Englands duty under the present gospel liberty from Revel. III, vers. 20 : wherein is opened the admirable condescension and patience of Christ in waiting upon trifling and obstinate sinners, the wretched state of the unconverted, the nature of evangelical faith ..., the riches of free grace in the offers of Christ ..., the invaluable priviledges of union and communion granted to all who receive him ... / by John Flavell ...

SERMON XI. (Book 11)

Revel. 3. 20. —I will sup with him, and he with me.

WE have heard the first encouragement or argument of Christ, to perswade the Hearts of Sinners to open to him, viz. That he will come in to them, and that not empty handed; He will also Sup with them; and to make the encouragement compleat and full, he here adds, And he with me. This last clause sets forth that Spiritual-soul-refreshing-communion which is betwixt Christ and belie∣vers; begun in this World, compleated and per∣fected in the World to come. Hence our tenth Observation is,

XI. DOCT.

That there is a mutual, sweet and intimate commu∣nion betwixt Iesus Christ, and believers in this World.

Communion with Christ is frequent in the lips of many men, but an hidden mystery to the Souls of most men. This Atheistical age scoffs, and

ridicules it, as Enthusiasm, and Fanaticism; but the Saints find that reality, and incomparable sweetness in it, that they would not part with it for Ten thousand Worlds. When the Roman Soldiers entred the Temple at Ierusalem, and found no Image there, as they used to have in their own Idolatrous Temples; they gave out in a Jeer, that the Jews worshiped the Clouds. Thus prophane Atheists scoff at the most solemn, aw∣ful and sweetest part of internal Religion, as a meer fancy; but the thing is real, sure, and sensible; if there be truth in any thing in the World, there is truth in this, That there are real intercourses betwixt the visible and invisible World; betwixt Christ, and the Souls of belie∣vers, which we here call communion, 1 Iohn 1. 3. Truly our fellowship is with the Father, and with his Son Christ Iesus. 'Tis really and truly so, we impose not upon the World, we tell you no more than we have felt. The life of Enoch is call'd his walking with God, Gen. 5. 24. O sweet and pleasant walk! All pleasures, all joys, are in that walk with God. Blessed are the people that hear the joyful sound, they shall walk, O Lord, in the light of thy countenance, Psal. 89. 15. The joyful sound there spoken of, was the sound of the trumpet, which called the people to the solemn Assemblies, where they walked in the light of Gods countenance, the sweet manifestations of his favour; and because the World is so apt to suspect the reality and certainty of this Doctrin, the Apostle again asserts it, Phil. 3. 20. Truly our conversation is in Heaven. We breath below, but we live above; we walk on Earth, but our con∣versation is in Heaven. To open this Point

three things must come under consideration,

• 1. What Communion with Christ is?
• 2. That there is such a Communion be∣twixt him and believers.
• 3. The excellency of this Communion.

First, What Communion with Christ is in the general nature of it. To open this it must be considered that there is a twofold Communion.

• 1. A state of Communion.
• 2. Actual Communion.

The first is fundamental to the second; we can have no actual Communion with the Father, Son or Spirit till we be first brought into a state of Communion. This state of Communion is in Scripture called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our fellowship or part∣nership with Christ. Such a Fellowship as Merch∣ants have in one and the same Ship and Cargo; where one hath more and another less, but how∣ever a joint though unequal interest; one lives in one Kingdom, another in another Kingdom, but they are joyntly interested in the same Goods. This comparison must not be stretcht beyond its intention, which is to shew nothing but this, that Christ and believers are co-partners, or co-heirs in the same inheritance; hence they are called, Psal. 45. 7. his fellows; God even thy God hath anointed thee with the oyl of gladness above thy fel∣lows; and again, Rom. 8. 17. If children, then heirs; heirs of God, and joint heirs with Christ. Christ states his people, gives then a right and title not only to himself, but to those good things pur∣chased

by him; yea, and the very glory he now enjoys in Heaven, Iohn 17. 22. The glory which thou gavest me, I have given them.

'Tis true, there are some things in Christ which are peculiar to himself, and incommuni∣cable to any creature, as his eternity, consub∣stantiality with his Father, &c. neither have we fellowship in his mediatorial Works; we have the fruits and benefits of them, but no partnership with him in the glory and honour of them; that is peculiarly his own: and though it be said in the Scriptures, that believers are righteous as he is righteous, yet the meaning is not that they can Justifie others, as Christ doth; no, they are Ju∣stified by him, but cannot communicate righteous∣ness to others as Christ doth to them. But there are other things wherein there is a partnership betwixt Christ and his people; among others, they partake with him in the Spirit of Sanctifica∣tion on Earth, and glory in Heaven: The same Spirit of holiness which dwells in Christ without measure, is communicated by him to the Saints in measure, 1 Iohn 4. 13. He hath given us of his Spirit. And as Christ communicates his Spirit to the Saints, so he communicates the glory of Hea∣ven to them; not that they shall be as glorious in Heaven as Christ is, no, no; he will be known among the Saints in glory, as the Sun is known from the lesser Stars. Thus briefly of the state of communion which is called in Scripture, our being made nigh, Eph. 2. 13. and indeed we must be made nigh, before we can actually draw nigh. We must be put into a state of fellowship, before ever we can have actual communion with God.

Secondly, Beside this state of Communion, there is also an actual Communion, which the Saints have in this World with the Father and Son in the duties of Religion. This is that I am here ingaged to open: This is our supping with Christ, and his with us; and for clearness sake I shall open it both,

• 1. Negatively, What it is not.
• 2. Positively, What it is.

I. Negatively, What it is not; for I find persons are hugely apt to mistake in this matter, taking that for Communion with God which is not so; and here let it be noted,

First, That Communion with God doth not consist in the bare performance of Religious du∣ties. I do not say that Men may have Commu∣nion with God in this World without duties, 'tis a delusion of Satan to think so; but this is what I say, that Communion with God consisteth not in the mere performances of Duties. Communi∣on and duties of Religion are two things sepa∣rable one from the other. Men may multiply du∣ties, and yet be strangers to Communion with God in them; even humiliation and fasting days may be kept by Souls that are estranged from Communion with the Lord, Zach. 7. 5. Speak unto all the people of the Land, and unto the Priests saying, When ye fasted and mourned in the fifth, and seventh month; even these seventy years, did ye at all fast unto me, even unto me? q. d. Had your Souls pure intentions and respects in those duties to my glory? Had you special Communion with me, or I with you in those duties? Did you ever

feel your Souls in these days wounded for sin? Or did you not fast out of custom, and mourn for company? God may be near in Mens mouths, and at the same time far from their reins, Ier. 12. 2. Religious words may flow out of Mens lips, when not one drop of Religion touches their reins and hearts; that is, the secret inward powers of their Souls; you cannot therefore safely depend upon this, Christ rejects this plea, Matth. 7. 22. Get a better evidence of Commu∣nion with God than this, or you will certainly come short of your expectation. I know you not, saith Christ; there was never any Spiritual ac∣quaintance betwixt your Souls and me; I know you not in a way of approbation.

2ly, Neither do all stirrings and workings of the affections in duties, infallibly evidence and prove Communion betwixt God and that Soul, for it is possible, yea, common, to have the af∣fections raised in a natural way, and by external motives in the duties of Religion; this you see in that Example, Ezck. 33. 32. And lo thou art unto them as a very lovely song, of one that hath a plea∣sant voice; and can play well on an instrument: for they hear thy words, but they do them not. The sweet modulation of the Prophets voice, was like the skilful touch of a rare musical Instru∣ment, which in a natural way moved and exci∣ted their affections: thus Iohns hearers rejoyced in his Ministry for a season. I confess, this is very apt to cast Souls into a mistake of their con∣dition. They distinguish not betwixt the influences that come upon their affections from without, from extrinsick things, and those that are purely inward, Divine, and Spiritual. But then,

II. To shew you positively what Communion with God is. Here we must consider two things.

• 1. What things it presupposes in us.
• 2. Wherein the nature of it consists.

First, There are divers things pre-required and presupposed unto all actual Communion with God in Duties; and where these things are wanting men can have no communion with God. You may have Communion with his Peo∣ple, and Communion with his Ordinances, but not Communion with God and Christ in them. And these pre-requisites are three,

I. Vnion with Christ is fundamentally necessa∣ry to all Communion with him. All Communi∣on is founded in Union; and where there is no Union there can be no Communion. You know (saith an excellent Person) the member receives nothing from the head,* 1.1 unless it be united to it; nor the branch from the root. All is yours, and ye are Christs, 1 Cor. 3. 23. Here's a vast possession, but all founded upon Vnion; as all Communion is founded upon Vnion, so all Vnion terminates in Communion; and the closer the Vnion, the fuller is the Communion.

Before our Union with Christ, we are strang∣ers unto God, Eph. 2. I3. We live without God in the World; 'tis in Christ that we are made nigh; 'tis in the beloved we are made accepted. Whilst we are in the state of alienation from Christ, we have no more to do with the communications of joy and peace, with the seals and earnests of the Spirit, than a Native Indian hath with the pri∣vileges of London. If any man open to me, saith Christ, I will come in to him and sup with him, and he with me.

II. Communion with God presupposes the habits of grace implanted in the Soul by sancti∣fication; a found and sincere change of Heart. No sanctification, no communion, 1 Iohn 1. 6. If we say we have fellowship with him, and walk in darkness we lye, and do not the truth. The Apostle gives the lye to such bold pretenders: The Lord is nigh to all that call upon him, unto all that call up∣on him in truth: That latter clause restrains all spiritual communion unto upright Souls. For an Hypocrite shall not come before him, Job 13. 16.

III. Communion with God doth not only sup∣pose grace implanted, but also implanted grace excited; grace in act: For a man may have the habits of faith, love and delight in him, and yet be without actual communion with God; for by this grace is awakned and put into act. A be∣liever when he is asleep, and acts no grace, is in a state of communion with God; but if he will have actual communion, his faith, love, and de∣light must be awakned; they must not lye a∣sleep in the habit. Thou saidst, seek my face, my heart said unto thee, thy face Lord will I seek, Psal. 27. 8. It was in order to actual communion with Christ that the Church so earnestly begs fresh influences of the Spirit to excite her graces in∣to act, Cant. 4. I6. Awake O North-wind, and come thou South, blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits. And though believers are not so to wait for influences of the Spirit, as mean time to neglect all proper out∣ward means of exciting their own graces, enga∣ging their Hearts to approach unto God, Ier. 30. 21. Yet certainly it is the work of Gods Spirit,

and without him we can do nothing to any pur∣pose. The Seaman may trim the Sayls, wey the Anchor, put all into a sayling posture; but till a gale come from Heaven there is little or no motion. The same Spirit that plants the habits, is he also that excites the acts of grace. These three things therefore are pre-requisites unto all communion with God.

Secondly, Next let us consider wherein this Heavenly privilege of communion with God doth consist; and more generally it will be found to lye in a spiritual correspondency betwixt Christ and the Soul. God lets forth influences upon our Souls, and we by the assistance of his Spirit, make returns again unto God. Commu∣nion is a mutual action, so in the Text, I will sup with him, and he with me. We cry to God, and God answers that cry, by the incomes of Spiritual grace upon the Soul, Psal. I38. 3. In the day that I cryed thou answeredst me, and strength∣nedst me with strength in my Soul. More particular∣ly, there are many ways or methods wherein Men have this Spiritual correspondence or com∣munion with God, viz.

• 1. In the contemplation of his Attributes.
• 2. In the exercises of our grace in Religi∣ous duties.
• 3. In his various Providences. In all these the Saints have communion with them.

First, There is a sweet and sensible communi∣on betwixt God and his people in the contemplati∣on of the divine Attributes, and the impressions God makes by them, upon our Souls whilst we medi∣••ate on them, As for instance,

(1.) Sometimes the Lord discovers and mani∣fests to the Souls of his people his immense great∣ness; the manifestation of which Attribute makes an awful humbling impression upon the Soul; makes them seem as nothing to them∣selves. Thus when Abraham that great believer considered the greatness of that God with whom he had to do; that sight of God seemed to re∣duce him to his first principles, to crumble him as it were into dust and ashes again, Gen. 18. 27. I that am but dust and ashes have taken upon me to speak unto God. He now looks upon himself as an heap of vileness and unworthiness; so Da∣vid, Psal. 8. 12. When I consider thy Heavens, the work of thy hands; the Moon and the Stars which thou hast made, (from whence he inferr'd the greatness of the Creator) Lord what is man, that thou art mindful of him? q. d. When I con∣sider what a great God the Creator of the World is, I am justly astonished that ever he should set his Heart upon so vile a thing as Man. When men compare themselves among themselves, and measure themselves by themselves, their Spirits are apt to swell with pride; but would they look up to God, as these holy men did, they would admire his condescension. And this is communi∣on with God in the meditation of his immense greatness.

Secondly, The representations and meditati∣ons of the purity and holyness of God, working shame and deep abasement in the Soul, for the pollutions and sinful filthiness that is in it. This is communion with God, and an excellent way of fellowship with him. Thus when a represen∣tation of God in his holyness was made unto

the Prophet, Isa. 6. 3, 4, 5. There were the Sera∣phims, covering their faces with their wings; and crying one to another, saying, Holy, holy, holy is the Lord God Almighty; the Earth is full of his glo∣ry. The effect this produced, or the return made by the Prophet to this manifestation of God in his holiness, was deep abasement of soul for his unsuitableness to so holy a God, vers. 5. Then, said I, wo is me, for I am undone, because I am a man of unclean lips, &c. And this is real communion with God in his holiness: Thus Iob who had stifly defended his own integrity against men, yet when God enters the lists with him, and he saw what a great and holy God he had to do with; cryed out, Iob 40. 4, 5. Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth. Once have I spoken, but I will not answer; yea, twice, but I will proceed no further. q. d. I have done, Lord, I have done; I could answer men, but I cannot answer thee; thou art holy but I am vile.

Thirdly, There are sometimes representati∣ons of the goodness and mercy of God made unto the Souls of his people. When these produce an ingenuous thaw and melting of the Heart in∣to an humble, thankful admiration of it, and an answerable care of pleasing him in the ways of obedience; then have men communion with God in his goodness: The goodness of God runs down to men in a double channel; his goodness to their bodies, in external providences; his goodness to their Souls, in spiritual mercies. When the goodness of God either way draws forth the love, and gratitude of the Soul to the God of our mercies; then have we real com∣munion

with him: Thus Iacob, Gen. 32. 9, 10. And Jacob said, O God of my Father Abraham, and God of my Father Isaac; which saidst unto me, Return unto thy Country, and to thy kindred, and I will deal well with thee. I am not worthy of the least of all the mercies, and of all the truth which thou hast shewed unto thy servant; for with my staff I passed over this Jordan, and now I am be∣come two ••ands. Ah, Lord, I see a multitude of mercies round about me, and the least of them is greater than I: So David, 1 Chron. I7. I6, I7. And David the King came and sat before the Lord, and said, Who am I, O Lord God, and what is mine house, that thou hast brought me hitherto? And yet this was a small thing in thine eyes, O God, &c. what can David speak more to thee? You see in these instances what effects the goodness of God even in inferiour outward mercies, useth to pro∣duce in sanctified hearts. But then, if you come to spiritual mercies, and ponder the goodness of God to your Souls, in pardoning, accepting, and saving such vile sinful creatures as you have been; this much more affects the heart, and over∣whelms it with an holy astonishment; as you see in Paul, 1 Tim. 1. 16. The grace of our Lord was abundant. I was a persecutor, a blasphemer, yet I obtained mercy. So Mary, that notorious sinner, when pardoning grace appeared to her, into what a flood of tears, into what transports of love did the sight of mercy cast her Soul! She wept and washt her Saviours feet with tears of joy and thankfulness, Luke 7. 44. No terrors of the Law, no frights of Hell, thaw the heart like the apprehensions of pardoning mercy.

Fourthly, Sometimes there are special repre∣sentations of the veracity and faithfulness of God, made unto his people, begetting trust and holy confidence in their Souls; and when they do so, then have men communion with God in his faith∣fulness, Thus Heb. 13. 5, 6. I will never leave thee nor forsake thee. There is a discovery of the faithful∣ness of God; and what follows upon this? See vers. 6. So that we may boldly say, The Lord is our God; we will not fear what man can do unto us. Here's faithfulness in God producing trust and confi∣dence in the believer. This is that reciprocati∣on, that sweet fellowship and communion betwixt God and a believer with respect to his fidelity. Behold, God is my salvation, I will trust and not be afraid, Isa. I2. 2. And truly, friend, this is what the Lord justly expects from thee, even thy trust and confidence in him, thy steady dependance on him, in return to all the discoveries of his faith∣fulness to thee, both in his Word and Provi∣dences.

Fifthly, There are manifestations of the an∣ger and displeasure of God, by the hiding of his face from them, and the frowns of his provi∣dence, when these produce repentance, and deep humiliation for sin; an unquietness, a restlesness of Spirit till he restore his favour, and manifest, his reconciliation to the Soul; even here also is real communion betwixt God and the Soul, Psal. 30. 7. Thou hidest thy face, and I was troubled. Nor will a gracious Soul rest there, but will take pains to sue out a fresh pardon, Psal. 51. 8. Make me to hear joy and gladness, that the bones which thou hast broken, may rejoyce; restore unto me the joys of thy salvation, vers. 12.

I cannot here omit to detect a great mistake here, even amongst Gods own people; many of them understand not what communion there should be with God, under the manifestations of his displeasure for sin; they know that the af∣fectionate meltings of their Souls into love, praise, &c. to be communion with God; but that the shame, grief and sorrow, produced in them by the manifestations of Gods displeasure; I say, that even in these things there may be communion with God they understand not. But let me tell thee, that even such things as these are the choice fruits of the Spirit of Adoption, and that in them thy Soul hath as real and be∣neficial communion with God, as in the greatest transports of Spiritual joy and comfort. O'tis a blessed frame to be before the Lord, as Ezra was, after conviction of thy loosness, carelesness, and Spiritual defilements, the consequents of those sins; saying with him, O my God I am ashamed, and even blush to lift up my face unto thee, Ezra 9. 6. Shame and blushing are as excellent signs of communion with God, as the sweetest smiles.

Lastly, There are representations and special contemplations of the omniscience of God, pro∣ducing sincerity, comfort in appeals, and re∣course to it in doubts of our own uprightness. And this also is a choice and excellent method of communion with God. (1.) When the omnisci∣ence of God strongly obliges the Soul to since∣rity and uprightness, as it did David, Psal. 139. 11, 12. compared with Psal. 18. 23. I was also up∣right before him. The consideration that he was always before the Eye of God, was his preser∣vative

from iniquity, yea, from his own iniqui∣ty. (2.) When it produceth comforts in ap∣peals to it, as it did in Hezekiah, 2 Kings 20. 3. Remember now, O Lord, that I have walked before thee in truth, and with a perfect heart. So Iob 10. 7. he also appeals to this attribute, Thou knowest that I am not wicked. So did Ieremiah, Chap. 12. 3. But thou, O Lord, knowest me, thou hast seen me, and tryed my heart towards thee. (3.) When we have recourse to it, under doubts and fears of our own uprightness. Thus did David, Psal. 139. 23. Search me, O God, and try my heart; prove me, and see my reins; see if there be any way of wickedness in me. In all these attributes of God, Christians have real and sweet communion with him, which was the first thing to be opened: Communion with God in the meditation of his attributes.

Secondly, The next method of communion with God, is in the exercise of our graces in the various duties of Religion; In Prayer, Hearing, Sacraments, &c. in all which the Spirit of the Lord influences the graces of his people, and they return the fruits thereof in some measure to him. As God hath planted various graces in regene∣rate Souls, so he hath appointed various duties to exercise and draw forth those graces; and when they do so, then have his people sweet actu∣al communion with him. And

1. To begin with the first grace that shews it self in the Soul of a Christian, to wit, repent∣ance and sorrow for sin. In the exercise of this grace of repentance the Soul pours out it self be∣fore the Lord, with much bitterness and broken∣ness of Heart; casts forth its sorrows, which

sorrows are as so much seed sown, and in re∣turn thereto the Lord usually sends an answer of peace, Psal. 32. 4, 5. I said, I will confess my trans∣gression, and thou forgavest the iniquity of my sin. Here's a voice of sorrow sent up, and a voice of peace coming down; which is real communi∣on betwixt God and Man in the exercises of re∣pentace.

2ly, As there are seasons in duty, wherein the Saints exercise their repentance, and the Lord returns peace; so likewise the Lord helps them in their duties to act their faith, in return whereunto they find from the Lord inward sup∣port, rest and refreshment, Psal. 27. 13. I had fainted unless I had believed. And oft-times an as∣surance of the mercies they have acted their faith about, 1 Iohn 5. I4.

3ly, The Lord many times draws forth emi∣nent degrees of our love to him, in the course of our duties; the heart is filled with love to Christ. The strength of the Soul is drawn forth to Christ in love; and this the Lord repays in kind, love for love, Iohn 14. 21. He that loveth me, my Father will love him; and we will come and make our abode with him. Here is sweet communion with God in the exercises of love. O what a rich trade do Christians drive this way in their duties and exercises of graces!

4ly, To mention no more, in the duties of Passive Obedience, Christians are enabled to exer∣cise their patience, meekness, and long suffering for Christ; in return to which, the Lord gives them the singular consolations of his Spirit. Double returns of joy; The Spirit of glory and of God resteth upon them, 1 Pet. 4. 13, 14. The Lord

strengthens them with passive fortitude, with all might in the inner-man, unto all long-suffering; but the reward of that long-suffering is joyful∣ness, Col. 1. 11. This is the trade they drive with Heaven.

Thirdly, Beside communion with God in the contemplation of his attributes, and graces ex∣ercised in the course of duties; there is another method of communion with God in the way of his Providences; for therein also his people walk with him: To give a taste of this, let us consider Providence in a fourfold aspect upon the people of God.

1. There are afflictive providences, rods and rebukes, wherewith the Lord chastens his chil∣dren; this is the discipline of his house, in an∣swer whereunto gracious Souls return meek and childlike submission; a fruit of the Spirit of Adoption; they are brought to accept the pun∣ishment of their iniquities. And herein lies com∣munion with God under the rod; this return to the rod may not be presently made; for there is much stubborness unmortified in the best hearts, Heb. I2. 7. but this is the fruit it shall yield, and when it doth, there is real communion between God and the afflicted Soul. Let not Christians mistake themselves, if when God is smiting they are humbling, searching, and blessing God for the discoveries of sin made by their afflictions; admiring his wisdom, in timing, moderating, and chusing the rod; kissing it with a childlike submission, and saying it is good for me that I have been afflicted; that Soul hath real commu∣nion with God, though it may be for a time without joy.

2ly, There are times wherein providence straightens the people of God; when the waters of comfort ebb, and run very low; wants pinch; if then the Soul returns filial dependance upon fatherly care, saying with David, Psal. 23. 1. The Lord is my shepherd, I shall not want: It belongs to him to provide, and to me to depend: I will trust my Fathers care and love. Here now is sweet communion with God under pinching wants. The wants of the Body enrich the Soul: Outward straightnings are the occasions of in∣ward enlargments. O see from hence how good it is to have an interest in God as a Father, what∣ever changes of providence may come upon you.

Thirdly, There are seasons wherein the Lord exposes his people to eminent and visible dan∣gers; when to the Eye of sense there is no way of escape. Now when this produceth trust in God, and resignation to the pleasure of his Will; here is communion with God in times of distress and difficulty; thus David, Psal. 56. 3. At what time I am afraid, I will trust in thee. q. d. Father, I see a storm rising, thy poor child comes under his Fathers roof for she••••er; for whether should a distressed Child go, but to his Father? And then as to the issues and events of doubtful providences, when the Soul resigns and leaves it self to the wise disposal of the Will of God, as David, in 2 Sam. 15. 25, 26. Here am I, let him do with me as seemeth good in his sight. This is real and sweet communion with God in his providences. And so much for the nature of communion with God.

Secondly, In the next place, I shall evidence the reality of communion with God; and

prove it to be no fancy. I confess it grieves me to be put upon the proof of this, but the Athe∣ism, and prophaness of the age we live in seems to make it necessary; for many men will allow nothing for certain but what falls under the cog∣nisance of ••ense. And oh, that they had their Spiritual senses exercised, then they would sensi∣bly discern the reality of these things: but to put the matter out of question, I shall evidence the truth and reality of the Saints communion with God divers ways.

First,* 1.2 From the Saints union with Christ; if there be a union betwixt Christ and believers, then of necessity there must be a communion be∣tween them also. Now the whole Word of God which you profess to be the rule of your faith, plainly asserts this union betwixt Christ and believers; a union like that betwixt the branches and the root, Iohn 15. 4, 5. or that be∣twixt the head and the members, Eph▪ 4. 16. Now if Christ be to believers as the root to the branches, and as the head to the members; then of necessity there must be a communion between them: for if there were not a communion, there could be no communications, and if no communications no life. For it is by the com∣munication of vital fap and spirits, from the root and from the head, that the branches and mem∣bers subsist and live.

Secondly,* 1.3 There is a cohabitation of Christ with believers; he dwells with them, yea, he dwells in the•••• 2 Cor. 6. 16. I will dwell in them, and walk in the••••. The Soul of a believer is the

Temple of Christ, yea, his living Temple, 1 Pet. 2. 5. And if Christ dwell with them, yea, if he dwell in them and walk in them, then cer∣tainly there must be communion betwixt him and them; if they live together, they must converse together. A man indeed may dwell in his house, and yet cannot be said to have communion with it; but the Saints are a living house, they are the living. Temples of Christ; and he cannot dwell in such Temples capable of communion with him, and yet have no communion with them.

Thirdly,* 1.4 The reality of communion betwixt God and the Saints is undeniably evinced from all the Spiritual relations into which God hath taken them. Every believer is the Child of God, and the Spouse of Christ. God is the believer Fa∣ther, and the Church is the Lambs Wife. Christ calls the believer not only his Servant, but Friend; hence forth I call you not Servants but Friends, &c. Now, if God be the believers Fa∣ther, and the believer be Gods own Child, cer∣tainly there must be communion between them. If Christ be the believers Husband, and the be∣liever be Christs Spouse, there must be commu∣nion between him and them. What, no commu∣nion between the Father and his Children, the Husband and the Wife? We must either re∣nounce and deny all such relations to him, and therein renounce our Bibles; or else yield the conclusion, that there is a real communion be∣twixt Christ and believers.

Fourthly, The reality of communion with God evidently appears from the institution,* 1.5 and appointment of so many Ordinances, and duties of Religion, on purpose to maintain dayly com∣munion betwixt Christ and his People. As to in∣stance but in that one institution of Prayer, a duty appointed on purpose for the Souls meet∣ing with God, and communion with him, Iames 4. 8. Draw nigh to God, and he will draw nigh to you. Now to what purpose can it be conceived such an Ordinance is appointed for the Souls drawing nigh to God, and God to it; if there be no such thing as communion to be enjoyed with him? If communion with God were a meer Phantome, as the carnal World thinks it to be, what encouragement have the Saints to bow their knees to the God and Father of our Lord Jesus Christ? But surely there is an access to God in prayer, Ephes. 3. 12. In whom we have boldness and access with confidenc••. Access to what? If God be not there, and that there can be no communi∣on with him, what means that access? I will meet you, saith the Lord, and I will commune with you in every place where I record my name, Exod. 25. 22. Certainly duties had never been appointed, but for the sake of Gods communing with us, and ours with him.

Fifthly, This is yet further evidenced from the mutual desires both of Christ,* 1.6 and his peo∣ple to be in sweet and intimate communion one with the other. The Scripture speaks much of the Saints vehement desires of communion with Christ, and of Christs desires after communion with the Saints, and of both jointly. The Saints

desires after communion with him, are frequent in all the Scriptures, see Psal. 63. 1, 2, 3. Psal. 42. 1. Psal. 119. 20. and the like throughout the New Testament. And Christ is no less desirous, yea, he is much more desirous of communion with us than we are with him. Consider that expres∣sion of his to the Spouse, in Cant. 8. 13. O thou that dwellest in the Gardens, the companions h••rken to thy voice, cause me to hear it. As if he should say, O my people, you frequently converse one with another, you talk dayly together; why shall not you and I converse one with another? You speak often to men, O that you would speak more frequently to me! Let me see thy countenance, let me hear thy voice; for thy voice is sweet, and thy countenance comly. And then these desires are mutually exprest one to ano∣ther, Rev. 22. 20. Surely (saith Christ) I come quickly, Amen, even so come Lord Iesus, saith the Church: Now if there be such vehement mutual desires after communion betwixt Christ and his people in this World; then certainly there is such a thing as real communion between them, or else both must live a very restless and dissatis∣fied life.

Sixthly, The mutual complaints that are found on both sides of the interruption of com∣munion,* 1.7 plainly proves there is such a thing. If God complain of his people for their estrange∣ments from him, and the Saints complain to God about his silence to them; and the hidings of his face from them: Surely then there must be a communion between them, or else there could be no ground of complaints for the inter∣ruptions of it. But it is manifest God doth com∣plain

of his people for their estrangments from him, Ier. 2. 5. Thus saith the Lord, I remember thee the kindness of thy youth, and the love of thy espousals. What iniquity have your Fathers found in me, that they are gone far from me? As if he should say, You and I have been better acquainted in days past; what cause have I given for your estrangments from me? And thus Christ in like manner complains of the Church of Ephesus, after he had commended many things in her, yet one thing grieves and troubles him, Rev. 2. 4. Ne∣vertheless I have somewhat against thee, because thou hast left thy first love. And then on the other side, when the Lord hids his face and seems to estrange himself from his people; what sad laments and moans do they make about it? As an affliction they know not how to bear. Thus Heman, Psal. 88. 14. Lord, why castests thou off my Soul? Why hidest thou thy face from me? So Psal. 27. 9. Hide not thy face from me, put not thy servant away in anger. This is what they cannot bear.

Seventhly,* 1.8 The reality of communion with God is made visible to others, in the sensible ef∣fects of it upon the Saints that enjoy it. There are visible signs and tokens of it appearing to the conviction of others. Thus that marvelous change that appeared upon the very countenance of Hannah after she had poured her heart in prayer, and the Lord had answered her, it is noted, 1 Sam. 1. 18. She went away and her coun∣tenance was no more sad. You might have read in her face, that God had spoken peace and satis∣faction to her heart. Thus when the Disciples had been with Christ, the mark of communion

with him was visible to others, Acts 4. 13. Now when they saw the boldness of Peter and John, they marvelled; and took knowledg of them that they had been with Iesus. 'Tis sweet, Christian, when the heavenly cheariness, and spirituality of thy con∣verses with men, shall convince others that thou hast been with Jesus.

Eighthly,* 1.9 We may prove the reality of com∣munion with God, from the impossibility of su∣staining those troubles the Saints do without it. If prayers did not go up, and answers come down, there were no living for a Christian in this World. Prayer is the out-let of the Saints sorrows, and the in-let of their supports and comforts, Rom. 8. 26. Say not other men have their troubles as well as the Saints, and yet they make a shift to bear them without the help of communion with God. 'Tis true, carnal men have their troubles, and those troubles are often too heavy for them. The sorrows of the world work death; but carnal men have no such troubles as the Saints have; for they have their inward Spi∣ritual troubles, as well as their outward troubles. And inward troubles are the sinking troubles; but this way the strength of God comes in to succor them: and except they had a God to go to, and fetch comfort from, they could never bear them, Psal. 27. 13. I had fainted unless •• had believed. Paul had sunk under the buffetings of Satan, unless he had gone once and again to his God, and received this answer, My grace is suf∣ficient for thee; 2 Cor. 12. 9.

Ninthly, We conclude the reality of commu∣nion with God,* 1.10 from the end of the Saints voca∣tion. We read frequently in Scripture of ef∣fectual calling; now what is that to which God calls his people out of the state of nature, but unto fellowship and communion with Jesus Christ? 1 Cor. 1. 9. God is faithful, by whom ye are called unto the fellowship of his son Iesus Christ our Lord. They are called, you see, in to a life of communion with Christ; therefore certainly there is such a communion: else the Saints are called to the enjoyment of a fancy, instead of a privilege, which is the greatest reproach that can be cast upon the faithful God that called them.

Lastly,* 1.11 In a word, the characters and descrip∣tions given to the Saints in Scripture evidently prove their life of communion with God. The Men of this World are manifestly distinguished from the people of God in Scripture; they are called, The Children of this World; the Saints, The Children of light, Luke 16. 8. They are said to be after the flesh, Saints to be after the Spirit, Rom. 8. 5. they mind earthly things, but the Saints con∣versation is in Heaven, Phil. 3. 19, 20. By all which it undeniably appears that there is a re∣ality in the Doctrin of communion betwixt Christ and his people. We are not imposed up∣on, 'tis no cunningly devised fable; but a thing whose foundation is as sure as its nature is sweet.

Thirdly, In the last place, I shall shew you the transcendent excellency of this life of com∣munion with God; it is the life of our Life, the joy of our Hearts, a Heaven upon Earth; as will appear by the Twenty Excellencies there∣of following.

I. Excellency.

It is the Assimilating instrument whereby the Soul is moulded and fashioned after the image of God. This is the Excellency of communion with God, to make the Soul like him. There is a twofold assimilation, or conformity of the Soul to God, the one perfect and compleat, the other inchoate and in part. Perfect assimilation is the privilege of the perfect state, resulting from the immediate vision and perfect communion the Soul hath with God in glory, 1 Iohn 3▪ 2▪ When he shall appear we shall be like him, for we shall see him as he is. Perfect vision produceth perfect assimilation; but the Souls assimilation or imper∣fect conformity to God in this World, is wrought and gradually carried on by dayly communion with him. And as our communion with God here, grows up more and more into spirituality and power, so in an answerable degree doth our conformity to him advance, 2 Cor. 3. 18. But we all with open face, beholding as in a glass the glory of the Lord; are changed into the same image, from glory to glory, as by the spirit of the Lord. All sorts of communion among men have an assimilating efficacy; he that walks in vain company, is made vainer than he was before; and he that walks in spiritual heavenly company will be ordinarily

more serious than he was before; but nothing so transforms the Spirit of a man, as communion with God doth. Those are most like unto God that converse most frequently with him. The beauty of the Lord is upon those Souls; it figures the Spirit of a Man after the Divine pattern. That's the first Excellency of communion with God, it assimilates them to God.

II. Excellency.

It is the beauty of the Soul, in the Eyes of God, and all good men; it makes the face to shine. No outward splendor attracts like this; it makes a man the most desirable companion in the whole World, 1 Iohn 1. 3. These things have I written unto you, that you might have fellowship with us, and truly our fellowship is with the Father and with the Son Iesus Christ. This was the great and only inducement the Apostle makes use of to draw the World into fellowship with the Saints; that their fellowship is with God. And if there were ten thousand other inducements, yet none like this. You read of a blessed time, Zach. 12. When the Earth shall be full of holiness; when the Iews that are now as a lost generation to the Eye of sense, shall be called, and an eminent degree of sanctification shall be visible in them; and then see the effect of this, vers. 23. In those days ten men shall take hold, out of all languages, of the Nati∣ons, even shall take hold of the skirt of him that is a Iew; saying, We will go with you for we have heard that God is with you. This is the powerful at∣tractive, the Lord is with you; 'tis the effect of communion with God which makes the righte∣ous

more excellent than his neighbour, Prov. 12. 26. what a vast and visible difference doth this make between one man and another! How hea∣venly sweet and desirable, are the converses and company of some men! How frothy, burden∣soin, and unprofitable is the company of others! And what makes the difference but only this, the one walks in communion with God, the other is alienated from the life of God?

III. Excellency.

It is the Centre which rests the motions of a weary Soul; 'tis the Rest and Refreshment of a man's Spirit, Psal. 116. 7. Return unto thy rest, O my Soul. When we attain perfect Communion with God in Heaven, we attain to perfect Rest; and all the Rest the Spirit of man finds on Earth, is found in Communion with God. Take a san∣ctified person who hath intermitted for some time his communion with the Lord; and ask him, is your Soul at rest and ease? He will tell you no. The motions of his Soul, are like those of a member out of Joynt, neither comly, nor easie. Let that man recover his spiritual frame again, and with it he recovers his Rest and Com∣fort. Christians, you meet with variety of trou∣bles in this World; many a sweet Comfort cut off, many a hopeful project dasht by the hand of Providence; and what think you is the meaning, of those blasting, disappointing Providences? Surely, this is their design and errand, to disturb your false rest in the bosom of the Creature; to pluck away those pillows you were laying your Heads upon, that thereby you might be reduced

unto God, and recover your lost communion with him; and say with David, Return unto thy rest, O my Soul. Sometimes we are setling our selves to rest in an Estate, in a Child, or the like: at this time it is usual with God to say, Go Losses smite and blast such a mans Estate, go Death, and take away the desire of his Eyes with a stroke, that my Child may find rest nowhere but in me. God is the Ark, the Soul like the Dove, Noah sent forth, let it fly where it will, it shall find no rest till it comes back to God.

IV. Excellency.

It is the Desire of all gracious souls through∣out the World. Wherever there is a gracious Soul, the desires of that Soul are working after communion with God; as Christ was called, The desire of all Nations; so communion with him, is The desire of all Saints: and this speaks the ex∣cellency of it, Psal. 27. 4. One thing have I desired of the Lord, that will I seek after; that I might dwell in the house of the Lord all the days of my life, to see the beauty of the Lord, and to enquire in his Temple. (i. e.) To enjoy communion with him in the publick duties of his worship. One thing have I desired, that is, one thing above all other things; such an one, as if God shall give me, I can comfortably bear the want of all other things. Let him deny me what he will, if so be he will not deny me this one thing; this one thing shall richly recompence the want of all other things. Hence the desires of the Saints are so in∣tense and fervent after this one thing, Psal. 42. 1. My Soul panteth after thee O God; and Psal. 119. 81.

My Soul fainteth for thy Salvation, Psal. 101. 2. When wilt thou come unto me? No duties can satis∣fie without it; the Soul cannot bear the delays, much less the denials of it. They reckon their lives worth nothing without it. Ministers may come, Ordinances and Sabbaths may come; but there's no satisfaction to the desires of a gracious Heart till God come too. O when wilt thou come unto me?

V. Excellency.

As it is the Desire, so it is the Delight of all the Children of God both in Heaven and Earth; as communion with the Saints is the delight of Christ, Cant. 2. 14. Let me hear thy voice. And again, Cant. 8. 13. The companions harken to thy voice, cause me to hear it. So communion with Christ is the delight of his people, Cant. 2. 3. I sat under his shadow with great delight, and his fruit was sweet un∣to my taste. 'Tis the pleasure of Christ to see the yearning Countenances, the blushing Cheeks, the droping Eyes of his people upon their Knees. And it is the delight of the Saints to see a smile upon his Face, to hear a voice of pardon and peace from his Lips. I must tell you Christians, you must look for no such delights as these in any earthly enjoyment; none better than these till you come home to glory. Communion with God then appears most excellent in as much as it is found to be the desire and delight of all gra∣cious Souls.

VI. Excellency.

'Tis the Envy of Satan; that which cuts and grates that wicked Spirit. O how it grates and galls that proud and envious Spirit, to see Men and Women enjoying the felicity and pleasure of that communion with God, from which he himself is fallen, and cut off for ever! To see the Saints embosomed in delightful communion with Christ, whilst himself feels the pangs of horror and despair! This is what he cannot en∣dure to behold. And therefore you shall find in your experience, that times of communion with God, are usually buisie times of temptations from the Devil, Zach. 3. 1. And he shewed me Jo∣shua the high Priest standing before the Lord, and Satan standing at his right-hand to resist him. 'Tis well for thee Christian, that thou hast an Advo∣cate standing at Gods right-hand to resist and frustrate his attempts upon thee; otherwise Sa∣tan would this way destroy your communion with God, and make that which is now your delight, to be your terror. Many ways doth the Devil oppose the Saints communion with God. Some∣times he labours to divert them from it. This business shall fall in, or that occasion fall out, on purpose to divert thy Souls approach to God; but if he cannot prevail there, then he labours to distract your thoughts, and break them into a thousand vanities. Or if he succeed not there, then he attacks you in your return from duty, with Spiritual Pride, Security, &c. These fierce oppositions of Hell discover the worth and ex∣cellency of communion with God.

VII. Excellency.

'Tis the End of all Ordinances and Duties of Religion; God hath instituted every Ordinance and Duty, whether publick or private, to beget and maintain communion betwixt himself and our Souls. What are Ordinances, Duties, and Graces, but perspective Glasses to give us a sight of God, and help us to communion with him? God never intended his Ordinances to be our rest, but mediums and instruments of communion with himself, who is our true rest. When we go into a Boat, 'tis not with an intention to dwell and rest there, but to Ferry us over the Water, where our business lies. If a Man miss of commu∣nion with God in the best Ordinances or Duty, it yields him little comfort. He comes back from it, like a man that hath travelled a great many miles, to meet a dear friend, upon special and important business; but met with disappoint∣ment, and returns sad, and dissatisfied. God ap∣points Ordinances to be meeting places with our God in this World, Exod. 25. 21, 22. Thou shalt put the mercy-seat above upon the Ark, and in the Ark thou shalt p•••• the testimony that I shall give thee; and there I will meet with thee, and I will commune with thee from above the mercy-seat, from between the two Cherubims. It was not the sight of the golden Cherubims, or of the Ark overlaid with pure gold, that could have satisfied Moses; had not the special presence of God been there, and he had had communion with them. O God (saith David) my Soul thirsteth for thee, that I might see thy beauty and thy glory, so as I have seen thee in the

Sanctuary, Psal. 63. 1, 2. Magnificent structures, artificial ornaments of the places of Worship, are of little account with a gracious Soul. 'Tis the presence of God, and communion with him, which is the beauty and glory the Saints desire to behold.

VIII. Excellency.

'Tis the Evidence of our Union with Christ, and interest in him. All Union with Christ must evidence its self by a life of communion with him, or our pretensions to it are vain and ground∣less. There be many of you (I wish there were more) enquiring after evidences and signs of your union with Christ; why, here is an Evidence that can never fail you; do you live in commu∣nion with him? May your life be call'd a walk∣ing with God, as Enoch's was? Then you may be sure you have union with him; and this is so sure a sign, as death it self, (which uses to discover the vanity of false signs) will never be able to destroy, 2 Kings 20. 2, 3. Remember now, O Lord, (saith Hezechiah) that I have walked be∣fore thee in truth, and in a perfect Heart. O Pro∣fessors, 'twill be a dreadful thing, (whatever ungrounded hopes, and false comforts you now have) to find them shrinking away from you as certainly they will do at death, and all upon this account; I have been a man of knowledge, I have been frequent in the external duties of Religion, but my heart was not in them; I had no communion with the Lord in them, and now God is a terror to my Soul. I am going to his awful bar, and have not one sound evidence to

carry a long with me; that's a remarkable place, Gal. 5. 25. If we live in the Spirit, let us also walk in the Spirit; that is, let us evidence the life of grace in us by exercising that grace in a life of communion with God. When all is said, this is the surest evidence of our union with Christ, and no gifts or performances whatsoever can amount to an evidence of our union with Christ without it.

IX. Excellency.

'Tis Ease in all pains; sweet and sensible ease to a troubled Soul. Look as the breathing of a vein cools, eases, and refreshes a severish body; so the opening of the Soul by acts of communi∣on with God, gives sensible ease to a burdened Soul; griefs are eased by groans heaven-ward. Many Souls are deep laden with their own fears, cares and distresses; no refreshment for such a Soul, no such Anodine in the whole World as communion with God is, Psal. 32. 1, 2, 3. How did troubles boyl in Davids Soul? Night and day Gods hand was heavy on him; his Soul, as Elihu speaks, was like bottles full of new Wine, he must speak to God that he may be refreshed; and so he did and was refreshed by it. I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. It would grieve one to see how many poor distressed Souls carry their troubles up and down the World, ma∣king their complaints to one, and another; but no ease. Away to thy God poor Christian, get thee into thy closet, pour out thy Soul before him; and that ease which thou seekest in vain,

elsewhere, will there be found, or nowhere.

X. Excellency.

'Tis Food to the Soul; and the most delicious, pleasant, proper and satisfying food that ever it tasted; 'tis hidden Manna, Rev. 2. 17. By these things, O Lord, do men live, and in them is the life of their Soul, Isa. 38. 16. A regenerate Soul can∣not live without it; their bodies can live as well without bread or breath, as their Souls without communion with God; 'tis more than their ne∣cessary food. Here they find what they truly call marrow and fatness, Psal. 63. 5, 6. O the sa∣tisfaction and support they suck out of spiritual things, by thoughts and meditations upon them! To be spiritually minded is life and peace, Rom. 8. 6. The delicates upon Princes Tables are husks and chaff to this. Crows and Vultures can live upon the Carrion of this World; but a renewed Soul cannot subsist long without God. Let such a Soul be diverted for a time from its usual re∣freshments this way, and he shall find something within paining him, like the sucking and draw∣ing of an empty stomach; 'tis Angels food, 'tis that your Souls must live upon throughout Eter∣nity, and most happily too.

XI. Excellency.

'Tis the Guard of the Soul against the assaults of temptation. 'Tis like a Shield advanced a∣gainst the fiery darts of that wicked one. Your safety and security lyes in drawing nigh to God, Psal. 73. 27, 28. They that are far from thee shall pe∣rish.

But it is good for me to draw near to God. 'Tis good indeed, not only the good of comfort, but the good of safety is in it, Deut. 33. 12. The be∣loved of the Lord shall dwell in safety by him. You know the gracious presence of God is your shield and safety; and if you will have the Lord thus present with you in all your fears, straights and dangers, see that you keep near to him in the Duties of communion, For the Lord is with you whilst you are with him, 2 Chron. 15. 2.

XII. Excellency.

'Tis the Honour of the Soul, and the greatest honour that ever God conferr'd on any creature; 'tis the glory of the holy Angels in Heaven to be always beholding the face of God, Matth. 18. 10. Oh! that God should admit poor dust and ashes unto such a nearness to himself! To walk with a King, and have frequent converse with him, puts a great deal of honour upon a Subject; but the Saints walk with God, so did Enoch, so do all the Saints, 1 John 1. 3. Truly our fellowship is with the Father, and with his Son Christ Iesus. They have liberty and access with confidence; the Lord as it were delivers them the golden key of pray∣er, by which they may come into his presence on all occasions, with the freedom of Children to a Father.

XIII. Excellency.

'Tis the Instrument of mortification; and the most excellent and successful instrument for that purpose in all the World, Gal. 5. 16. This I say

then, Walk in the Spirit, and ye shall not fulfil the works of the flesh. Walking in the Spirit is the same thing with walking in communion with God. Now, saith the Apostle, if you thus walk in the Spirit, in the acting of faith, love and obe∣dience, throughout the course of holy duties, the effect of this will be, that ye shall not fulfil the lusts of the flesh; he doth not say, You shall not feel the motions of sin in you, or temptati∣ons to sin assaulting you; but, he saith, you shall not fulfil the lusts of the flesh; sin shall not have dominion over you; this will let out the life∣blood of sin. A temptation overcome this way, is more effectually subdued than by all the vows, resolutions, and external means in the World; as a Candle that is blown out with a puff of breath, may be rekindled by another puff; but if it be quencht in water, 'tis not so easily light∣ed again. So it is here, you never find that pow∣er or success in temptations, when your hearts are up with God in the exercises of faith and love, as you do when your hearts hang loose from him and dead towards him. The Schoolmen assign this as one reason why the Saints in Heaven are impeccable, no sin can fasten upon them, be∣cause, say they, they there enjoy the beatifical vi∣sion of God. This is sure, the more communion any man hath with God on Earth, the freer he lives from the power of his corruptions.

XIV. Excellency.

'Tis the Kernel of all Duties and Ordinances: Words, gestures, &c. are but the integuments, husks, and shells of Duties. Communion with

God is the sweet Kernel, the pleasant and nour∣ishing food which lies within them; you see the fruits of the Earth are covered and defended by husks, shells, and such like integuments; within which lye the pleasant kernels and grains, and that's the food. The Hypocrite who goes no farther than the externals of Religion, is there∣fore said to feed of Ashes, Isa. 44. 20. to spend his mony for that which is not bread, and his labour for that which satisfieth not, Isa. 55. 2. He feeds but upon husks, in which there is little pleasure or nourishment; what a poor house doth a Hypocrite keep? Words, Gestures, Ce∣remonies of Religion will never fill the Soul; but communion with God is substantial nourish∣ment. My Soul, saith David, shall be satisfied as with marrow and fatness, whilst I think and meditate on thee, Psal. 63. 5, 6. It would grieve ones heart to think what airy things many Souls satisfie them∣selves with; feeding like Ephraim upon the wind, well contented if they can but shuffle over a few heartless empty duties; whilst the Saints feed upon this hidden Manna, are feasted as it were with Angels food.

XV. Excellency.

'Tis the Light of the Soul in darkness; and the pleasantest light that ever shone upon the Soul of Man: There's many a Soul which walketh in darkness; some in the darkness of ignorance and unbelief, the most dismal of all darkness, ex∣cept that in Hell. There are others who are Children of light, in a state of reconciliation, yet walk in the darkness of outward afflictions,

and inward desertions and temptations; but as soon as ever the light of Gods countenance shines upon the Soul in the duties of communi∣on with him, that darkness is dissipated and scattered; 'tis all light within him, and round about him, Psal. 34. 5. They looked unto him, and were enlightned: they looked, there is faith acted in Duty; and were enlightned, there's the sweet effect of Faith. The horrors and troubles of gracious Souls shrink away upon the rising of this chearful light; as wild Beasts come out of their Dens in the darkness of the night, and shrink back again into them when the Sun ariseth, Psal. 104. 20, 21, 22. So do the fears, and inward troubles of the people of God, when this light shines upon their Souls. Nay, more, this is a light which scatters the very darkness of death it self. It was the saying of a worthy Divine of Germany, upon his death-bed, when his Eye-sight was gone, being askt how it was within? Why, said he, though all be dark about me, yet pointing as well as he could to his brest, hi••∣sat lucis, here is light enough.

XVI. Excellency.

'Tis Liberty to the straightned Soul; and the most comfortable and excellent liberty in the whole World. He only walks at liberty that walks with God, Psal. 119. 45. I will walk at li∣berty, for I seek thy precepts. Wicked men cry out of bands and cords in Religion, they look upon the duties of goldliness as the greatest bondage and thraldom in the whole World, Psal. 2. 3. Let us break their bands asunder, and cast away their

cords from us. q. d. Away with this strictness and precisness, it extinguishes the joy and plea∣sure of our lives; give us our Cups instead of Bibles; our prophane Songs instead of Spiri∣tual Psalms; our Sports and Past-times instead of Prayers and Sermons. Alas, poor creatures, how do they dance in their shackles and chains! When in reality the sweetest liberty is enjoyed in those Duties at which they thus snuff. The Law of Christ is the Law of Liberty; the Soul of man never enjoys more Liberty, than when it is bound with the strictest bands of Duty to God. Here's liberty from enthralling lusts, and from enslaving fears. The Spirit of Life which is in Christ Iesus, hath made me free from the law of Sin and Death, Rom. 8. 2. And here is freedom in∣deed, If the Son make you free, then are you free indeed, John 8. 36. And here is freedom from fears, Luke 1. 74, 75. Those that will not en∣dure any restraint from their lusts, they will have their freedom to sin; a freedom they shall have, such as it is, Rom. 6. 20. When ye were the servants of sin, ye were free from righteousness. Let none therefore be prejudiced at the ways of Du∣ty, and strict Godliness. The law of Christ is the perfect law of liberty, James 1. 25. Not liberty to sin, but liberty from sin.

XVII. Excellency.

'Tis a Mercy purchased by the blood of Christ for Believers, and one of the principal Mercies setled upon them by the new Covenant grant. A peculiar mercy which none but the Redeemed of the Lord partake of; a mercy which cost the

blood of Christ to purchase it. I do not deny but there are thousands of other mercies, bestow∣ed upon the unregenerate; they have Health, Wealth, Children, Honours, Pleasures, and all the delights of this Life: but for communion with God, and the pleasures that result there∣from, they are uncapable of these. No supping with Christ upon such excellent privileges and mercies as these, till the heart be opened to him by faith; you cannot come nigh to God, until you be first made nigh by reconciliation, Eph. 2. 13. Heb. 10. 19, 20, 21, 22. What would your lives, Christians, be worth to you if this mercy were cut off from you? There would be little sweetness, or savour in all your outward mer∣cies, were it not for this mercy that sweetens them all. And there is this difference among many others, betwixt this mercy and all out∣ward mercies. You may be cut off from the en∣joyment of those, you cannot from this; no pri∣son can keep out the Comforter. O bless God for this invaluable Mercy.

XVIII. Excellency.

'Tis Natural to the new Creature; the incli∣nation and instinct of the new Creature leadeth to Communion with God. 'Tis as natural to the new Creature to desire it, and work after it, as it is to the new-born babe to make to the breast, 1 Pet 2. 2 As new born babes desire the sin∣cere milk of the Word, that ye may grow thereby. There is a law upon the regenerate part which inwardly, and powerfully obliges it, to acts of Duty and converse with God in them. Commu∣nion with God is a thing that riseth out of the

principles of grace. You know all Creatures in this lower World act according to the Laws of Nature, the Sun will rise, and the Sea will flow at its appointed time; and the gracious Soul will make towards its God in the times and seasons of Communion with him. They are not forced on to those Duties by the frights of Conscience, and the fears of Hell, so much as by the natural in∣clination of the new Creature. Two things de∣monstrate Communion with God to be co-natu∣ral to the regenerate part, called the inner-man, and the hidden-man of the heart, viz. (1.) The Restlesness of a gracious Soul without it, Cant. 3. 2. The Church in the first verse had sought her beloved, but found him not; doth she sit down satisfied in his absence? No, no, I will rise now and go about the City, in the streets, and in the broad ways; I will seek him whom my Soul loveth. (2.) The Satisfaction and Pleasure, the rest and delight which the Soul finds and feels in the enjoyment of Communion with God, plainly shews it to be agreeable to the new Nature, Psal. 63. 5. My Soul shall be satisfied whilst I think on thee. And when it is thus, then Duties become easie, and pleasant to the Soul, 1 Iohn 5. 3. His com∣mandments are not grievous. Yea, and such a Soul will be constant and assiduous in those Duties. That which is natural, is constant, as well as pleasant; what's the reason Hypocrites throw up the Duties of Religion, in times of difficulty, but because they have not an inward principle agreeable to them? The motives to Duty lie without them, not within them.

XIX. Excellency.

'Tis the Occupation and trade of all sanctified persons, and the richest Trade that was ever dri∣ven by men. This way they grow rich in Spi∣ritual Treasures; the Revenues of it are better than Silver and Gold: There be many of you have Traded long for this World, and it comes to little; and had you gained your designs you had gained but trifles. This is the rich and profitable occupation, Phil. 3. 20. Our conversati∣on is in Heaven. Our Commerce and Trade lies that way, so that word signifies. There be few Christians that have driven this Soul-enriching Trade, any considerable time, but can shew some Spiritual Treasures which they have gotten by it, Psal. 119. 50. This I had because I kept thy pre∣cepts. As Merchants can shew the Gold and Sil∣ver, the Lands and Houses, the rich Goods and Furniture, which they have gotten by their suc∣cesful Adventures abroad; and tell their Friends, so much I got by such a Voyage, and so much by another. So Christians have invaluable trea∣sures, though their humility conceals them, which they have gotten by this heavenly Trade of Communion with God. Their Souls were weak, and by Communion with God they have gotten strength, Psal. 13 8. 3. I cryed, and thou strength∣nedst me with strength in my Soul. They have got∣ten peace by it, a treasure inestimable, Psal. 119. 165. Great peace have they that love thy Law, and nothing shall offend them. They have gotten puri∣ty by it, Psal. 119. 3. They do no iniquity, that walk in thy ways. O what rich returns are here! Nay,

they get sometimes full assurance by it. The riches of both the Indies will not purchase from a Christian the least of these mercies. These are the rich rewards of our pains in the Duties of Religion; In keeping thy Commandments there is great reward.

XX. Excellency.

'Tis Oyl to the Wheels of Obedience, which makes the Soul go on chearfully in the ways of the Lord, Psal. 119. 32. Then will I run the ways of thy Commandments, when thou shalt enlarge my heart. Non tardat uncta rota. Oyled Wheels run trig and nimble. How prompt and ready for any Duty of Obedience, is a Soul under the in∣fluences of Communion with God! Then as Isaiah having gotten a sight of God, Here am I, Lord, send me, Isa. 6. 8. Now the Soul can turn its hand to Duties,

• Of
  • 1. Active. And
  • 2. Passive Obedience.

I. Hereby the Soul is prepared and fitted for the Duties of Active Obedience, to which it ap∣plies it self with pleasure and delight, Psal. 43. 3, 4. Then will I go unto the Altar of God, unto God my exceeding joy; or as it is in the Hebrew, the gladness of my joy. It goes to prayer as an hungry man to a feast, or as a covetuous man to his treasures, Psal. 119. 14. I have rejoyced in the way of thy commandments as much as in all riches.

II. It prepares the Soul for Passive Obedience; makes a man to rejoyce in his sufferings, Col. 1. 24. 'Twill make a Christian stand as Porters in London do, at the Merchants doors, to receive any burden or load they have to lay upon their shoulders, and thank them to be so employed: This joy of the Lord is their strength, Neh. 8. 10. A Christian under the chearful influences of near communion with God, can with more chearful∣ness lay down his neck for Christ, than other men can lay out a shilling for him. In all these Twenty particulars you have an account of the Excellency of this priviledge; but oh! How short an account have I given of it! What re∣mains, is the Application of this point, in a double Use,

• 1. Of Information.
• 2. Of Exhortation.

First, For Information in the following Infer∣ences.

I. Inference.

How sure and certain a thing is it that there is a God, and a state of glory prepared in Heaven for sanctified Souls?

These things are undeniable, God hath set them before our spiritual Eyes and senses; be∣side the revelation of it in the Gospel, which sing∣ly makes it infallible; the Lord, for our abun∣dant satisfaction, hath brought these things down to the touch and test of our Spiritual senses and experiences. You that have had so many sights of God by faith, so many sweet tastes of Heaven

in the Duties of Religion, O what a confirmati∣on and ••eal have you of the reality of invisible things! You may say of Heaven, and the joys above, as the Apostle did of him that purchased it, 1 Iohn 1. 1. That which our Eyes have seen, and our Ears have heard, and our Hands have handled, &c. For God hath set these things in some de∣gree before your very Eyes, and put the first fruits of them into your own Hands. The sweet relish of the joy of the Lord is upon the very palate of your Souls; to this Spiritual sense of the blieving Hebrews the Apostle appealed, Heb. 10. 34. when he said, Ye took joyfully the spoiling of your goods, knowing in your selves that you have in Heaven a better and an induring substance. This knowing in our selves is more certain and sweet than all the traditional knowledge we get from the reports of others, 1 Pet. 1. 8. Whom having not seen ye love, whom though now ye see him not, yet believing ye rejoyce with joy unspeakable and full of glory. There is more of Heaven felt and tasted in this World than men are aware of; 'tis one thing to hear of such Countries as Spain, Italy, Smirna, by the discourses and reports we heard of them in our childhood, and another thing to understand those Countries by the rich commo∣dities imported from them in the way of our Trade and Commerce. O did we but know what other Christians have felt and tasted, we would not have such staggering thoughts about invisible things; But the secret comforts of Religion are, and ought to be for the most part inclosed things. Religion lays not all open; the Christians life is a hidden life.

II. Inference.

If such an height of Communion with God be at∣tainable on Earth, then most Christians live below the duties and comforts of Christianity.

Alas, the best of us are but at the foot of this pleasant Mount Pisga; as we are but in the in∣fancy of our Graces, so we are but in the infan∣cy of our Comforts; what a poor House is kept by many of Gods own Children? Living be∣tween hopes and fears, seldom tasting the riches and pleasures, the joys and comforts of assur∣ance; and will you know the reasons of it, there are Five things which usually keep them poor and low as to Spiritual Joys and Comforts. (1.) The incumbrances of the World, which di∣vert them from, or distract them in their duties of Communion with God; and so keep them low in their Spiritual Comforts: They have so much to do on Earth, that they have little time for Heavenly employments. Oh, what a noise and din do the trifles of this World make in the Heads and Hearts of many Christians! How dear do we pay for such trifles as these? (2.) A Spirit of formality creeping in to the duties of Religion, impoverishes the vital Spirit thereof; like the wanton embraces of the Ivy, which binds and starves the Tree it clasps about. Reli∣gion cannot thrive under formality; and 'tis dif∣ficult to keep out formality in a setled course of Duty, and much more when Duties are inter∣mitted. (3.) The business of temptations pe∣stering the minds of many Christians; especially such as are of melancholy; constitutions; how

importunate and restless are these temptations with some Christians? They can make little comfort or advantage out of Duty by reason of them. (4.) Heart-apostacy, inward decays of our first love, is another reason why our Duties prosper so little, Rev. 2. 4. Thou hast left thy first love. You were not wont to serve God with such coldness. (5.) In a word, Spiritual pride im∣poverishes our Comforts. The joys of the Spi∣rit, like brisk Wines, are too strong for our weak heads. For these causes many Christians are kept low in Spiritual comforts.

III. Inference.

How sweet and desirable is the society of the Saints! it must needs be desirable to walk with them, who walk with God, 1 John 1. 3. No such com∣panions as the Saints. What benefit or pleasure can we find in converses with sensual world∣lings? All we can carry away out of such com∣pany is guilt, or grief. All my delights, saith David, is in the Saints, and in the excellent of the Earth, which excel in vertue, Psal. 16. 3. And their society would certainly be much more sweet and desirable than it is, did they live more in Communion with God than they do. There was a time when the Communion of the Saints was exceeding lovely, Mal. 3. 16. Acts 2. 46, 47. The Lord restore it, to its primitive glory and sweetness.

IV. Inference.

What an unspeakable Mercy is Conversion which lets the Soul into such a state of Spiritual pleasure?

Here's the beginning of your acquaintance with God, the first taste of Spiritual pleasures, of which there shall never be an end. All the time men have spent in the World in an uncon∣verted state, hath been a time of estrangement and alienation from God; when the Lord brings a man to Chris, in the way of Conversion, he then begins his first acquaintance with God, Iob 22. 21. Acquaint now thy self with him, and ••e at peace, thereby good shall come unto thee. This is your first acquaintance with the Lord, which will be a growing thing; every visit you give him in prayer increaseth your acquaintance, and begets more intimacy, and humble holy familiarity, be∣twixt him and you. And oh, what a paradice of pleasure doth this let the Soul into! The life of Religion abounds with pleasures, Psal. 16. 11. All his ways are ways of pleasantness, and his paths are peace, Prov. 3. 17. Now you know where to go and unload any trouble that presseth your Hearts; whatever prejudices and scandals Satan and his instruments cast upon Religion; this I will af∣firm of it, that that man must necessarily be a stranger to true pleasure, and empty of real comfort, who is a stranger to Christ and the du∣ties of Communion with him. 'Tis true, here's no allowance for sinful pleasures, nor any want of Spiritual pleasures. Bless God therefore for converting grace, you that have it; and list up a cry to Heaven for it, you that want it.

V. Inference.

Lastly, If there be so much delight and pleasure in our imperfect and often interrupted Communion with God here; O then, what is Heaven! What are the immediate visions of his face in the perfect state? 1 Cor. 2. 9. Eye hath not seen, nor Ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him. You have heard glorious and ravishing reports in the Gospel of that blessed future state, things which the Angles desire to look into. You have felt and tasted joys unspeakable, and full of glory, in the actings of your faith and love upon Christ; yet all that you have heard, and all that you have felt and tasted in the way to glory, falls so short of the perfection and blessedness of that state, that Heaven will and must be a great sur∣prize to them that have now the greatest ac∣quaintance with it. Though the present com∣forts of the Saints are sometimes as much as they can bear, for they seem to reel and stagger under the weight of them, Cant. 2. 5. Stay me with flagons, comfort me with apples, I am sick of love. Yet, I say, these high tides of present joy, are but shallows to the joys of his immediate pre∣sence, 1 Cor. 13. 12. And as they run not so deep, so are they not constant and continued as they shall be above, 2 Thes. 4. ult. Ever with the Lord. And thus much for Information.

I. Vse for Exhortation.

The last improvement of this Point will be by way of Exhortation,

• 1. To Believers.
• 2. To Vnbelievers.

First, Is the privileged state, into which all be∣lievers are admitted by Conversion? Then strive to come up to the highest attainment of Communion with God in this World; and be not contented with just so∣much grace as will secure you from Hell; but labour after such an hight of grace and communion with God, in the exercise thereof, as may bring you into the sub∣urbs of Heaven on Earth.

Forget the things that are behind you, as to satisfaction in them, and press towards the mark, for the prize of your high calling. 'Tis greatly to your loss that you live at such a distance from God, and are so seldom with him. Think not the ablest Ministers, or choicest Books, will ever be able to satisfie your doubts, and comfort your hearts, whilst you let down your Communion with God to a so low a degree. O that you might be perswaded now to hearken obediently to three, or four necessary words of Counsel.

I. Counsel.

Make Communion with God the very level and aim of your Souls in all your approaches to him in the Ordinances and Duties of Religion. Set it upon the point of your compass, let it be the very thing your Souls design; let the desires and hopes of Communion with God be the thing that draws you to every Sermon and Pray∣er, Psal. 27. 4. One thing have I desired of the Lord, that will I seek after, that I may see the beauty of

the Lord, and enquire after him in his Temple. That was the mark David aimed at. And Mens suc∣cess in Duty is usually according to the Spiritu∣al aims and intentions of their Hearts in them; both sincerity and comfort lye much in mens ends.

II. Counsel.

In all your approaches to God, beg and plead hard with him for the manifestations of his love and further Communications of his grace. Hear, O Lord, when I cry with my voice; have mercy also upon me, and answer me. When thou saidst, Seek ye my face, my heart said unto thee, Thy face Lord will I seek. Hide not thy face far from me, put not thy servant away in anger, Psal 27. 7, 8, 9. How full and thick of pleas and arguments for Communi∣on with God was this prayer of David? Lord, I am come in obedience to thy command, thou saidst, Seek ye my face, thou bidst me come to thee, and wilt thou put away thy servant in anger? Thou hast been my help, I have had sweet expe∣rience of thy goodness, thou dost not use to put me off, and turn me away empty.

III. Counsel.

Desire not comfort for comforts sake, but com∣forts and refreshments for service and obedience sake; that by it you may be strengthned to go on in the ways of your duty with more chear∣fulness, Psal. 119. 32. Then will I run the ways of thy commandments, when thou shalt enlarge my heart. As if he should say, O Lord, the comforts thou shalt give me, shall be returned again in chear∣ful

services to thee. I desire them, as Oyl to the Wheels of obedience, not food for my pride.

IV. Counsel.

As ever you expect to be owners of much com∣fort in the ways of your Communion with God, see that you be strict and circumspect in the course of your Conversations. 'Tis the loosness and carelesness of our hearts and lives, which impoverishes our Spiritual comforts. A little pride, a little carelesness dashes and frustrates a great deal of comfort which was very near us, almost in our hands; to allude to that, Hosea 7. 1. When I would have healed Israel, then the ini∣quity of Ephraim was discovered. So here, just when 〈◊〉〈◊〉 desire of thy heart was come to the door, some sin stept in the way of it. your ini∣quities, saith God, have separated between you and you God, and your sins have hid his face from you, Isa. 59. 2. The Comforter, the holy Spirit, is sensible and tender, he hath quick resentments of your unkindnesses and offences. As ever therefore you expect comfort from him, beware of him, and grieve him not.

Secondly, In the last place, this Point speaks necessary counsel and advice to Vnbelievers; to all that live estranged from the life of God, and have done so from the Womb, Psal. 58. 3. To you the voice of the Redeemer sounds a summons once more, Behold I stand at the door and knock. Oh, that at last you might be prevailed with to comply with the merciful terms propounded by him. Will you shut out a Saviour bringing Sal∣vation, Pardon and Peace with him? Christ is

thy rightful owner, and demands possession of thy Soul, if thou wilt now hear his voice, thy former refusals shall never be objected. If thou still reject his gracious offers, mercy may never more be tendered to thee; there is a call of Christ, which will be the last call, and after that no more. Take heed what you do, if you still demur and delay, your damnation is just, inevi∣table and unexcusable. Hear me therefore you unregenerated Souls, in what rank or condition soever providence hath placed you in this World; whether you be rich or poor, young or old, Ma∣sters or Servants, whether there be any stirrings of conviction in your Consciences or not. For however your conditions in this World differ from each other at present, there is one common misery hanging over you all, if you continue in that state of unbelief you are now fixed in.

And first, Harken to the voice and call of Christ, you that are exalted by providence above your poorer neighbours; you that have your Heads, Hands and Hearts full of the World; men of trade and business; I have a few solemn questi∣ons to ask you this day.

I. You have made many gainful bargains in your time, but what will all profit you if the agreement be not made betwixt Christ and your Souls? Christ is that treasure which only can en∣rich you, Matth. 13. 44. Thou art a poor and miserable wretch, whatever thou hast gained of this World, if thou have not gained Christ; thou hast heaped up guilt with thy riches, which will more torment thy Conscience hereafter than thy estate can yield thee comfort here.

2ly, You have made many assurances to secure your floating Estates, which you call Policies; but what assurance have you gotten for your Souls? Are not they exposed to eternal hazards? O impolitick man! To be so provident to secure trifles, and so negligent in securing the richest treasure.

3ly, You have adjusted many accounts with men, but who shall make up your accounts with God, if you be Christless? What shall it profit a man to gain the whole World, and lose his own Soul? Matth. 16. 26. Say not you have much business under your Hands, and cannot allow time; you will have space enough hereafter to reflect upon your folly.

Secondly, You that are poor and mean in the World, what say you, Will you have two Hells, one here, and another hereafter? No comfort in this World, nor hope for the next? Your ex∣pectations here laid in the dust, and your hopes for Heaven built upon the sand? O, if you were once in Christ, how happy were you, though you knew not where to fetch your next bread! Poor in the World, but rich in faith; and heirs of the Kingdom which God hath promised, James 2. 5. O blessed state! If you had Christ, you had then a right to all things, I Cor. 3. 22, 23. You had then a Father to take care for you: but to be poor, and Christless; no comfort from this World, nor hopes from the next; this is to be truly mi∣serable indeed. Your very straights and wants should prompt you to the great duty I am now pressing on you; and methinks it should be

matter of encouragement that the greatest num∣ber of Christs friends and followers came out of that rank and order of men to which you be∣long.

Thirdly, You that are Seamen, floating so of∣ten upon the great deeps, you are reckoned a third sort of persons between the living and the dead; you belong not to the dead, because you yet breath; and scarcely to the living, because you are continually so near death: What think you friends, have you no need of a Saviour? Do you live so secure from the reach and danger of death? Have your lives been so pure, righteous, and innocent, who have been in the thick of tem∣ptations in the World abroad? Ponder that Scripture, I Cor. 6. 9, 10. Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Ef∣feminate, nor Abusers of themselves with man-kind, &c. Ponder it, I say, and think whether you have not as great and pressing a necessity of Je∣sus Christ, as any poor Souls under Heaven? You have had many temporal Salvations from God, great and eminent deliverances, and will these satisfie you? Is it enough that your bodies are delivered from the danger of the Sea, though your Souls sink and perish in the Ocean of Gods wrath for ever? If you will yet accept Christ upon his terms, all that you have done shall be forgiven, Isa. 55. 2. The Lord now calls to you in a still voice, if you hear his voice well, if not you may shortly hear his voice in the tempestu∣ous storms without you, and a roaring Consci∣ence within you. Poor man, think what an in∣terest

in Christ will be worth, wert thou now (as shortly thou maist be) floating upon a piece of wreck, or shivering upon a cold and desolate rock, crying mercy, Lord, mercy: Well mercy is now offered thee, but in vain wilt thou expect to find it, if thou continue thus to despise and reject it.

Fourthly, You that are aged and full of days, hearken to the voice of Christ, God hath cal∣led upon you a long time: When you were young, you said, 'tis time enough yet, we will mind these things when we are old, and come nearer to the borders of Eternity. Well, now you are old, and just upon the borders of it; will you indeed mind it now? you have left the great concernments of your Souls to this time, this short, very short time: And do the temptations of your Youth take hold upon your Age? what, delay and put off Christ still, as you were wont to do? Poor Creatures, you are almost gone out of time, you have but a short time to delibe∣rate; what you do must be done quickly, or it can never be done: Your night is even come up∣on you, when no man can work.

Fifthly, You that are young in the Bud or Flower of your time, Christ is a Suiter for your first Love; he desires the kindness of your youth; your Spirits are vigorous, your Hearts tender, your Affections flowing and impressive; you are not yet entred into the incumbrances and di∣stracting cares of the World; hereafter a crowd

and thick succession of earthly employments and engagements will come on; sin will harden you, by custom and continuance; now is your time; you are in the convertible Age; few that pass the season of youth (comparatively speaking) are brought over to Christ afterwards: 'Tis a rarity, the wonder of an Age, to hear of the conversion of aged Sinners; besides, you are the hopes of the next Generation: Should you be Christ-neglecting and despising Souls; how bad soever the present Age is, the next will be worse. Say not, we have time enough before us, we will not quench the sprightly vigour of our Youth in melancholy thoughts: Remember there are Sculls of all sizes in Golgotha; Graves of all lengths in the Church-yard: You may anticipate those that stand nearer the Grave than you seem to do. O you cannot be happy too soon: As young as you are, did you but tast the Comforts that be in Christ, nothing would grieve you more, than that you knew him no sooner. Behold he stand∣eth at thy Door, in the morning of thy Age, knocking this day for admission into thy Heart.

Sixthly, You that have had some slight ineffectual vanishing Convictions upon you formerly; the Lord Jesus once more renews his call, will you now at last hear his voice? 'Tis an infinite mercy to have a second call. I doubt not, but there are many among you, whilst you have sat under the Word, have had such thoughts as these in your Hearts, sure,

my condition is not right, nor safe; there must another manner of work pass upon my Soul, or I am lost for ever. External duties of Religion I do perform, but I am a stranger to Regene∣ration. Such inward convictions as these were the Knocks and Calls of Christ, but they passed away and were forgotten; your Convictions are dead, and your Hearts the more hardned; for it is in puting a Soul under Conviction, as it is in puting Iron into the Fire, and quenching it again: which hardens it the more. You have been near the Kingdom of God, but the more miserable for that, if you be shut out at last. The quicknings of your Convictions is the right way to the saving of your Souls. The Lord make you this day to hear his Voice.

Seventhly, Such as have come hither upon vain or vile accounts, for meer novelty, or worse ends; to catch advantages, or reproach the truths of God. Scoffing at the most so∣lemn and awful Voice of Christ. The Word that you have slighted and reproached, the same shall Judge you in that great Day, ex∣cept the Lord give you Repentance unto Life, and make the Heart tremble under it, that hath scoffed at it. Be not mockers, lest your bands be made strong, Isa. 28. 22.

Eighthly, To Conclude, Let all, whose Hearts the Lord hath opened this day, for the en∣joyment of the Gospel, the blessed instrument of their Salvation, bless the Lord, that

hath made it a Key by Regeneration to open the door of Salvation to your Souls. And as you have received Christ Jesus the Lord, so walk ye in him.

Notes

• * 1.1

  Dr. Iacom in Rom. 8. p. 69, 84.
• * 1.2

  1. Evid.
• * 1.3

  2. Evid.
• * 1.4

  3 Evid.
• * 1.5

  4 Evid.
• * 1.6

  5 Evid,
• * 1.7

  6 Evid.
• * 1.8

  7 Evid▪
• * 1.9

  8 Evid.
• * 1.10

  9 Evid.
• * 1.11

  10 Evid.