Communion With God: Quotes

  1. The Father communicates no issue of his love unto us but through Christ; and we make no return of love unto him but through Christ. He is the treasury wherein the Father disposeth all the riches of his grace, taken from the bottomless mine of his eternal love; and he is the priest into whose hand we put all the offerings that we return unto the Father. 2-7
  2. It is an eternal love, that had no beginning, that shall have no ending; that cannot be heightened by any act of ours, that cannot be lessened by any thing in us. 2-30
  3. Unacquaintedness with our mercies, our privileges, is our sin as well as our trouble. We hearken not to the voice of the Spirit which is given unto us, “that we may know the things that are freely bestowed on us of God.” This makes us go heavily, when we might rejoice; and to be weak, where we might be strong in the Lord. How few of the saints are experimentally acquainted with this privilege of holing immediate communion with the Father in love! 2-32
  4. Flesh and blood is apt to have very hard thought of him,—to think he is always angry, yea, implacable; that it is not for poor creatures to draw nigh to him; that nothing in the world is more desirable than never to come into his presence … Now, it is exceeding grievous to the Spirit of God to be so slandered in the hearts of those whom he dearly loves. 2-
  5. Never any one from the foundation of the world, who believed such love in the Father, and made returns of love to him again, was deceived; neither shall ever any to the word’s end be so, in doing. 2-36
  6. This will discover a main difference between the saints and empty professors:—As to the performance of duties, and so the enjoyment of outward privileges, fruitless professors often walk hand in hand with them; but now come to their secret retirements, and what a difference is there! There the saints hold communion with God: hypocrites, for the most part, with the world and their own lusts. 2-39
  7. In the penalty inflicted on Christ for sin, this justice is far more gloriously manifested than otherwise. To see, indeed, a world, made good and beautiful, wrapped up in wrath and curses, clothed with thorns and briers; to see the whole beautiful creation made subject to vanity, given up to the bondage of corruption; to hear it groan in pain under that burden; to consider legions of angels, most glorious and immortal creatures, cast down into hell, bound with chains of darkness, and reserved for a more dreadful judgment for one sin; to view the ocean of the blood of souls spilt to eternity on this account,—will give some insight into this thing. But what is all this to that view of it which may be had by a spiritual eye in the Lord Christ? All these things are worms, and of no value in comparison of him. To see him who is the wisdom of God, and the power of God, always beloved of the Father; to see him, I say, fear, and tremble, and bow, and sweat, and pray, and die; to see him lifted up upon the cross, the earth trembling under him, as if unable to bear his weight; and the heavens darkened over him, as if shut against his cry; and himself hanging between both, as if refused by both; and all this because our sins did meet upon him; – this of all things does most abundantly manifest the severity of God’s vindictive justice. Here, or nowhere, is it to be learned.  2-84
  8. Any step that is taken in any way, by strength that is not immediately from Christ, is one step towards hell.2-110
  9. Now, as there is no sin that God will more severely revenge than any boldness that man takes with him out of Christ; so there is no grace more acceptable to him than that boldness which he is pleased to afford us in the blood of Jesus.  2-111
  10. 1st. 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,” Rom. 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 that has 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 straitened. He brings his burden on his shoulders, and unloads himself on the Lord Christ. He finds (not by a perplexing conviction, but a holy sense and weariness of sin) where he is dead, where dull and cold, wherein unbelieving, wherein tempted above all his strength, where the light of God’s countenance is wanting. And all these the soul has a sense of by the Spirit, — an inexpressible sense and experience. Without this, prayer is not prayer; men’s voices may be heard, but they speak not in their hearts. Sense of want is the spring of desire; — natural, of natural; spiritual, of spiritual. Without this sense given by the Holy Ghost, there is neither desire nor prayer.  2dly. The expressions, or the words of such persons, come exceeding 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 that hath this assistance can provide no clothing that is large and broad enough to set forth the desires of his heart; and therefore, in the close of his best and most fervent supplications, such a person finds a double dissatisfaction in them:— 1. That they are not a righteousness to be rested on; that if God should mark what is in them amiss, they could not abide the trial. 2. That his heart in them is not poured out, nor delivered in any proportion to the holy desires and laboring that were conceived therein; though he may in Christ have great refreshment by them. The more they [saints] speak, the more they find they have left unspoken.  2-122
  11. When we ask pardon for sin, with secret reserves in our hearts to continue in sin, we ask the choicest mercy of the covenant, to spend it on our lusts. 2-124
  12. When once the soul of a believer hath obtained sweet and real communion with Christ, it looks about him, watcheth all temptations all ways whereby sin might approach, to disturb him in his enjoyment of his dear Lord and Savior, his rest and desire. 2-126
  13. The spouse manifests her delight in him, by the utmost impatience of his absence, with desires still of nearer   communion with him. Cant. 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 a most vehement flame.” … “Set me,” saith the spouse, “as a seal upon thine heart;”—”Let me   be constantly fixed in thy 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. “O 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 fain work up itself to an apprehension of it: and therefore she adds here, “Set me as a seal upon thine arm.”… This is that which she would be assured of; and without a   sense whereof there is no rest to be obtained.  2-126
  14. The soul finding not Christ present in his wonted manner, warming, cherishing, reviving it with love, nigh to it, supping with it, always filling its 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 nigh when inquired after; it presently   inquires into the cause of all this, calls itself to an account what it has done, how it has 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 wonted manner. Here it accomplishes a diligent search; it considers the love, tenderness, and kindness of the Lord Jesus, what delight he   takes in abiding with his saints, so that his departure is not without cause and provocation. “How,” saith it, “have I demeaned 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. 2-128
  15. Having driven this to some issue, the soul applieth itself to the promises of the covenant, wherein Christ is most graciously exhibited unto it; considers one, ponders another, to find a taste of him;—it considers diligently if it can see the delightful countenance and favour of Christ in them or no. But now, if (as it often falls out) the soul finds nothing but the carcass, but the bare letter, in the promise,—if it come 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 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 this 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,” saith she, “but I found him not;” a thing which not seldom befalls us in our communion with Christ. But what does she now do? Doth she give over, and search no more? Nay; but says she, verse 2, “ ‘I will arise;’ I will not so give over. I must have Christ, or die. I will now arise … and go about this business.” 2-129
  16. Look into the world; the nations in general are either blessed for their sakes, or destroyed on their account,—preserved to try them, or rejected for their cruelty towards them; and will receive from Christ their final doom according to their deportment towards these despised ones. On this account are the pillars of the earth borne up, and patience is exercised towards the perishing world. In a word, there is not the meanest, the weakest, the poorest believer on the earth, but Christ prizeth him more than all the world besides. 2-136
  17. Indeed, the great sin of believers is, that they make not use of Christ’s bounty as they ought to do; that we do not every day take of him mercy in abundance. The oil never ceaseth till the vessels cease; supplies from Christ fail not but only when our faith fails in receiving them. 2-152
  18. The saints’ good works shall meet them one day with a changed countenance, that they shall scarce know them 2-171
  19. God hath appointed that holiness shall be the means, the way to that eternal life … Though it be neither the cause, matter, nor condition of our justification, yet it is the way appointed of God for us to walk in for the obtaining of salvation. And therefore, he that hath hope of eternal life purifies himself, as he is pure: and none shall ever come to that end who walketh not in that way; for without holiness it is impossible to see God. 2-186
  20. This lies at the bottom of all the saints’ communion with Christ,—a deep, fixed, resolved persuasion of an absolute and indispensable necessity of a righteousness wherewith to appear before God. 2-187
  21. They continually keep alive upon their hearts a sense of the guilt and evil of sin; even then when they are under some comfortable persuasions of their personal acceptance with God. Sense of pardon takes away the horror and fear, but not a due sense of the guilt of sin. It is the daily exercise of the saints of God, to consider the great provocation that is in sin 2-193

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