persons, is so exactly distinguished; it is grace that is ascribed to our Lord Jesus Christ, 2 Cor. 13: 14,” The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all.” Yea, Paul is so delighted with this, that he makes it his motto, and the token whereby he would have his epistles known, 2Thess. 3: 17, 18.” The salutation of Paul with mine own hand, so I write; the grace of our Lord Jesus Christ be with you all.” Yea, he makes these two, ~~ Grace be with you,” and the” Lord Jesus be with you,” equivalent expressions; for whereas he affirmeth the one to be the token in all his epistles, yet sometimes he uses the one only, sometimes the other, and sometimes both together. This then is that which we are peculiarly to eye in the Lord Jesus, to receive it from him, even grace, gospel-grace, revealed in, or exhibited by the gospel.
Grace is a word of various acceptations. In its most eminent significations it may be referred to three heads 1. Grace of personal presence and comeliness. So we say, a graceful and comely person, either from himself or his ornaments. This in Christ is the subject of near one half of the book of Canticles; it is also mentioned Psal. xlv. 2,” Thou art fairer than the children of men; grace is poured into thy lips.” 2. Grace of free favor and acceptance. By this,” grace we are saved;” that is, the free favor and gracious acceptation of God in Christ. In this sense is it used in that frequent expression,” If I have found grace in thy sight; that is, If I be freely and favorably accepted before thee. 3., The fruits of the Spirit, sanctifying and renewing our natures,, enabling unto good, and preventing from evil. Thus the Lord tells Paul, his” grace was sufficient for him;” that is, the assistance against temptation. Let us begin with the first, and both show what it is, and how the saints hold immediate communion with him therein.
1. What it is. I speak of the graces of the person of Christ, as he is vested with the office of mediation, his spiritual eminency, comeliness, and beauty, as appointed by the Father unto this great work. Now in this respect the Scripture describes him as exceeding excellent, comely and desirable, far above comparison with the chiefest, choicest, created good, or any endearment imaginable. Psal. xlv. 2,” Thou art fairer than the children of men, grace is poured into thy lips.” He is, beyond comparison, more beautiful and gracious than any here below, Japhiapha. The word is doubled to increase its significance, and to exalt its subject beyond all comparison. CQ Thy fairness, 0 King Messiah,” says the Chaldee Paraphrast,” is more excellent than the sons of men.” Inward beauty and glory is here expressed by that of outward shape, form, and appearance; because that was so much esteemed in those who were to rule or govern, Isa. 4: 2. The prophet, terming him the” Branch of the Lord,” and” the Fruit of the earth,” affirms, that he shall be beautiful and glorious, excellent and comely; for in him dwells the fullness of the godhead bodily, Col. 2: 9.
Cantic. 5: 9, the spouse is inquired of as to this very thing, even concerning the personal excellencies of the Lord Christ her beloved.” What is thy beloved,” say the daughters of Jerusalem,” more than another beloved,, O thou fairest among women; what is thy beloved more than another beloved” And she returns this answer, ver. 10,” My beloved is white and ruddy, the chiefest among ten thousand.” And so proceeded to a particular description of his excellencies, to the end of the chapter, and concludes that” he is altogether lovely,” ver. 16. Particularly he is here affirmed to be white and ruddy, a due mixture of which colours composes the most beautiful complexion. He is white in the glory of his Deity, and ruddy in the preciousness of his humanity. He is white in the beauty of his innocency and holiness,. and ruddy in the blood of his oblation.” God made him to be sin for us, who knew no sin,” 2 Cor. 5: 21. He who was white, became ruddy for our sakes, pouring out his blood an oblation for sin. This also renders him graceful; by his whiteness he fulfilled the law, by his redness he satisfied justice.. His endearing excellency in the administration of his kingdom is hereby also expressed. He is white in love and mercy unto his own; red with justice and vengeance towards his enemies, Isai. lxiii. 3, Rev. xix. 13.
There are three things in general, wherein this personal excellency and grace of Christ--doth consist. 1. His fitness to save, from the grace of union, and the necessary. effects thereof. 2. His fullness to save, from the grace of communion, or the free consequences of the grace of union. 3. His excellency to endear, from his complete suitableness to all the wants of the souls of men.
1. His fitness to save from his grace of union. The uniting of the natures of God and man in one person, made him fit to be a Savior to the uttermost. He lays his hand upon God by partaking of his nature, and he lays his hand upon us by being partaker of our nature, and so becomes, a day's-man, or umpire between both. By this means, he fills up all the distance that was made by sin between God and us; and we who were” far off, are made nigh in him.” Upon this account it was that he had room enough in his breast to receive, and power enough in his spirit to bear all the wrath that was prepared for us.
Union is the conjunction of the two natures of God and man in one person; the necessary consequences whereof are-(l.) The subsistence of the human nature in the person of the Son of God. (2.) That communication of attributes in the person, whereby the properties of either nature are promiscuously spoken of the person of Christ, under what name soever, of God or man, he be spoken of, Acts 20: 28; 3: 21. (3.) The execution of his office of mediation in his single person in respect of both natures, wherein is to be considered the agent, Christ himself, God and man: he is the principle that
gives life and efficacy to the whole work. And then that which operates, which is both natures distinctly considered. As also the effectual working of each nature itself; and lastly, the effect produced, which ariseth from all, and relates to them all.
2. His fullness to save from the grace of communion, or the effects of his union, which are free, and consequences of it, and are all the furniture that he received from the Father by the union of the Spirit, for the work of our salvation.” He is able to save unto the uttermost them that come unto God by him,” Heb. 8: 26, having all fullness unto the end communicated unto him; for it pleased the Father that in him all fullness should dwell,” Col. 1: 19. And he received not the Spirit by measure, John 3: 34; and from this fullness he makes out a suitable supply unto all that are his;” grace for grace,” John 1: 16; had it been given him by measure, we had, exhausted it.
3. His Excellency to endear, from his complete suitableness to all the wants of the souls of men. There is no man whatever, that hath any want in reference to the things of God, but Christ will be unto him that which he wants. Is he dead Christ is life. Is he weak Christ is the power of God, and the wisdom of God. Has he the sense of guilt upon him Christ is complete righteousness,” The Lord our righteousness.” Many poor creatures are sensible of, their wants, but know not where their remedy hes. Indeed, whether it be life, or light, power, or joy, all is wrapped up in him.
This then, for the present, may suffice in general to be spoken of the personal grace of the Lord Christ. He hath a fitness to save, having pity, and ability, tenderness and power to carry on that work to the uttermost; and a fullness to save, of redemption and sanctification, of righteousness and the Spirit; and a suitableness to the wants of all our souls, whereby he becomes exceeding desirable, yea, altogether lovely. And as to this, in the first place, have the saints distinct fellowship with the Lord Christ.
You that are yet in the flower of your days, full of -health and strength, and with all the vigour of your spirits, pursue some one thing, some another, consider, I pray, what are all your beloveds to this beloved What have you gotten by them Let us see the peace, quietness, assurance of everlasting blessedness that they have given you. Their paths are crooked paths;. whoever goes in them shall not know peace. Behold here a fit object for your choicest affections; one in whom you may find rest to your souls; one in whom there is nothing that will grieve and trouble you to eternity. Behold, he stands at the door of your souls and knocks: Oh, reject him not, lest you seek him and find him not. Study him a little; you love him not, because you know him not. Why doth one of you spend his time in idleness and folly, and wasting of precious time Why doth another assemble himself with them that scoff at religion, and the things of God Merely because you know not our Lord Jesus Oh, when he shall reveal himself unto you, and tell you he is Jesus whom you have slighted and refused, how will it break your hearts, and make you mourn like a dove! And if you never come to know him, it had been better you had never been. Whilst it is called to-day, then, harden not your hearts.
The next thing that comes under consideration, is, the way whereby we hold communion with Christ, in respect of that personal grace. Now this the Scripture manifests to be by the way of a conjugal relation. He is married unto us, and we unto him; which spiritual relation is attended with suitable conjugal affections. And this gives us fellowship with him, as to his personal excellencies. This the spouse expresses, Cant. 2: 16,” My beloved is mine, and I am his.” He is mine, I possess him, I have interest in him, as my head, and my husband; and I am his, possessed of him, owned by him, given up unto him, and that as to my beloved in a conjugal relation. So Isa. liv. 5,” Thy Maker is your husband, the Lord of Hosts is his name, and thy Redeemer, the Holy
One of Israel, the God of the whole earth shall he be called.” This is given as the reason why the church shall not be ashamed in the midst of her troubles; she is married unto her Maker, and her Redeemer is her husband.
To this purpose we have his faithful engagement, Hos. 2: 19, 20; u I will (says he) betroth thee unto me for ever, yea, I will betroth thee unto me in righteousness, and in judgments, and in loving kindness, and in mercies, I will even betroth thee unto me in faithfulness.” And it is the main design of the ministry of the gospel to prevail with men to give up themselves to the Lord Christ, as he reveals his kindness in this engagement. Hence Paul tells the Corinthians, 2 Epist. chap. 11: ver. 2, that he had” espoused them unto one husband, that he might present them as a chaste virgin unto Christ.” For this he had prevailed upon them by the preaching of the gospel, that they should give up themselves as a virgin unto him who had betrothed them to himself, as an husband.