Of Communion with God, Part 3 · Chapter 8
CHAP. VIII. Particular Directions for Communion with the Holy Ghost.
BEfore I name Particular Directions for our Communion with the Holy Ghost, I must premise some Cautions, as §. 1 farre as the directions to be given concern his worship.
First, The Divine Nature is the Reason, and cause of all worship; so that it is impossible to worship any one person, and not worship the whole Trinity. It is (and that not without ground) denyed by the Schoolemen, that the formall Reason and object of divine worship, is in the persons precisely considered; that is under the formally constitutive Reason of their personality, which is their Relation to each other: But this belongs to the Divine Nature, and Essence, and to their distinct persons as they are identified with the Essence it selfe. Hence is that way of praying to the Trinity, by the repetition of the same Petition, to the severall persons (as in the Letany) groundlesse, if not impious. It supposeth that one person is worshipped, and not another, when each person is worshipped as God, and each person is so. As though we first should desire one thing of the Father, and be heard and granted by him, then aske the same thing of the Son, and so of the Holy Ghost; And so act as to the same thing three distinct acts of worship, and expect to be heard, and have the same thing granted three times distinctly, when all the workes of the Trinity ad extra, are indivisible.
The proper, and peculiar object of divine worship, and invocation, is the Essence of God in its infinite Excellency, dignity, Majesty, and its causality as the first soveraigne cause of all things: Now this is common to all the three Persons, and is proper to each of them; not formally, as a Person, but as God blessed for ever. All adoration respects that which is common to all: so that in each Act of Adoration and worship, all are adored, and worshipped. The Creatures worship their Creator; and a man him in whose image he was created, viz. him from whom descendeth every good and perfect gift; all this describing God, as God. Hence,
Secondly, when we begin our Prayers to God the Father, and §. 2 end them in the name of Jesus Christ: yet the Sonne is no lesse invocated, and worshipped in the beginning then the Father, though he be peculiarly mentioned as mediator in the close; not as Sonne to himselfe, but as Mediator to the whole Trinity, or God in Trinity. But in the invocation of God the Father, we invocate every Person, because we Invocate the Father as God, every Person being so.
Thirdly. In that heavenly Directory which we have, Eph. 2. §. 3 18. this whole businesse is declared: our accesse in our worship is said to be to the Father; and this through Christ, or his mediation by the Spirit, or his assistance. Here is a distinction of the Persons, as to their operations; but not at all as to their being the object of our Worship. For the Sonne, and the Holy Ghost are no lesse worshipped, in our accesse to God, then the Father himselfe. Only the Grace of the Father, which we obtain by the mediation of the Sonne, and the assistance of the spirit, is that which we draw nigh to God for. So that when by the distinct dispensation of the Trinity, and every Person, we are lead to worship; that is, to act Faith on, or invocate any Person, we doe herein worship the whole Trinity, and every Person, by what name soever, of Father, Sonne, or Holy Ghost, we invocate him. So that this is to be observed in this whole matter; That when any work of the Holy Ghost (or any other Person) which is appropriated to him (we never exclude the concurrence of other Persons) draws us to the worship of him; yet he is not worshipped exclusively, but the whole Godhead is worshipped.
Fourthly. These Cautions being premised, I say, that we §. 4 are distinctly to worship the Holy Ghost. As it is in the case of Faith, in respect of the Father and the Sonne, Joh. 14 1. Believe in God, believe also in me. This extends it selfe no lesse to the Holy Ghost. Christ called the Disciples for the acting of Faith on him, he being upon the accomplishment of the great worke of his Mediation: and the Holy Ghost now carrying on the work of his delegation requireth the same. And to the same purpose are their distinct operations mentioned. My Father worketh hitherto, and I worke. Now as the formall Reason of the worship of the Sonne, is not his mediation, but his being God, his mediation being a powerfull motive thereto; so the formall Reason of our worshipping the Holy Ghost, is not his being our comforter, but his being God, yet his being our comforter is a powerfull motive thereunto.
This is the summe of the first Direction. The Grace, actings, Love, effects of the Holy Ghost, as he is our Comforter, ought to §. 5 stir us up, and provoke us to Love, worship, believe in, and invocate him: though all this being directed to him as God, is no lesse directed on that account, to the other Persons, then to him; only by the fruits of his Love towards us, are we stirred up unto it.
These things being presupposed; let the Saints learne to act §. 6 faith distinctly on the Holy Ghost, as the immediate efficient cause of all the good things mentioned. Faith I say to believe in him; and Faith in all things to believe him, and to yeeld obedience to him. Faith, not imagination. The distinction of the Persons in the Trinity, is not to be fancyed but believed. So then, the Scripture so fully, frequently, clearly, distinctly ascribing the things we have been speaking of, to the immediate efficiency of the Holy Ghost, Faith closeth with him, in the truth revealed, and peculiarly regards him, worships, him serves him, waits for him, prayeth to him, prayseth him; All these things, I say, the Saints doe in Faith; The person of the Holy Ghost, revealing its selfe in these operations and effects, is the peculiar object of our Worship. Therefore when he ought to be peculiarly honoured, and is not, he is peculiarly sinned against. Acts 5. 2 Ananias is said to lye to the Holy Ghost: not to God, which being taken essentially, would denote the whole Trinity; but peculiarly to the Holy Ghost. Him he was to have honoured peculiarly, in that especiall gift of his, which he made profession of: not doing it, he sinned peculiarly against him: But this must be a little farther branched into particulars.
Let us then say weight on every Effect of the Holy Ghost, in any of the Particulars before mentioned, on this account, that §. 7 they are acts of his Love, and power towards us. This faith will doe that takes notice of his kindnesie in all things. Frequently he performes, in sundry particulars, the office of a Comforter towards us, and we are not throughly comforted; we take no notice at all of what he doth. Then is he grieved. Of those who doe receive and own the Consolation he tenders, and administers; how few are there that consider him as the comforter, and rejoyce in him as they ought. Upon every work of consolation that the Believer receives, this ought his Faith to resolve upon. This is from the Holy Ghost. He is the comforter, the God of all Consolation. I know there is no joy, peace, hope, nor comfort but what he workes, gives and bestowes; and that he might give me this Consolation, he hath willingly condescended to this office of a Comforter, his Love was in it, and on that account doth he continue it. Also he is sent by the Father and Sonne for that end and purpose. By this meanes come I to be partaker of my joy; it is in the Holy Ghost; of consolation, he is the comforter. What price now shall I set upon his Love. How shall I value the mercy, that I have received?
This I say, is applicable to every particular effect of the Holy Ghost towards us; & herein have we communion and fellowship with §. 8 him, as was in part discovered in our handling the particulars. Doth he shed abroad the Love of God in our hearts? doth he witnesse: unto our Adoption? the soule considers his presence, ponders his Love, his condescension, goodnesse, and kindnesse, is filled with reverence of him, and care not to grieve him, and labours to preserve his Temple, his Habitation pure and holy.
Againe, our communion with him causeth in us Returning praise, and thanks, and honour, and glory, and blessing to him, §. 9 on the account of the mercies and priviledges which we receive from him, which are many: Herein consists our next direction. So do we with the Sonne of God on the account of our Redemption. To him that loved us, and washed us with his own blood, to him be praise and glory, Rev. 1. 6, 4, 14. And are not the like praises and blessings due to him, by whom the work of Redemption is made effectuall to us? who with no lesse infinite love undertook our consolation, then the Sonne our Redemption? when we feele our hearts warmed with joy, supported in peace, established in our obedience, let us ascribe to him the praise that is due to him; blesse his name, and rejoyce in him.
And this glorifying of the Holy Ghost in thanksgivings, on §. 10 a spirituall sense of his consolations, is no small part of our communion with him. Considering his free ingagement in this work, his coming forth from the Father to this purpose, his mission by the Son, and condescension therein, his Love and kindnesse, the soule of a believer, is powred out in thankfull praises to him, and is sweetly affected with the duty. There is no duty that leaves a more heavenly savour in the soule then this doth.
Also in our prayers to him, for the carrying on the work of our consolation, which he hath undertaken ly's our communion §. 11 with him. John praies for Grace and peace from the seven spirits that are before the Throne; or the Holy Ghost, whose operations are perfect and compleat. This part of his worship is expresly mentioned frequently in Scripture, and all others do necessarily attend it. Let the Saints consider, what need they stand in of these effects of the Holy Ghost before mentioned, with many such others, as might be insisted on. Weigh all the priviledges, which we are made partakers of. Remember that he distributes them as he will; that he hath the Soveraigne disposall of them, and they will be prepared for this duty.
How and in what sense it is to be performed, hath been already declared: what is the formall reason of this worship, and §. 12 ultimate object of it, I have also manifested. In the duty it selfe is put forth no small part of the life, Efficacy, and vigor of Faith: and we come short of that enlargednesse of spirit in dealing with God, and are straightned from walking in the breadth of his waies, which we are called unto, if we learne not our selves to meet him with his worship in every way, he is pleased to communicate himselfe unto us. In these things he does so, in the person of the Holy Ghost; In that person do we meet him, his Love, Grace, and Authority, by our prayers and supplications.
Again, Consider him as he condescends to this delegation of the Father, and the Sonne, to be our Comforter, and ask him daily §. 13 of the Father in the name of Jesus Christ. This is the daily work of Believers. They look upon, and by Faith consider the Holy Ghost, as promised to be sent: In this promise they know lies all their Grace, peace, mercy, joy, and hope. For by him so promised, and him alone, are these things communicated to them. If therefore our life to God, or the joy of that life be considerable, in this we are to abound: to ask him of the Father, as Children doe of their Parents, daily bread. And as in this asking and receiving of the Holy Ghost, we have communion with the Father, in his Love, whence he is sent, and with the Son in his Grace, whereby he is obtained for us, so with himselfe, on the account of his voluntary condescension to this dispensation. Every request for the Holy Ghost, implyes our closing with all these; Oh the Riches of the Grace of God.
Humbling our selves for our miscarriages in reference to him, is another part of our communion with him. That we §. 14 have grieved him, as to his Person, quenched him, as to the motion of his grace, or resisted him in his Ordinances, is to be mourned for, as hath been declared Let our Soules be humbled before him on this account. This one considerable Ingredient of Godly sorrow, and the thoughts of it, are as suitable to the affecting of our Hearts with humiliation, and indignation against sin, as any other whatever. I might proceed in the like considerations; as also make application of them to the particular effects of the Holy Ghost enumerated; but my designe is only to point out the heads of things, and to leave them to the improvement of others.
I shall shut up this whole discourse with some considerations, §. 15 of the sad estate and condition of men not interested in this promise of the Spirit, nor made partakers of his Consolation.
1. They have no true Consolation or comfort be their Estate & condition what it will. Are they under affliction or in trouble? They must beare their own burden; and how much to weak they are for it, if God be pleased to lay on his hand with more weight then ordinary, is easily known. Men may have stoutnesse of Spirit, and put on great Resolutions to wrestle with their troubles. But when this is meerly from the naturall spirit of a man,
1. For the most part it is but an outside. It is done with respect to others, that they may not appeare low spirited, or dejected. Their hearts are eaten up and devoured with troubles and anxiety of minde. Their thoughts are perplexed, and they are still striving, but never come to a conquest, Every new trouble every little alteration in their trialls, puts them to new vexation. It is an ungrounded resolution that beares them up and they are easily shaken.
2. Secondly what is the best of their resolves and enduring? it is but a contending with God, who hath entangled them; the strugling of a flea under a mountaine. Yea though on out ward considerations and principles, they endeavour after patience and tolerance; yet all is but a contending with God; a striving to be quiet under that which God hath sent on purpose to disturbe them: God doth not afflict men without the Spirit, to exercise their patience; but to disturbe their peace, and security All their arming themselves with patience and resolution, is but to keep the hold, that God will cast them out of; or else make them the nearer to ruine. This is the best of their consolation in the time of their trouble.
3. Thirdly, if they doe promise to themselves any thing of the care of God towards them, and relieve themselves thereby, as they often doe on one account or another, (especially when they are driven from other holds) all their reliefe is but like the dreaming of an hungry man, who supposeth that he eateth and drinketh, and is refreshed; but when he awaketh, he is empty, and disappointed. So are they as to all their reliefe, that they promise to receive from God, and the support which they seem to have from him. When they are awaked at the latter day and see all things clearly, they will find that God was their enemy, laughing at their calamity, and mocking when their feare was on them.
So is it with them in trouble. Is it any better with them in §. 16 their prosperity? This indeed is often great and is marvellously described in Scripture, as to their lives and oftentimes quiet peaceable ends. But have they any true consolation all their days? They eate, drink, sleep, and make merry, and perhaps heap up to themselves: but how little doe these things make them to differ from the beasts that perish? Solomons advantage to have the use, and know the utmost of these things much beyond any of the sons of men of our generation, is commonly taken notice of. The account also that he gives of them is known: They are all vanity, and vexation of Spirit. This is their consolation; a crackling of thornes under the pot, a sudden flash, and blaze, that begins but to perish. So that both Adversity and prosperity slayeth them, and whether they are laughing or crying, they are still dying.
Secondly, They have no peace; No peace with God, nor in their own soules. I know that many of them upon false bottomes, §. 17 grounds, and expectations, do make a shift to keep things in some quietnesse. Neither is it my businesse at present to discover the falsenesses and unsoundnesse of it. But this is their State: True, and Solid peace being an effect of the Holy Ghost in the hearts of Believers (as hath been declared) they who are not made partakers of him, have no such peace. They may cry Peace, Peace indeed, when sudden destruction is at hand. The Principles of their peace, (as may be easily evidenced) are darknesse, or ignorance, treachery of Conscience, selfe righteousnesse, and vaine hope. To these heads may all the principles of their peace be reduced, and what will these availe them in the day when the Lord shall deale with them.
I might say the same concerning their joy and hope: they are false and perishing. Let them then consider this, who have satisfyed §. 18 themselves with a perswasion of their interest in the good things of the Gospell, and yet have despised the spirit of Christ. I know there are many that may pretend to him, and yet are strangers from his Grace. But if they perish who in profession use him kindly, and honour him, if he dwell not in them with power, where shall they appeare who oppose and affront him? The Scripture tells us that unlesse the Spirit of Christ be in us, we are dead, we are reprobates, we are none of Christs without him, you can have none of these glorious effects of his towards Believers before mentioned; and you are so farre from enquiring whether he be in you or no, as that you are ready to deride them in whom he is. Are there none who professe the Gospell, who have never once seriously enquired, whether they are made partakers of the Holy Ghost, or no? you that almost account it a ridiculous thing to be put upon any such Question; who looke on all men as vaine pretenders that talke of the Spirit; the Lord awake such men to a sight of their condition, before it be too late. If the Spirit dwell not in you, if he be not your Comforter, neither is God your Father, nor the Sonne your Advocate, nor have you any portion in the Gospell. O that God would awake some poor soule to the consideration of this thing; before the neglect and contempt of the Holy Ghost come to that dispising of him, from which there is no recovery? That the Lord would spread before them all the folly of their hearts, that they may be ashamed, and confounded, and do no more Presumptiously.
FINIS.
End of the text · John Owen, Of Communion with God (1657)