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 iv. 7, 8; 2 Cor. xiii. 14; John xvi. 26, 27; Rom. v. 5; John iii. 16, xiv. 23; Tit. iii. 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 hath 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”),1 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 actings 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.2 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. ii. 8. It is the Father that revealeth the gospel, and Christ therein, Matt. xi. 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. i. 29. In him are we “blessed with spiritual blessings,” Eph. i. 3. He bestows on us, and increaseth faith in us, Luke xvii. 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. viii. 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. i. 18; Isa. xxxiii. 13, 14; Hab. i. 13; Ps. v. 4–6; Eph. ii. 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. iii. 4.