I mentioned earlier that the old Puritans called this drawing near "common with God." We need to learn from them. J.I. Packer says that the Puritans differ from evangelicals today because, with them: communion with God was a great thing; to evangelicals today it is a comparatively small thing. The Puritans were concerned about communion with God in a way we are not. The measure of our unconcern is the little that we say about it. When Christians meet, they talk to each other about their Christian work and Christian interests, their Christian acquaintances, the state of the churches, and the problems of theology - but rarely of their daily experience of God.
According to Packer the greatest of the Puritans was John Owen. Owen's experience of communion with God is a great example for us. God saw to it that Owen and the suffering Puritans of his day lived closer to God and sought after communion with God more earnestly than we. Writing a letter during an illness in 1674 he said to a friend, "Christ is our best friend, and ere long will be our only friend. I pray God with all my heart that I may be weary of everything else but converse and communion with Him." God used illness and all the other pressures of Owen's life to drive him into communion with God and not away from it.
But Owen was also very intentional about his communion with God. He said, "Friendship is most maintained and kept up by visits; and these, the more free and less occasioned by urgent business . . ." In other words, in the midst of all his academic and political and ecclesiastical labors, he made many visits to God.
And when he went, he did not just go with petitions for things or even for deliverance in his many hardships. He went to see his glorious friend and to contemplate his greatness. The last book he wrote - he was finishing it as he died - is called Meditations on the Glory of Christ. That says a great deal about the focus and outcome of Owen's life. In it he said, The revelation . . . of Christ . . . deserves the severest of our thoughts, the best of our meditations and our utmost diligence in them. . . . What better preparation can there be for [our future enjoyment of the glory of Christ] than in a constant previous contemplation of that glory in the revelation that is made in the Gospel.
The contemplation Owen has in mind is made up of at least two things: on the one hand there is what he called his "severest thoughts" and "best meditations" or in another place "assiduous meditations," and on the other hand relentless prayer. The two are illustrated in his work on Hebrews. One of his greatest achievements was his seven-volume commentary on Hebrews. When he finished it near the end of his life, he said, "Now my work is done: it is time for me to die." How did he do it? We get a glimpse from the preface:
I must now say, that, after all my searching and reading, prayer and assiduous meditation have been my only resort, and by far the most useful means of light and assistance. By these have my thoughts been freed from many an entanglement."
Thus Owen drew near to God by prayer and assiduous meditation and found light and freedom. In this way his was a zeal to draw near that accords with knowledge. This is the kind of zeal that we want. This is the sweet personal knowledge that keeps the zeal in bounds and makes it burn the more brightly. With this knowledge and zeal let us draw near day by day and hour by hour.
Read the whole article here:
http://www.desiringgod.org/library/sermons/97/032397.html
