Communion With Christ — John Owen

Communion Between Christ and the Soul

Communion with Christ. From the book communion with God by dr. John Owen. The communion begun as before declared between Christ and the soul is in the next place carried on by suitable consequential affections affection suiting such a relation.

Christ having given himself to the soul loves the soul and the soul having given itself to Christ loves him also Christ loves his own he loves him to the end John 13 1. And the Saints they love Christ they love the Lord Jesus Christ in sincerity Ephesians 6 24.

Christ’s Delight in His Saints

Now the love of Christ in which he follows his Saints consists in these four things first delight secondly valuation thirdly pity or compassion and bounty. The love also of the Saints to Christ may be referred to these four heads delight valuation chastity duty.

Two of these are of the same kind and two distinct as is required in this relation in which all things stand not on equal terms. Number one. The first thing on the part of Christ is delight. Delight is a flowing of love and joy the rest in complacence of the mind in a suitable desirable good enjoyed.

Now Christ delights exceedingly in his Saints as a bridegroom rejoices over the bride. So shall thy God rejoice over thee Isaiah 62 5. Hence he calls the day of his espousals the days of the gladness of his heart sung a Solomon 3 11.

It is known that usually this is the most unmixed delight that the sons of men are in their pilgrimage made partakers of the delight of the bridegroom in the day of his espousals is the height of what an expression of delight can be carried to.

This is in Christ answerable to the relation he takes us into his heart is glad in us without sorrow. And every day while we live is his wedding day. It is said of him Zephaniah 317. The Lord thy God in amidst of thee that is dwelling amongst us taking our nature.

John 114 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 which is a full description of delight in all the parts of it joy and exaltation rest and complacence.

I rejoiced he says in the habitable parts of the earth. And my delights were with the sons of men Proverbs 8 31. The thoughts of communion with the Saints were the joy of his heart from eternity on the compact an agreement that was between his father and him that he should divide a portion with the strong and save a remnant for his inheritance.

His soul rejoiced in the thoughts of that pleasure and delight which he would take in them when he should actually take them into communion with himself. Therefore in the preceding verse it is said he was by him as one brought up with them.

The word taken actively signifies him whom another takes into his care to breed up and disposes of things for his advantage. So did Christ take us then into his care and rejoiced in the thoughts of the execution of his trust concerning them he says.

Here will I dwell and here I will make my habitation forever for them. He is chosen for his temple in his dwelling place because he delights in them. This makes him take them so near himself in every relation.

As he is God they are his temple. As he is a king they are his subjects. He is the king of Saints. As he is a head they are his body. He is the head of the church as he is a firstborn. He makes them his brethren.

He is not ashamed to call them brethren. I shall choose out one particular from among many as an instance for the proof of this thing. And that is Christ reveals his secrets his mind to his Saints and enables them to reveal the secrets of their hearts to him an evident demonstration of great delight.

It was Samson's carnal delight in Delilah that prevailed with him to reveal to her those things which are of greatest concernment to him. He will not hide his mind from her though it cost him his life and not entertain him with things common and vulgarly known.

And therefore I have chosen this instance from amongst a thousand that might be given of this delight of Christ and his Saints. He then communicates his mind to his Saints and to them only his mind the counsel of his love the thoughts of his heart the purposes of his bosom for our eternal good his mind the ways of his grace the workings of his spirit the rule of his scepter and the obedience of his gospel.

Christ Reveals His Mind to His Saints

All spiritual revelation is by Christ. He is a true light that lighteth every man that cometh into the world John 1 9. He is the day spring the day star and the Sun so that it is impossible any light should be but by him from him.

It is that the secret of the Lord is with them that fear him. And he shows them his covenant some 2514 as he expresses it at large John 15 14 and 15. You are my friends. If you do whatsoever I command you.

Henceforth I call you not servants. For the servant knoweth not what his Lord doeth but I've called you friends for all things that I have heard of my father I have made known unto you. He makes them as his friends and uses them as friends as bosom friends in whom he is delighted.

He makes known all his mind to them everything that his father has committed to him as mediator to be revealed X 20 24. And the Apostle declares how this is done first Corinthians 210 and 11. God hath revealed these things to us by his spirit.

For we have received him that we might know the things that are freely given us of God. He sends us his spirit as he promised to make known his mind to his saints and to lead them into all truth. And since the Apostle concludes we have known the mind of Christ verse 16.

For he uses us as friends and declares it to us John 118. There's not anything in the heart of Christ in which these his friends are concerned that he does not reveal to them all his love his goodwill the secrets of his covenant the paths of obedience the mystery of faith is told them.

And all this is spoken in opposition to unbelievers with whom he hath no communion. These know nothing of the mind of Christ as they ought. The natural man receiveth not the things that are of God first Corinthians 214.

There is a wide difference between understanding the doctrine of the scripture as in the letter and a true knowing the mind of Christ. This we have by special unction from Christ first John 227. We have an unction from the Holy One and we know all things first John 220.

Now the things which in this communion Christ reveals to them that he delights in may be referred to these two heads. Number one himself. Number two his kingdom. First himself John 1421. He that loveth me shall be loved of my father and I will love him and will manifest myself unto him manifest myself and all my graces desirableness and loveliness.

He shall know me as I am and such I will be unto him a savior a redeemer. The chiefest of ten thousand. He shall be acquainted with the true worth and value of the pearl of price. Let others look upon him as having neither form nor comeliness is no way desirable.

He will manifest himself and his excellencies unto them in whom he is delighted that they shall see him altogether lovely. He will fail himself to all the world. But the Saints with open faith shall behold his beauty and his glory and so be translated into the image of the same glory is by the spirit of the Lord second Corinthians 318.

Secondly his kingdom they shall be acquainted with the government of his spirit in their hearts is also with his rule in the administration of authority in his word and among his churches. Thus in the first place does he manifest his delight in the Saints.

He communicates his secrets to them. He gives them to know his person his excellencies his grace his love his kingdom his will the riches of his goodness and the bowels of his mercy more and more when the world shall neither see nor know any such thing.

The Believer’s Communion With Christ in Prayer

Number two he enables the Saints to communicate their mind to reveal their souls to him that so they may walk together as intimate friends. Christ knows the minds of all. He knows what is in man and needs not that any man testify of him John 225.

He searches the hearts and triath the reigns of all revelation 223. But all do not know how to communicate their mind to Christ. It will not avail a man at all that Christ knows his mind for so he does of everyone whether he will or not.

But that a man can make his heart known to Christ. This is consolation his. The prayers of the Saints are incense odors and those of others are howling cutting off a dog's neck offering of swine's blood and abomination unto the Lord.

Now three things are required to enable a man to communicate his heart to the Lord Jesus. First assistance for the work for of ourselves we cannot do it and this the Saints have by the Spirit of Jesus Romans 8 26 and 27.

Likewise the Spirit also help us our infirmities. For we know not what we should pray for as we ought but the Spirit itself make a thinner session for us with groanings which cannot be uttered. And he that searches the hearts north.

What is the mind of the Spirit. Because he make a center session for the Saints according to the will of God. All endeavors all attempts for communion with God without the supplies of the Spirit of supplications without his effectual working in the heart is of no value nor to any purpose.

And this opening of our hearts and bosoms to the Lord Jesus is that in which he is exceededly delighted. Is that affectionate call of his to us to be treating with him on this account song of Solomon 214.

Oh my dove that art 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. When the soul on any account is driven to hide itself in any neglected condition and the most unlikely place of a boat.

Then does he call for this communication of itself by prayers to him for which he gives the assistance of the Spirit. Mention number two a way in which to approach to God with our desires. This also we have by him provided for us John 14 5 and 6.

Thomas sayeth unto Jesus Lord we know not whether thou goest. And how can we know the way Jesus sayeth unto him. I am the way no man cometh unto the Father but by me. That way which we had of going to God at our creation is quite shut up by sin.

The sword of the law which hath fire put into it by sin turns every way to stop all passages to communion with God. Jesus Christ has consecrated a new and living way for the Saints through the veil that is to say his flesh Hebrews 10 20.

He is consecrated and set it apart for believers and for them alone. Others pretend to go to God with their prayers but they come not nigh him. How can they possibly come to the end. Who go not in the way.

Christ only is a way to the throne of grace. None comes to God but by him. By him we have access in one spirit to the Father Ephesians 2 18. These two things then the Saints have for the opening of their hearts at the throne of grace assistance and a way the assistance of the Spirit without which they are nothing in the way of Christ's mediation without which God is not to be approached to.

Boldness at the Throne of Grace

Number three boldness to go to God. The voice of sinners in themselves if once acquainted with the terror of the Lord is who among us shall dwell with the devouring fire. Who among us shall dwell with everlasting burnings Isaiah 33 14.

And no marvel shame and trembling before God are the proper issues of sin. God will revenge that carnal atheistical boldness which sinners out of Christ do use towards him. But we have now boldness to enter into the holiest by the blood of Jesus by a new and living way which he has consecrated for us through the veil that is to say his flesh and heaven and high priest over the house of God we may draw near with the true heart and full assurance of faith Hebrews 10 19 and 20.

The truth is such as the glory and terror of the Lord such the infinite perfection of his holiness that on clear sight of it he will make the soul conclude that of itself it cannot serve him nor will it be to any advantage but add to the fierceness of his destruction wants to draw nigh to him.

It is in Christ alone and on the account alone of his oblation and intercession that we have any boldness to approach to him. And these three advantages have the saints of communicating their minds to the Lord Christ which he has provided for them because he delights in them to touch a little by the way.

Because this is of a great importance I will instance in one of these as I might in everyone that you may see the difference between a spiritual revealing of our minds to Christ in this acceptable manner and that praying upon conviction which others practice.

And this shall be from the first namely the assistance we have by the Spirit. First the Spirit of Christ reveals to us our own wants that we may reveal them unto him. We know not what we should pray for as we ought Romans 8 26.

No teachings under those of the Spirit of God are able to make our souls acquainted with their own wants its burdens its temptations. For a soul to know its wants its infirmities is a heavenly discovery.

He's a half this assistance. His prayer is more than half made. Before he begins to pray his conscience is affected with what he has to do. His mind and spirit contend within him. There especially where he finds himself most straightened he brings his burden on his shoulders and unloads himself on the Lord Jesus.

He finds not by a perplexing conviction but a holy sense and weariness of sin. Where he is dead we're dull and cold we're in unbelieving we're in tempted above all his strength. And where the light of God's countenances lacking in all these the soul has a sense of by the Spirit and inexpressible sense and experience.

Without this prayer is not prayer. Men's voices may be heard but they speak not in their hearts since of want is a spring of desire natural of natural spiritual of spiritual. Without this sense given by the Holy Ghost there is neither desire nor prayer.

Secondly the expressions or the words of such persons come exceedingly short of the laboring of their hearts. And therefore in and after their supplications the Spirit makes intercession with sighs and groans that cannot be uttered.

Some men's words go exceedingly beyond their hearts. Did their spirits come up to their expressions. It were well he they have this assistance can provide no clothing that is large and broad enough to set forth the desires of his heart.

And therefore in the clothes of his best and most fervent supplications. Such a person finds a double dissatisfaction in them. Number one that they are not a righteousness to be rested on that if God should mark what is in them a myth they cannot abide the trial.

Number two that his heart in them is not poured out nor delivered in any proportion to the holy desires and laborings that were conceived therein though he may in Christ have great refreshment by them.

The more they the Saints speak the more they find they have left unspoken. The intercession of the Saints thus assisted is according to the mind of God that is they're guided by the Spirit to make requests for those things to God which it is his will they should desire which he knows to be good for them useful and suitable to them in the condition in which they are.

Praying According to the Promises

There are many ways in which we may know when we make our supplications according to the will of God. I shall instance only in one that is when we do it according to the promise. When our prayers are regulated by the promise we make them according to the will of God.

So David in Psalm 119 49. Remember the word upon which thou has caused me to hope. He prays and regulates his desire by the word of promise in which he had trusted. But yet men may ask that which is in the promise and yet not have their prayers regulated by the promise.

They may pray for what is in the promise but not as it is in the promise. So James says some ask and receive not because they ask amiss that they may spend it on their lusts. Chapter 4 3. The things which God would have us ask be requested yet if not according as he would have us do it.

We ask amiss. Two things are required that we may pray for the things in the promise as they are in the promise. First that we look upon them as promised and promised in Christ. That is that all the reason we have which we hope for attaining the thing we ask for is from the mediation and purchase of Christ in whom all the promises are yay and amen.

This it is to ask the father in Christ's name God as a father the fountain and Christ is a procurer of them. Secondly that we ask for them for the end of the promise not to spend it on our lusts. When we ask pardon for sin with secret reserves in our hearts to continue in sin we ask the choice is mercy of the covenant to spend it on our lusts the end of the promise.

The Apostle tells us 2nd Corinthians 7 1. Having these promises let us cleanse ourselves from all pollution of the flesh and spirit perfecting holiness in the fear of God. When we ask what is in the promise as it is in the promise to this end of the promise our supplications are according to the will of God.

The Saints’ Delight in Christ

And this is a first conjugal affection that Christ exercises towards believers. He delights in them which that he does is evident as upon other considerations innumerable. So from the instance given and return herein to for the carrying on of the communion between them the saints delight in Christ.

He is their joy their crown their rejoicing their life food health strength desire righteousness salvation blessedness. Without him they have nothing in him they shall find all things. Galatians 514. God forbid that I should glory save in the cross of our Lord Jesus Christ.

He has from the foundation of the world been the hope expectation desire and delight of all believers. The promise of him was all and it was enough that God gave Adam in his inexpressible distress to relieve and comfort him.

Genesis 315. Perhaps supposed that the promise seed had been born in her firstborn when she said I have gotten a man from the Lord and this was a matter of her joy. Genesis 4 1. Lamech having no a given to him as a type of Christ and salvation by him cries out.

The same shall comfort us concerning our work and toil of our hands because of the ground which the Lord hath cursed. Genesis 529. He rejoices in him who was to take away the curse by being made a curse for us.

When Abraham was in the height of his glory returning from the conquest of the kings of the east that came against the confederate kings of the vell of Sodom God appears to him with a glorious promise.

Genesis 15 1. Fear not Abram I am thy shield and thy exceeding great reward. What now could his soul more desire. Alas he cries his Reuben. Afterward upon the loss of Joseph the child is not. And whither shall I go.

Verse 2. Lord God what will thou give me seeing I go childless. Thou has promised that in my seed shall all the earth be blessed. If I have not that seed. Ah what good will all other things do me this.

It is said that he rejoiced to see the day of Christ. He sought and was glad. John 8 56. The thoughts of the coming of Christ which he looked on at the distance of 2 ,000 years was a joy and delight of his heart.

Jacob blessing his sons lifted up his spirit when he comes to Judah in whom he considered the Shiloh to come Genesis 49 8 and 9. And a little after worried with the foresight in consideration of the distresses of his posterity.

This he diverts to. For his relief is that great delight of his soul. I have waited for thy salvation O God for him who was to be the salvation of his people. But it would be endless to instance. In particulars old simeon sums up the whole Christ is God's salvation and Israel's glory.

Luke 2 30 and 31. And whatever was called the glory of old it was either himself or a type of him. The glory of man is their delight. Hence Haggai chapter 2 verse 7. He is called the desire of all nations him whom their soul loves and delights in they desire.

And long after so is the things delight in him made a description of him by way of eminence. Malachi 3 1. The Lord whom you seek shall suddenly come to his temple. Even the messenger of the covenant whom you delight in he whom you seek whom you delight in is the description of Christ.

Communion in the Song of Solomon

He is their delight in desirable one. The person of their desire to fix on something in particular in that pattern of communion with Jesus Christ which we have in the song of Solomon this is abundantly insisted on the spouse tells us that she sits down under his shadow with great delight.

Canticles 23. In this delight to be vigorous and active she manifests several ways in which we should labor to find our hearts in like manner towards him number one by her exceeding great care to keep his company and society whence once she had obtained it.

Chapter 2 7. I charge you O ye daughters of Jerusalem by the rose and by the hinds of the field that you stir not up nor awake my soul till he please heaven obtains we communion with Christ described in the verses foregoing of which before here she expresses her delight in it and desire of the continuance of it.

And therefore following on the illusion formally insisted on she speaks as one would do to her companion as one that had rest with one she loved. I charge you by all that is dear to you by the things you most delight in which among the creatures are most lovely all the pleasant and all desirable things that you can think of that you disturb him not.

The sum of her aim and desire is that nothing may fall out nothing of sin or provocation happen that may occasion Christ to depart from her or to remove from that dispensation in which he seemed to take that rest in her stir him not up until he please that is love itself in the abstract to express earnest affection.

For so that word is often used when once a soul of a believer has obtained sweet and real communion with Christ it looks about him watches all temptations always in which sin might approach to disturb him and his enjoyment of his dear Lord and Savior his rest and desire.

How does it charge itself not to omit anything not to do anything that may interrupt the communion obtained. And because a common entrance of temptations which tend to the disturbance of that rest and complacency which Christ takes in the soul is from delightful diversions from actual communion with him.

Therefore is desire strong and active that the companions of such a soul those with whom it does converse would not by their proposals or allurements diverted into any such frame as Christ cannot delight nor rest in a believer that has gotten Christ in his arms is like one that has found great spoils or a pearl of price.

He looks about him every way and fears everything that may deprive him of it. Riches make men watchful and the actual sensible possession of him and whom are all the riches and treasure of God will make men look about them for the keeping of him.

The line of choicest communion is a line of the greatest spiritual solicitousness carelessness and the enjoyment of Christ pretended is a manifest evidence of a false heart. Number two. The spouse manifests her delight in him by the utmost impatience of his absence with desire still of near communion with him.

Chapter 8 6. Set me as a seal upon thine heart. As a seal upon thine arm. For love is strong as death. Jealousy is cruel as the grave. The coals thereof are coals of fire which has the most vehement flame.

The illusion is doubtless from the high priest of the Jews in a spiritual representation of the church before God he had a breastplate which is said to wear on his heart exodus 2829 which the names of the children of Israel were engraven after the manner of seals or signets and he bears them for a memorial before the Lord he had to like also upon his shoulders or on his arms verses 11 and 12 both representing the priesthood of Christ who bears the names of all of his before the Father and the Holy of Holies Hebrews 924.

Now the seal on the heart is near inward tender love and care which gives an impression and image on the heart of the thing so loved. Set me sayeth the spouse is a seal upon thine heart. Let me be constantly fixed in my most tender and affectionate love.

Let me always have a place in thine heart. Let me have an engraving a mighty impression of love upon thine heart that shall never be obliterated. The soul is never satisfied with thoughts of Christ's love to it.

Or that it were more that it were more that I were as a seal on his heart is its language. The soul knows indeed on serious thoughts that the love of Christ is inconceivable and cannot be increased but it would feign work up itself to an apprehension of it.

And therefore she adds here set me as a seal upon thine arm. The heart is a fountain but close and hidden. The arm is manifestation and power. Let sayeth the spouse I love be manifested to me and I tender and powerful persuasion of me to things are evident in this request.

The continual mindfulness of Christ of the soul is having its condition still in his eye engraving on his arm Isaiah 49 15 and 16. With the exalting of his power for the preservation of it suitable to the love of his heart unto it.

In a manifestation of the hidden love and care of the heart of Christ to the soul being made visible on his arm or evident by the fruit of it. This is that which she would be assured of and without a sense where of there is no rest to be obtained.

The reason she gives of this earnestness in her supplications is that which principally evinces her delight in him. Love is strong as death. Jealousy is cruel as the grave or hard as hell. This is the intendment of what is so loftily set out by so many metaphors in this in the following verse.

I am not able to bear the workings of my love to thee unless I may always have society in fellowship with thee. There's no satisfying of my love without it. It is as the grave that still says give. Death is not satisfied without its prey.

If it have not all it hath nothing let. What will happen if death has not its whole desire. It has nothing at all nor can it be withstood in its appointed season. No ransom will be taken. So is my love.

If I have the not holy I have nothing. Nor can all the world bribe it to a diversion. It will be no more turned aside than death in its time. Alas I am not able to bear my jealous thoughts. I fear thou does not love me that thou has forsaken me.

Because I know I deserve not to be beloved. These thoughts are hard as hell. They give no rest to my soul. If I find not myself on thy heart and arm I'm as one that lies down in a bed of coals. This also argues a holy greediness of delight.

Seeking Christ When He Withdraws

Number three. She further manifests this by her solicitousness trouble and perplexity in his loss and withdrawings. Men be well the loss of that whose whole enjoyment they delight in. We easily bear the absence of that whose presence is not delightful.

This state of the spouse is discovered. Canticle 3 1 2 3. By night on my bed I sought him whom I so loveth. I sought him but I found him not. I will rise now and go about the city in the streets and in the broad ways.

I will seek him whom I so loveth. I sought him but I found him not to watch. Men that go about the city found me to whom I said saw ye him whom I so loveth. It is night now with the soul a time of darkness and trouble or affliction.

Whenever Christ is absent it is night with a believer. He is a son if he go down upon them if his beams be eclipsed. If it is light they see no light. It is all darkness with them. Here whether the coming of the night of any trouble on her made her discover Christ's absence or the absence of Christ made at night with her it is not expressed.

I rather think the latter because setting that aside all things seem to be well with her. The absence of Christ will indeed make at night. Dark is darkness itself in the midst of all other glowing consolations.

But is the spouse contented with this dispensation. She is upon her bed that is of ease. The bed indeed sometimes signifies tribulation revelation to 22. But in this book everywhere rest and contentment here is not the least intimation of any tribulation but what is in the lack of Christ but in the greatest peace and opportunity of ease and rest.

A believer finds none in the absence of Christ though he be on his bed having nothing to disquiet him he rests not if Christ his rest be not there. She sought him seeking of Christ by night on the bed that is alone in immediate inquest and in the dark has two parts searching of our own souls for the cause of his absence.

Secondly searching the promises for his presence. First the soul finding not Christ present in his wanted manner warming cherishing reviving it with love near to it stopping with it always filling it thoughts with himself dropping myrrh and sweet tastes of love into it.

But on the contrary that other thoughts crowd in and perplex the heart. And Christ is not when inquired after it presently inquires into the cause of all this calls itself to an account what it hath done how it hath behaved itself that it is not with it as at other times that Christ has withdrawn himself and is not nigh to it in the wanted manner.

Here it accomplishes a diligent search. He considers the love tenderness and kindness of the Lord Jesus what delight he takes in abiding with the Saints so that his departure is not without cause and provocation.

How saith it if I demean myself that I have lost my beloved. Where have I been wandering after other lovers. And when the miscarriage is found out it abounds in revenge and indignation. Secondly having driven this to some issue the soul applies itself to the promises of the covenant in which Christ is most graciously exhibited to it considers one ponders another to find a taste of him.

It considers diligently if it can see the delightful countenance in favor of Christ in them or not. But now if as it often falls out the soul finds nothing but the carcass but the bare letter in the promise if it comes to it as to the grave of Christ of which it may be said not in itself but in respect of the seeking soul he is risen.

He is not here. This amazes the soul and it knows not what to do. As a man that has a jewel of great price having no occasion to use it lays it aside as he supposes in a safe place in an agony and an extremity of want going to seek for his jewel.

He finds it not in the place he expected and is filled with amazement and knows not what to do. So is it with the pearl of the gospel. After a man has sold all that he has for it and enjoyed it for a season.

Then to have it missing at a time of need it must needs perplex him. So was it with the spouse here. I sought him she says but I did not find him. A thing which not seldom befalls us in our communion with Christ.

But what does she do now. Does she get what we're in search. No more. But she says in first two I will arise. I will not so give over. I must have Christ or I die. I will now arise or let me arise and go about this business.