Part 1, Chapter 2: The Grace of Christ's Person

That the saints have this communion distinctly with the Father, Son, and Spirit. 1 John 5:7 opened to this purpose. Also 1 Corinthians 12:4-6 and Ephesians 2:18. Father and Son mentioned jointly in this communion. The Father solely; the Son also; and the Holy Spirit singly. The saints' respective regard in all worship to each person manifested. Faith in the Father, John 5:9-10, and love toward him, 1 John 2:15. Malachi 1:6. So is prayer and praise. It is so likewise with the Son, John 14:1. Of our communion with the Holy Spirit. The truth further confirmed.

That the saints have communion with God, and what communion in general is, was declared in the first chapter. The manner how this communion is carried on and the matter in which it consists comes next under consideration. In respect of the distinct persons of the Godhead with whom they have this fellowship, it is either distinct and peculiar, or obtained and exercised jointly and in common. That the saints have distinct communion with the Father, and with the Son, and with the Holy Spirit — and in what the peculiar appropriation of this distinct communion to the several persons consists — must in the first place be made manifest.

1 John 5:7: the apostle tells us there are three who bear witness in heaven — the Father, the Word, and the Spirit. They are in heaven and bear witness to us. And what is it that they bear witness to? To the sonship of Christ and the salvation of believers in his blood. Now how do they bear witness hereto? Even as three — as three distinct witnesses. When God witnesses concerning our salvation, it is incumbent on us to receive his testimony; and as he bears witness, so are we to receive it. Now this is done distinctly: the Father bears witness, the Son bears witness, and the Holy Spirit bears witness, for they are three distinct witnesses. So then are we to receive their several testimonies, and in doing so we have communion with them severally. Wherein their distinct witnessing consists will be declared afterward.

1 Corinthians 12:4-6: the apostle speaking of the distribution of gifts and graces to the saints ascribes them distinctly — in respect of the fountain of their communication — to the distinct persons. There are diversities of gifts but the same Spirit — the one and same Spirit that is the Holy Spirit, verse 12. And there are differences of administrations but the same Lord — the same Lord Jesus, verse 3. And there are diversities of operations but it is the same God — even the Father, Ephesians 4:6. So graces and gifts are bestowed, and so they are received.

And not only in the emanation of grace from God and the outpourings of the Spirit on us, but also in all our approaches to God, is the same distinction observed. Through Christ we have access by one Spirit to the Father, Ephesians 2:18. Our access to God — wherein we have communion with him — is through Christ, in the Spirit, and to the Father. The persons are herein considered as engaged distinctly into the accomplishment of the counsel of the will of God revealed in the gospel.

Sometimes there is express mention made only of the Father and the Son. 1 John 1:3: our fellowship is with the Father and with his Son Jesus Christ. The particle 'and' is both distinguishing and uniting. Also John 14:23: if a man love me he will keep my words, and my Father will love him, and we will come to him and make our abode with him. It is in this communion that Father and Son make their abode with the soul.

Sometimes the Son only is spoken of to this purpose. 1 Corinthians 1:9: God is faithful by whom you were called to the fellowship of his Son Jesus Christ our Lord. And Revelation 3:20: if any man hear my voice and open the door, I will come in to him and will sup with him, and he with me — of which place afterward.

Sometimes the Spirit alone is mentioned. 2 Corinthians 13:14: the grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. This distinct communion of the saints with the Father, Son, and Spirit is very plain in the scripture. But yet it may admit of further demonstration. Only this caution I must lay in beforehand: whatever is affirmed in the pursuit of this truth is done with relation to the explanation ensuing in the beginning of the next chapter.

The ways and means then on the part of the saints, whereby in Christ they enjoy communion with God, are all the spiritual and holy actings and outgoings of their souls in those graces and by those ways wherein both the moral and instituted worship of God consists. Faith, love, trust, joy, and the like are the natural or moral worship of God whereby those in whom they are have communion with him. These are either immediately acted on God and not tied to any outward ways or means, or else they are further drawn forth in solemn prayer and praises according to the way he has appointed. That the scripture distinctly assigns all these to the Father, Son, and Spirit — manifesting that the saints, in all of them, both as they are purely moral and as further clothed with instituted worship, respect each person respectively — is what I shall further declare by particular instances.

For the Father: faith, love, obedience, and the like are peculiarly, and distinctly yielded by the saints to him, and he is peculiarly manifested in those ways as acting peculiarly towards them, which should draw them forth, and stir them up thereunto. He gives testimony to, and bears witness of his Son (1 John 5:9). This is the witness of God which he has testified of his Son. In his bearing witness he is an object of belief. When he gives testimony (which he does as the Father, because he does it of the Son) he is to be received in it by faith. And this is affirmed verse 10. He that believes on the Son of God, has the witness in himself. To believe on the Son of God in this place, is, to receive the Lord Christ as the Son, the Son given to us, for all the ends of the Father-love, upon the credit of the Father's testimony: and therefore therein is faith immediately acted on the Father. So it follows in the next words, he that believes not God (that is, the Father, who bears witness to the Son) makes him a liar: you believe in God, (says our Savior) (John 14:1) that is, the Father, as such; for he adds, believe also in me; or believe you in God, believe also in me: God as the prima veritas, upon whose authority is founded, and whereinto all divine faith is ultimately resolved, is not to be considered as peculiarly expressive of any person, but comprehending the whole Deity, which undividedly is the prime object thereof. But in this particular it is the testimony and authority of the Father (as such) therein, of which we speak, and whereupon faith is distinctly fixed on him: which if it were not so, the Son could not add; believe also on me.

The like also is said of love. 1 John 2:15. If any man love the world, the love of the Father is not in him. That is, the love which we bear to him, not that which we receive from him. The Father is here placed, as the object of our love, in opposition to the world, which takes up our affections; the Father denotes the matter and object, not the efficient cause of the love enquired after. And this love of him as a Father, is that which he calls his honor (Malachi 1:6).

Further, these graces as acted in prayer and praises, and as clothed with instituted worship, are peculiarly directed to him. We call on the Father (1 Peter 1:17). Ephesians 3:14-15. For this cause I bow my knees to the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named. Bowing the knee, comprises the whole worship of God, both that which is moral, in the universal obedience he requires, and those peculiar ways of carrying it on, which are by him appointed. Isaiah 45:23. To me (says the Lord) every knee shall bow, and every tongue shall swear. Which verses 24-25 he declares to consist in their acknowledging of him, for righteousness, and strength. Yea, it seems sometimes to comprehend the orderly subjection of the whole creation to his sovereignty. In this place of the apostle, it has a far more restrained acceptation, and is but a figurative expression of prayer, taken from the most expressive bodily posture to be used in that duty. This he further manifests, verses 16-17, declaring at large what his aim was, and whereabouts his thoughts were exercised in that bowing of his knees. The workings then of the spirit of grace in that duty, are distinctly directed to the Father as such, as the fountain of the Deity, and of all good things in Christ; as the Father of our Lord Jesus Christ. And therefore the same apostle does in another place, expressly conjoin, and yet as expressly distinguish the Father and the Son in directing his supplications: (1 Thessalonians 3:11) God himself even our Father, and our Lord Jesus Christ direct our way to you. The like precedent also have you of thanksgiving; (Ephesians 1:3-4) blessed be the Father of our Lord and Savior Jesus Christ, and so on. I shall not add those very many places, wherein the several particulars that do concur to that whole divine worship (not to be communicated to any, by nature not God without idolatry) wherein the saints do hold communion with God, are distinctly directed to the person of the Father.

It is so also in reference to the Son: (John 14:1) you believe in God (says Christ) believe also in me. Believe also, act faith distinctly on me; faith divine, supernatural, that faith whereby you believe in God, that is the Father. There is a believing of Christ, namely, that he is the Son of God, the Savior of the world. This is that whose neglect our Savior so threatened to the Pharisees: (John 8:24) if you believe not that I am he, you shall die in your sins. In this sense faith is not immediately fixed on the Son, being only an owning of him, that is, the Christ to be the Son, by closing with the testimony of the Father concerning him. But there is also a believing on him, called believing on the name of the Son of God (1 John 5:13). So also (John 9:36) yea the distinct affixing of faith, affiance and confidence on the Lord Jesus Christ the Son of God, as the Son of God; is most frequently pressed. John 3:16. God (that is the Father) so loved the world that whosoever believes on him (that is the Son) should not perish. The Son, who is given of the Father is believed on. He that believes on him, is not condemned (verse 18). He that believes on the Son has eternal life (verse 36). This is the work of God that you believe on him, whom he has sent (John 6:29, verse 40; 1 John 5:10). The foundation of the whole is laid (John 5:23). That all men should honor the Son, even as they honor the Father; he that honors not the Son, honors not the Father which sent him. But of this honor and worship of the Son, I have treated at large elsewhere: and shall not in general insist upon it again. For love, I shall only add that solemn apostolical benediction, (Ephesians 6:24) grace be with all them that love our Lord Jesus Christ in sincerity. That is with divine love, the love of religious worship; which is the only incorrupt love of the Lord Jesus.

Furthermore, that faith, hope, and love acting themselves in all manner of obedience and appointed worship are peculiarly due from the saints and distinctly directed to the Son is abundantly manifested from that solemn doxology, Revelation 1:5-6: to him who loved us and washed us from our sins in his own blood, and has made us kings and priests to God and his Father — to him be glory and dominion for ever and ever, Amen. Which is yet set forth with more glory in chapter 5:8: the four living creatures and the four and twenty elders fell down before the Lamb, having every one of them harps and golden vials full of odors which are the prayers of saints. And verses 13-14: every creature in heaven, and on earth, and under the earth, and in the sea — and all that are in them — heard I saying, blessing, honor, glory, and power be to him who sits on the throne and to the Lamb for ever and ever. The Father and the Son — he who sits on the throne and the Lamb — are held out jointly yet distinctly as the adequate object of all divine worship and honor forever. And therefore Stephen in his solemn dying invocation fixes his faith and hope distinctly on him, Acts 7:59-60: Lord Jesus receive my spirit, and Lord lay not this sin to their charge. And this worship of the Lord Jesus the apostle makes the distinguishing character of the saints, 1 Corinthians 1:2: with all who in every place call upon the name of Jesus Christ our Lord, both theirs and ours — that is, with all the saints of God. And invocation generally comprises the whole worship of God. This then is the due of our Mediator, though as God, as the Son, not as Mediator.

Thus also is it in reference to the Holy Spirit of grace. The closing of the great sin of unbelief is still described as an opposition to and resisting of the Holy Spirit. And there is distinct mention of the love of the Spirit, Romans 15:13. The apostle also peculiarly directs his supplication to him in that solemn benediction, 2 Corinthians 13:14: the grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with you. All such benedictions are originally supplications. He is likewise entitled to all instituted worship from the appointment of the administration of baptism in his name, Matthew 28:18. Of these things more afterward.

Now of the things which have been delivered, this is the sum: there is no grace whereby our souls go forth to God, no act of divine worship yielded to him, no duty or obedience performed, but they are distinctly directed to Father, Son, and Spirit. Now by these and such like ways do we hold communion with God; and therefore we have that communion distinctly as has been described.

This may further appear if we consider how distinctly the persons of the Deity are revealed to act in the communication of those good things wherein the saints have communion with God. As all the spiritual ascendings of their souls are assigned to them respectively, so all their internal receivings of the communications of God to them are held out in such a distribution as points at distinct springs and fountains — not of being in themselves, but of dispensations to us. Now this is declared two ways.

First, when the same thing is at the same time ascribed jointly and yet distinctly to all the persons in the Deity, and respectively to each of them. So are grace and peace in Revelation 1:4-5: grace be to you and peace from him who is, and who was, and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ who is the faithful witness, and so forth. The seven spirits before the throne are the Holy Spirit of God considered as the perfect fountain of every perfect gift and dispensation. All are here joined together, and yet all mentioned as distinguished in their communication of grace and peace to the saints.

Second, when the same thing is attributed severally and singly to each person. There is indeed no gracious influence from above, no outpouring of light, life, love, or grace upon our hearts, but it proceeds in such a dispensation. I shall give only one instance which is very comprehensive and may be thought to comprise all other particulars — and this is teaching. The teaching of God is the real communication of every particular emanation from himself to the saints of which they are made partakers. That promise — they shall all be taught of God — wraps up in itself the whole mystery of grace as to its actual dispensation to us, so far as we may be made real possessors of it. Now this is assigned to each person.

First, to the Father. The accomplishment of that promise is peculiarly referred to him. John 6:45: it is written in the prophets, and they shall all be taught of God. Every man therefore who has heard and learned of the Father comes to me. This teaching whereby we are translated from death to life, brought to Christ, to a participation of life and love in him, it is of and from the Father. Him we hear, of him we learn, by him we are brought to union and communion with the Lord Jesus. This is his drawing us, his begetting us anew of his own will by his own Spirit.

Second, to the Son. The Father proclaims him from heaven to be the great Teacher in that solemn charge to hear him which came once again from the excellent glory: this is my beloved Son, hear him. The whole of his prophetical and no small part of his kingly office consists in this teaching. Herein is he said to draw men to him as the Father is said to do in his teaching, John 12:32 — which he does with such efficacy that the dead hear his voice and live. The teaching of the Son is a life-giving, spirit-breathing teaching: an effectual influence of light whereby he shines into darkness; a communication of life, quickening the dead; an opening of blind eyes and changing of hard hearts, a pouring out of the Spirit with all the fruits thereof. Hence he claims it as his privilege to be the sole Master, Matthew 23:10: one is your Master, which is Christ.

Third, to the Spirit. John 14:26: the Comforter shall teach you all things. And the anointing which you have received abides in you, and you need not that any man teach you, but as the same anointing teaches you of all things and is truth and is no lie — even as it has taught you, you shall abide in him, 1 John 2:27. That teaching unction which is not only true but truth itself is only the Holy Spirit of God. So he teaches also, being given to us that we may know the things freely given to us of God, 1 Corinthians 2:12. I have chosen this special instance because, as I said, it is comprehensive and comprises in itself most of the particulars that might be enumerated — quickening, preserving, and the like.

This then further drives on the truth under demonstration: there being such a distinct communion of grace from the several persons of the Deity, the saints must needs have distinct communion with them.

It remains only to intimate in a word wherein this distinction lies and what is the ground thereof. The Father does it by the way of original authority; the Son by the way of communicating from a purchased treasury; the Holy Spirit by the way of immediate efficacy.

The Father communicates all grace by the way of original authority. He quickens whom he will, John 5:21. Of his own will he begat us, James 1:18. Life-giving power is in respect of original authority invested in the Father by the way of eminency. And therefore in sending the quickening Spirit, Christ is said to do it from the Father, or the Father himself to do it, John 14:26 and John 15:26.

The Son communicates by the way of making out a purchased treasury. Of his fullness do we all receive and grace for grace, John 1:16. It pleased the Father that in him all fullness should dwell, Colossians 1:19. Isaiah 53:10-11: when you shall make his soul an offering for sin he shall prolong his days, and the pleasure of the Lord shall prosper in his hand; by his knowledge shall my righteous servant justify many, for he shall bear their iniquities. And with this fullness he has also authority for the communication of it, John 5:25-26 and Matthew 28:18.

The Spirit does it by the way of immediate efficacy. Romans 8:11: if the Spirit of him who raised up Jesus from the dead dwell in you, he who raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwells in you. Here are all three comprised with their distinct concurrence to our quickening. Here is the Father's authoritative quickening — he raised Christ from the dead and he shall quicken you. And the Son's mediatory quickening — for it is done in the death of Christ. And the Spirit's immediate efficacy — he shall do it by the Spirit that dwells in you. And thus is the distinct communion of which we treat both proved and demonstrated.

That the saints have this communion distinctly with the Father, Son, and Spirit. 1 John 5:7 opened to this purpose. Also 1 Corinthians 12:4-6 and Ephesians 2:18. Father and Son mentioned jointly in this communion. The Father solely; the Son also; and the Holy Spirit singly. The saints' respective regard in all worship to each person manifested. Faith in the Father, John 5:9-10, and love toward him, 1 John 2:15. Malachi 1:6. So is prayer and praise. It is so likewise with the Son, John 14:1. Of our communion with the Holy Spirit. The truth further confirmed.

Chapter one established that the saints have communion with God, and explained what communion is in general. Next comes the question of how this communion is carried on and what it consists of. In terms of the distinct persons of the Godhead with whom the saints have fellowship, this communion is either distinct and particular, or shared and exercised jointly. The first thing to establish is that the saints have distinct communion with the Father, with the Son, and with the Holy Spirit — and what each person's particular role in that distinct communion is.

In 1 John 5:7, the apostle tells us that there are three who bear witness in heaven — the Father, the Word, and the Spirit. They are in heaven and bear witness to us. What do they bear witness to? To the sonship of Christ and the salvation of believers in His blood. How do they bear witness? As three — as three distinct witnesses. When God bears witness concerning our salvation, we are bound to receive His testimony, and to receive it in the same way He gives it. He gives it distinctly: the Father bears witness, the Son bears witness, and the Holy Spirit bears witness — for they are three distinct witnesses. We therefore receive their testimonies separately, and in doing so we have communion with each of them individually. What their distinct witnessing consists of will be explained later.

In 1 Corinthians 12:4-6, speaking of the distribution of gifts and graces to the saints, the apostle assigns them distinctly — in terms of their source — to the distinct persons. There are diversities of gifts, but the same Spirit — the one Holy Spirit (verse 12). And there are differences of administrations, but the same Lord — the Lord Jesus (verse 3). And there are diversities of operations, but the same God — the Father (Ephesians 4:6). Graces and gifts are both given and received in this threefold way.

This same distinction applies not only to the outpouring of grace from God and the Spirit upon us, but also to all our approaches to God. Through Christ we have access by one Spirit to the Father (Ephesians 2:18). Our access to God — in which we have communion with Him — is through Christ, in the Spirit, and to the Father. The persons are here understood as each playing a distinct role in carrying out the plan of God's will as revealed in the Gospel.

Sometimes only the Father and the Son are explicitly mentioned. 1 John 1:3: our fellowship is with the Father and with His Son Jesus Christ. The word 'and' here both distinguishes and unites. Also John 14:23: if a man loves Me, he will keep My words, and My Father will love him, and We will come to him and make Our home with him. It is in this communion that the Father and the Son make their home in the soul.

Sometimes only the Son is spoken of in this regard. 1 Corinthians 1:9: God is faithful, by whom you were called into the fellowship of His Son Jesus Christ our Lord. And Revelation 3:20: if anyone hears My voice and opens the door, I will come in to him and will eat with him, and he with Me — which will be discussed later.

Sometimes the Spirit alone is mentioned. 2 Corinthians 13:14: the grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. The distinct communion of the saints with the Father, Son, and Spirit is quite clear in Scripture, but it can be demonstrated further. One caution must be noted beforehand: everything argued in what follows is to be understood in light of the explanation given at the start of the next chapter.

The means by which the saints, in Christ, enjoy communion with God are all the holy and spiritual movements of their souls in those graces and through those ways that make up both the moral and instituted worship of God. Faith, love, trust, joy, and the like are the natural or moral worship of God through which those who possess them have communion with Him. These are either directed immediately toward God with no outward form or means, or they are expressed further in solemn prayer and praise according to the way He has appointed. Scripture distinctly assigns all of these to the Father, Son, and Spirit — showing that the saints, in all of their worship, whether purely moral or clothed in instituted forms, direct their attention to each person respectively. I will demonstrate this further with particular examples.

Regarding the Father: faith, love, obedience, and the like are peculiarly and distinctly directed by the saints to Him, and He reveals Himself distinctly through these means as acting toward them in ways that are meant to draw those responses out of them. He gives testimony to His Son and bears witness of Him (1 John 5:9): this is the testimony of God, which He has testified of His Son. In His bearing of witness, He presents Himself as an object of belief. When He gives testimony — which He does as the Father, because He does it concerning the Son — we are to receive it by faith. This is what verse 10 says: he who believes on the Son of God has the witness in himself. To believe on the Son of God in this passage means to receive the Lord Christ as the Son — the Son given to us for all the ends of the Father's love — on the basis of the Father's testimony. In doing so, faith is immediately directed to the Father. This is confirmed in the next words: he who does not believe God — that is, the Father, who bears witness to the Son — makes Him a liar. Our Savior says (John 14:1): 'You believe in God' — that is, the Father as such — 'believe also in Me.' God as the first truth, upon whose authority all divine faith is ultimately grounded, is not to be understood as referring peculiarly to any one person but as encompassing the whole Deity, which is undividedly the primary object of faith. But in this particular context we are speaking of the testimony and authority of the Father as such, upon which faith is distinctly fixed on Him. This must be so, for otherwise the Son could not add, 'Believe also in Me.'

The same is said of love. 1 John 2:15: if anyone loves the world, the love of the Father is not in him. This means the love we bear to Him, not the love we receive from Him. The Father is placed here as the object of our love, in contrast to the world that takes up our affections. The Father here refers to the object of love, not its cause. And this love of Him as Father is what He calls His honor (Malachi 1:6).

Furthermore, these graces as expressed in prayer and praise — as clothed with instituted worship — are peculiarly directed to Him. We call on the Father (1 Peter 1:17). Ephesians 3:14-15: for this reason I bow my knees to the Father of our Lord Jesus Christ, from whom every family in heaven and on earth is named. Bowing the knee encompasses the whole worship of God, both the moral worship of universal obedience and the particular forms of worship He has appointed. Isaiah 45:23: to Me, says the Lord, every knee shall bow, and every tongue shall swear. He explains in verses 24-25 that this consists in people acknowledging Him for righteousness and strength. At times this phrase seems to embrace the orderly subjection of all creation to His sovereignty. In the apostle's passage, however, it has a much narrower meaning and is simply a figurative expression for prayer, drawn from the most expressive bodily posture used in that duty. He makes this clearer in verses 16-17, laying out at length what he had in mind and what his thoughts were occupied with in that bowing of his knees. The inner workings of the Spirit of grace in that duty are distinctly directed to the Father as such — as the source of the Deity and of all good things in Christ, as the Father of our Lord Jesus Christ. So the same apostle, in another place, expressly joins and yet expressly distinguishes the Father and the Son in directing his prayers: God Himself, even our Father, and our Lord Jesus Christ direct our way to you (1 Thessalonians 3:11). You also have a precedent for thanksgiving: blessed be the Father of our Lord and Savior Jesus Christ, and so on (Ephesians 1:3-4). I will not add the many other passages where the various elements of divine worship — worship that belongs to God alone and cannot be given to any creature without idolatry — are distinctly directed to the person of the Father.

The same is true with respect to the Son. John 14:1: 'You believe in God,' says Christ, 'believe also in Me.' Believe also in Me — exercise divine, supernatural faith on Me — that same faith by which you believe in God, that is, the Father. There is a believing that Christ is the Son of God and the Savior of the world. This is what Jesus so solemnly warned the Pharisees about: if you do not believe that I am He, you will die in your sins (John 8:24). In this sense, faith is not immediately fixed on the Son, but is simply an acknowledgment that He — the Christ — is the Son, based on the Father's testimony about Him. But there is also a believing on Him, called believing on the name of the Son of God (1 John 5:13; John 9:36) — the distinct fixing of faith, trust, and confidence on the Lord Jesus Christ the Son of God, as the Son of God — and this is emphasized throughout. John 3:16: God — that is, the Father — so loved the world that whoever believes on Him — that is, the Son — should not perish. The Son, who is given by the Father, is believed on. He who believes on Him is not condemned (verse 18). He who believes on the Son has eternal life (verse 36). This is the work of God — that you believe on Him whom He has sent (John 6:29, 40; 1 John 5:10). The whole is grounded in John 5:23: all should honor the Son, even as they honor the Father; he who does not honor the Son does not honor the Father who sent Him. I have treated the worship and honor of the Son at length elsewhere and will not repeat it here. For love, I will only add that solemn apostolic benediction: grace be with all those who love our Lord Jesus Christ in sincerity (Ephesians 6:24) — that is, with the love of divine worship, which is the only pure and uncorrupted love of the Lord Jesus.

Moreover, that faith, hope, and love — expressed in all manner of obedience and appointed worship — are distinctly due from the saints to the Son is abundantly shown in that solemn doxology in Revelation 1:5-6: to Him who loved us and washed us from our sins in His own blood, and has made us kings and priests to God and His Father — to Him be glory and dominion forever and ever, Amen. This is set forth with even greater glory in chapter 5:8: the four living creatures and the twenty-four elders fell down before the Lamb, each one of them having harps and golden bowls full of incense, which are the prayers of the saints. And in verses 13-14: every creature in heaven, and on earth, and under the earth, and in the sea — and everything in them — I heard saying, blessing, honor, glory, and power be to Him who sits on the throne and to the Lamb forever and ever. The Father and the Son — He who sits on the throne and the Lamb — are presented jointly and yet distinctly as the full and proper object of all divine worship and honor forever. So also Stephen, in his solemn dying prayer, directs his faith and hope distinctly to the Son: Lord Jesus, receive my spirit; Lord, do not hold this sin against them (Acts 7:59-60). The apostle makes this worship of the Lord Jesus the defining mark of the saints: with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours (1 Corinthians 1:2) — that is, with all the saints of God. And invocation, broadly understood, encompasses the whole worship of God. This worship, then, is the right of our Mediator — though as God, as the Son, not merely as Mediator.

The same is true with respect to the Holy Spirit of grace. The great sin of unbelief is consistently described as opposition to and resistance of the Holy Spirit. There is also specific mention of the love of the Spirit (Romans 15:13). The apostle also directs his prayer to the Spirit in that solemn benediction: the grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with you (2 Corinthians 13:14). All such benedictions are, at their core, prayers. The Spirit is likewise entitled to all instituted worship, as seen in the command to administer baptism in His name (Matthew 28:18). More will be said about these things later.

The sum of everything said so far is this: there is no grace by which our souls go out to God, no act of divine worship offered to Him, no duty or obedience performed, that is not distinctly directed to the Father, Son, and Spirit. Through these means and others like them we hold communion with God — and therefore we have that communion distinctly, as has been described.

This can be seen further when we consider how distinctly the persons of the Godhead are revealed to act in communicating those good things in which the saints have communion with God. Just as all the soul's spiritual ascent toward God is assigned to the persons respectively, so all the inward receiving of what God communicates is presented in a way that points to distinct sources — not distinct sources of being in themselves, but of distinct ways of working toward us. This is shown in two ways.

First, when the same thing is assigned jointly and yet distinctly to all three persons at once. So grace and peace are given in Revelation 1:4-5: grace be to you and peace from Him who is, and who was, and who is to come, and from the seven Spirits before His throne, and from Jesus Christ the faithful witness, and so on. The seven Spirits before the throne are the Holy Spirit of God, understood as the perfect source of every perfect gift and dispensation. All three are mentioned together, and yet each is named distinctly as a source of grace and peace to the saints.

Second, when the same thing is separately attributed to each person individually. There is no gracious influence from above, no outpouring of light, life, love, or grace into our hearts, that does not come through this kind of dispensation. I will give just one example — one that is comprehensive and may be thought to include all the others — and that is teaching. The teaching of God is the real communication of every particular gift He sends down to the saints and in which they participate. That promise — 'they shall all be taught of God' — contains within itself the entire mystery of grace as it is actually dispensed to us, as far as we truly receive it. This teaching is assigned to each person.

First, to the Father. The fulfillment of that promise is peculiarly referred to Him. John 6:45: it is written in the Prophets, 'And they shall all be taught of God.' Everyone who has heard and learned from the Father comes to Me. This teaching — by which we are transferred from death to life, brought to Christ, to a share in His life and love — comes from the Father. We hear Him, we learn from Him, He brings us into union and communion with the Lord Jesus. This is His drawing us, His begetting us anew of His own will by His own Spirit.

Second, to the Son. The Father proclaims Him from heaven as the great Teacher in that solemn command to hear Him, which came once more from the excellent glory: 'This is My beloved Son; hear Him.' The whole of His prophetic office, and a large part of His kingly office, consists in this teaching. It is in this teaching that He is said to draw people to Himself, just as the Father does through His teaching (John 12:32) — and He does this with such power that the dead hear His voice and live. The teaching of the Son is life-giving, Spirit-breathing teaching: an effective outpouring of light by which He shines into darkness; a communication of life that raises the dead; an opening of blind eyes and a transformation of hard hearts; a pouring out of the Spirit with all His fruits. Therefore He claims it as His own privilege to be the sole Teacher: one is your Teacher, who is Christ (Matthew 23:10).

Third, consider the Spirit. John 14:26 says the Comforter will teach you all things. And the anointing you have received remains in you, so you do not need anyone else to teach you. Instead, that same anointing teaches you about all things. It is truth and not a lie, and just as it has taught you, you will remain in Him (1 John 2:27). This teaching anointing, which is not only true but truth itself, is the Holy Spirit of God alone. He also teaches us in this way, since He was given to us so that we might understand the things God has freely given us (1 Corinthians 2:12). I have chosen this particular example because, as I mentioned, it is comprehensive and includes within itself most of the specific details that could be listed, such as giving life, preserving, and similar works.

This further confirms the truth we are demonstrating: since there is such a distinct sharing of grace from the individual persons of the Godhead, believers must have distinct communion with each of them.

It only remains to briefly explain where this distinction lies and what its basis is. The Father acts by way of original authority, the Son by way of distributing from a treasury He purchased, and the Holy Spirit by way of immediate power and effectiveness.

The Father communicates all grace by way of original authority. He gives life to whoever He chooses (John 5:21). By His own will He brought us to new life (James 1:18). The power to give life, in terms of original authority, belongs to the Father in a supreme way. Therefore, when Christ sends the life-giving Spirit, He is said to do it from the Father, or the Father Himself is said to do it (John 14:26; John 15:26).

The Son communicates by distributing from a treasury He purchased. From His fullness we have all received grace upon grace (John 1:16). It pleased the Father that all fullness should dwell in Him (Colossians 1:19). Isaiah 53:10-11 says: when You make His soul an offering for sin, He will prolong His days, and the purpose of the Lord will succeed in His hand. By His knowledge My righteous Servant will justify many, for He will bear their sins. Along with this fullness, He also has the authority to distribute it (John 5:25-26; Matthew 28:18).

The Spirit does it by way of immediate power. Romans 8:11 says: if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you. All three persons are included here, each with their distinct role in giving us life. Here is the Father's authoritative life-giving work: He raised Christ from the dead, and He will give you life. Here is the Son's mediating life-giving work: it is accomplished through the death of Christ. And here is the Spirit's immediate power: He will do it through the Spirit who dwells in you. In this way, the distinct communion we have been discussing is both proved and demonstrated.