Owen, Of Communion With God, File 8
(... continued from File 7)
Chapter 3. Of the way and manner whereby the saints hold
communion with the Lord Christ as to personal
grace - The conjugal relation between Christ and
the saints, Cant. 2: 16, Isa. 54: 5, etc.; Cant.
3: 11, opened - The way of communion in conjugal
relation, Hos. 3: 3; Cant. 1: 15 - On the part
of Christ - On the part of the saints.
(2.) The next thing that comes under consideration is, the
way whereby we hold communion with the Lord Christ, in respect
of that personal grace whereof we have spoken. 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 expresseth, 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. 54: 5, "Thy Maker is thine 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
yielded as the reason why the church shall not be ashamed nor
confounded, in the midst of her troubles and trials, - she is
married unto her Maker, and her Redeemer is her husband. And
Isaiah, chap. 61: 10, setting out the mutual glory of Christ
and his church in their walking together, he saith it is "as a
bridegroom decketh himself with ornaments, and as a bride
adorneth herself with jewels." Such is their condition,
because such is their relation; which he also farther
expresseth, chap. 62: 5, "As the bridegroom rejoiceth over the
bride, so shall thy God rejoice over thee." As it is with such
persons in the day of their espousals, in the day of the
gladness of their hearts, so is it with Christ and his saints
in this relation. He is a husband to them, providing that it
may be with them according to the state and condition
whereinto he has taken them.
To this purpose we have his faithful engagement, Hos. 2:
19, 20, "I will," saith he, "betroth thee unto me for ever;
yea, I will betroth thee unto me in righteousness, and in
judgement, 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 unto the Lord Christ, as he reveals his
kindness in this engagement. Hence Paul tells the Corinthians,
2 Cor. 11: 2, that he had "espoused them unto one husband,
that he might present them as a chaste virgin unto Christ."
This he had prevailed upon them for, by the preaching of the
gospel, that they should give up themselves as a virgin, unto
him who had betrothed them to himself as a husband.
And this is a relation wherein the Lord Jesus is
exceedingly delighted, and inviteth others to behold him in
this his glory, Cant. 3: it, "Go forth," saith he, "O ye
daughters of Jerusalem, and behold king Solomon with the crown
wherewith his mother crowned him in the day of his espousals,
and in the day of the gladness of his heart." He calls forth
the daughters of Jerusalem (all sorts of professors) to
consider him in the condition of betrothing and espousing his
church unto himself. Moreover, he tells them that they shall
find on him two things eminently upon this account: - 1.
Honour. It is the day of his coronation, and his spouse is the
crown wherewith he is crowned. For as Christ is a diadem of
beauty and a crown of glory unto Zion, Isa. 28: 5; so Zion
also is a diadem and a crown unto him, Isa. 62: 3. Christ
makes this relation with his saints to be his glory and his
honour. 2. Delight. The day of his espousals, of taking poor
sinful souls into his bosom, is the day of the gladness of his
heart. John was but the friend of the Bridegroom, that stood
and heard his voice, when he was taking his bride unto
himself; and he rejoiced greatly, John 3: 29: how much more,
then, must be the joy and gladness of the Bridegroom himself!
even that which is expressed, Zeph. 3: 17, "he rejoiceth with
joy, he joys with singing."
It is the gladness of the heart of Christ, the joy of his
soul, to take poor sinners into this relation with himself. He
rejoiced in the thoughts of it from eternity, Prov. 8: 31; and
always expresseth the greatest willingness to undergo the hard
task required thereunto, Ps. 40: 7, 8; Heb. 10: 7; yea, he was
pained as a woman in travail, until he had accomplished it,
Luke 12: 50. Because he loved his church, he gave himself for
it, Eph. 5: 25, despising the shame, and enduring the cross,
Heb. 12: 2, that he might enjoy his bride, - that he might be
for her, and she for him, and not for another, Hos. 3: 3. This
is joy, when he is thus crowned by his mother. It is believers
that are mother and brother of this Solomon, Matt. 12: 49, 50.
They crown him in the day of his espousals, giving themselves
to him, and becoming his glory, 2 Cor. 8: 23.
Thus he sets out his whole communion with his church under
this allusion, and that most frequently. The time of his
taking the church unto himself is the day of his marriage; and
the church is his bride, his wife, Rev. 19: 7, 8. The
entertainment he makes for his saints is a wedding supper,
Matt. 22: 3. The graces of his church are the ornaments of his
queen, Ps. 45: 9-14; and the fellowship he has with his saints
is as that which those who are mutually beloved in a conjugal
relation do hold, Cant. 1. Hence Paul, in describing these
two, makes sudden and insensible transitions from one to the
other, - Eph. 5, from verse 22 unto verse 32; concluding the
whole with an application unto Christ and the church.
It is now to be inquired, in the next place, how it is
that we hold communion with the person of Christ in respect of
conjugal relations and affections, and wherein this does
consist. Now, herein there are some things that are common
unto Christ and the saints, and some things that are peculiar
to each of them, as the nature of this relation does require.
The whole may be reduced unto these two heads: - [1.] A mutual
resignation of themselves one to the other; [2.] Mutual,
consequential, conjugal affections.
[1.] There is a mutual resignation, or making over of
their persons one to another. This is the first act of
communion, as to the personal grace of Christ. Christ makes
himself over to the soul, to be his, as to all the love, care,
and tenderness of a husband; and the soul gives up itself
wholly unto the Lord Christ, to be his, as to all loving,
tender obedience. And herein is the main of Christ's and the
saints' espousals. This, in the prophet, is set out under a
parable of himself and a harlot, Hos. 3: 3, "Thou shalt abide
for me," saith he unto her, "thou shalt not be for another,
and I will be for thee." - "Poor harlot," saith the Lord
Christ, "I have bought thee unto myself with the price of mine
own blood; and now, this is that which we will consent unto, -
I WILL BE FOR THEE, AND THOU SHALT BE FOR ME, and not for
another.
1st. Christ gives himself to the soul, with all his
excellencies, righteousness, preciousness, graces, and
eminencies, to be its Saviour, head, and husband, for ever to
dwell with it in this holy relation. He looks upon the souls
of his saints, likes them well, counts them fair and
beautiful, because he has made them so. Cant. 1: 15, "Behold,
thou art fair, my companion; behold, thou art fair; thou hast
doves' eyes." Let others think what they please, Christ
redoubles it, that the souls of his saints are very beautiful,
even perfect, through his comeliness, which he puts upon them,
Ezek. 16: 14, - "Behold, thou art fair, thou art fair:"
particularly, that their spiritual light is very excellent and
glorious; like the eyes of a dove, tender, discerning, clear,
and shining. Therefore he adds that pathetical wish of the
enjoyment of this his spouse, Cant. 2: 14, "O my dove," saith
he, "that art in the clefts of the rock, in the secret places
of the stairs, let me see thy countenance, let me hear thy
voice; for sweet is thy voice, and thy countenance is comely;"
- "Do not hide thyself, as one that flies to the clefts of the
rocks; be not dejected, as one that hides herself behind the
stairs, and is afraid to come forth to the company that
inquires for her. Let not thy spirit be cast down at the
weakness of thy supplications, let me yet hear thy sighs and
groans, thy breathing and partings to me; they are very sweet,
very delightful: and thy spiritual countenance, thy appearance
in heavenly things, is comely and delightful unto me." Neither
does he leave her thus, but, chap. 4: 8, presseth her hard to
a closer [union] with him in this conjugal bond: "Come with me
from Lebanon, my spouse, with me from Lebanon: look from the
top of Amana, from the top of Shenir and Herman, from the
lions' dens, from the mountains of the leopards;" - "Thou art
in a wandering condition (as the Israelites of old), among
lions and leopards, sins and troubles; come from thence unto
me, and I will give thee refreshment," Matt. 11: 28. Upon this
invitation, the spouse boldly concludes, Cant. 7: 10, that the
desire of Christ is towards her; that he does indeed love her,
and aim at taking her into this fellowship with himself. So,
in carrying on this union, Christ freely bestoweth himself
upon the soul. Precious and excellent as he is, he becometh
ours. He makes himself to be so; and with him, all his graces.
Hence saith the spouse, "'My Beloved is mine;' in all that he
is, he is mine." Because he is righteousness, he is "The LORD
our Righteousness," Jer. 23: 6. Because he is the wisdom of
God, and the power of God, he is "made unto us wisdom," etc.,
1 Cor. 1: 30. Thus, "the branch of the LORD is beautiful and
glorious, and the fruit of the earth is excellent and comely
for them that are escaped of Israel," Isa. 4: 2. This is the
first thing on the part of Christ, - the free donation and
bestowing of himself upon us to be our Christ, our Beloved, as
to all the ends and purposes of love, mercy, grace, and glory;
whereunto in his mediation he is designed, in a marriage
covenant never to be broken. This is the sum of what is
intended: - The Lord Jesus Christ, fitted and prepared, by the
accomplishment and furniture of his person as mediator, and
the large purchase of grace and glory which he has made, to be
a husband to his saints, his church, tenders himself in the
promises of the gospel to them in all his desirableness;
convinces them of his good-will towards them, and his
all-sufficiency for a supply of their wants; and upon their
consent to accept of him, - which is all he requires or
expects at their hands, - he engageth himself in a marriage
covenant to be theirs for ever.
2dly. On the part of the saints, it is their free, willing
consent to receive, embrace, and submit unto the Lord Jesus,
as their husband, Lord, and Saviour, - to abide with him,
subject their souls unto him, and to be ruled by him for ever.
Now, this in the soul is either initial, or the solemn
consent at the first entrance of union; or consequential, in
renewed acts of consent all our days. I speak of it especially
in this latter sense, wherein it is proper unto communion; not
in the former, wherein it primarily intendeth union.
There are two things that complete this self-resignation
of the soul: -
(1st.) The liking of Christ, for his excellency, grace,
and suitableness, far above all other beloveds whatever,
preferring him in the judgement and mind above them all. In
the place above mentioned, Cant. 5: 9, the spouse being
earnestly pressed, by professors at large, to give in her
thoughts concerning the excellency of her Beloved in
comparison of other endearments, answereth expressly, that he
is "the chiefest of ten thousand, yea," verse 16, "altogether
lovely," infinitely beyond comparison with the choicest
created good or endearment imaginable. The soul takes a view
of all that is in this world, "the lust of the flesh, the lust
of the eyes, and the pride of life," and sees it all to be
vanity, - that "the world passeth away, and the lust thereof,"
1 John 2: 16, 17. These beloveds are no way to be compared
unto him. It views also legal righteousness, blamelessness
before men, uprightness of conversation, duties upon
conviction, and concludes of all as Paul does, Phil. 3: 8,
"Doubtless, I count all these things loss for the excellency
of the knowledge of Christ Jesus my Lord." So, also, does the
church, Hos. 14: 3, reject all appearing assistance whatever,
- as goodly as Asshur, as promising as idols, - that God alone
may be preferred. And this is the soul's entrance into
conjugal communion with Jesus Christ as to personal grace, -
the constant preferring him above all pretenders to its
affections, counting all loss and dung in comparison of him.
Beloved peace, beloved natural relations, beloved wisdom and
learning, beloved righteousness, beloved duties, [are] all
loss, compared with Christ.
(2dly.) The accepting of Christ by the will, as its only
husband, Lord, and Saviour. This is called "receiving" of
Christ, John 1: 12; and is not intended only for that solemn
act whereby at first entrance we close with him, but also for
the constant frame of the soul in abiding with him and owning
of him as such. When the soul consents to take Christ on his
own terms, to save him in his own way, and says, "Lord, I
would have had thee and salvation in my way, that it might
have been partly of mine endeavours, and as it were by the
works of the law; I am now willing to receive thee and to be
saved in thy way, - merely by grace: and though I would have
walked according is my own mind, yet now I wholly give up
myself to be ruled by thy Spirit: for in thee have I
righteousness and strength, in thee am I justified and do
glory;" - then does it carry on communion with Christ as to
the grace of his person. This it is to receive the Lord Jesus
in his comeliness and eminency. Let believers exercise their
hearts abundantly unto this thing. This is choice communion
with the Son Jesus Christ. Let us receive him in all his
excellencies, as he bestows himself upon us; - be frequent in
thoughts of faith, comparing him with other beloveds, sin,
world, legal righteousness; and preferring him before them,
counting them all loss and dung in comparison of him. And let
our souls be persuaded of his sincerity and willingness in
giving himself, in all that he is, as mediator unto us, to be
ours; and let our hearts give up themselves unto him. Let us
tell him that we will be for him, and not for another: let him
know it from us; he delights to hear it, yea, he says, "Sweet
is our voice, and our countenance is comely;" - and we shall
not fail in the issue of sweet refreshment with him.
Owen, Of Communion With God
(continued in File 9...)
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