THe whole Chapter is made up of Gods giving the morall Law: In the gi∣ving forth of which law there are many remarkable passages; as why it must be given from Mount Sinai? why immedi∣ately after their deliverance out of Egypt? why in thunde∣rings and lightnings? why the world in its infancy lived Page  2without a law written? These things I have already spoken to. The words which I have read are a promise made unto the places of Gods publique worship, which were typicall, for respect to places is done a∣way, John 4.21. The houre com∣meth when ye shall neither in this mountaine, nor yet at Jerusalem worship the Father. All acts of worship are to be done to God as a Father, & respect of places beeing done away, now chil∣dren may every where wor∣ship their Father. The whole Jewish Religion lay in these 4. things. 1. In holy times. 2. In holy places. 3. In holy persons 4. In holy things. The Apostle 1 Jam. 27. hath wrapt up a Re∣ligiō under the new Testamēt; pure Religion and underfiled be∣fore God, and the Father is this, To Page  3visit the Fatherlesse and widdowes in their afflictions, and keepe him∣selfe unspotted from the world.

Jesus Christ was made known foure waies in the old Testament, by promises, by prophecies, by Types & shad∣dowes, & by Apparition. The blessing in this Text comes under an Apparition, for it is nothing else but the appea∣rance of God in divine Ordi∣nances, now respect to places being done away by the pro∣mulgation of the Gospell. The promise, though it doe not re∣late to the place, yet it doth re∣late to the Ordinances, so that in all places, if you lift up holy hands without wrath and doubting, and worship the Fa∣ther in spirit, this blessing be∣longs to you. In all places where I record my name, &c.

The words themselves be∣ing a promise have these par∣ticulars in them.

• First, the Author of it, that's God the Father.
• Secondly, the extent of it; and that is all places where I record my name.
• Thirdly, the nature of the promise, and that in two branches.
  • 1. Of communion, I will come unto you.
  • 2. Of benediction, I will blesse you.

Wherein you have 3. things.

• 1. The union of them, mee∣ting and blessing.
• 2. The order of them, first meeting, and then bles∣sing.
• 3. The Object of them, (the sincere seekers of God) I will come unto thee and Page  5I will blesse thee.

Ther's but one thing in the Text that is difficult.

In the place where I record my name, In the Hebrew tis 〈 in non-Latin alphabet 〉 becol hammakom asher azkir etshe∣ni; that is, In every place where I shall cause or make my name to bee remembred; or in every place where I shall mention (or make mention) of my name: for the word 〈 in non-Latin alphabet 〉 azkir is in the conjuga∣tion hiphil, which usually im∣ports an action done or cau∣sed to be done by another, as here, I will cause to bee re∣membred, the name of God hath severall acceptations in Scripture; By name of God is here meant the publique wor∣ship and service of God, Jer. 7.12. Goe yee tó 〈 in non-Latin alphabet 〉 Shil•h, the Page  6place where I have set my name that is, my worship & service. So its said 〈 in non-Latin alphabet 〉 Jehovah echad ushemo echad. Je∣hovah shall be one, and his name one, that is, he shall be so wor∣shipped as he is one in essence. In all places where I record my name I will meet you and blesse you.

For the explication and con∣firmation of the two chiefe heads the text points at, viz. 1. That by recording, remem∣bring or mentioning the name of God, is meant, the setting up the worship of God in his Ordinances and 2. that where∣soever the name of God is thus recorded, remembred, or mentioned; that is, whereso∣ever God is worshipped in his Ordinances, there hee doth promise and command a bles∣sing; Page  7or there he will meet those that record his name, in the worshipping of himselfe, with a blessing. There are two or three other parallell places of Scripture deserving speciall consideration; as 1. for the first point, there is a most re∣markable expression, Psal. 22.27. All the nations of the world (〈 in non-Latin alphabet 〉 Jizkeru, the same Hebrew root with 〈 in non-Latin alphabet 〉 azkir, here in the Text) shall remem∣ber; why, what is that? or what shall they remember? even this, they shall turne to the Lord and worship him his name in his Ordinances; as is explained in the words fol∣lowing of the verse; And all the families of the nations 〈 in non-Latin alphabet 〉 jishtachavu) shall (bow downe themselves, or) worship before thee, &c. and so Psalme Page  886.4. All nations whom thou hast made, shall come, (〈 in non-Latin alphabet 〉 Vejishtachavu) and they shall worship before thee; And how shall they doe so? even by recording, remembring, & making mention of the glory of thy name; as in the words following, (〈 in non-Latin alphabet 〉 Vicab∣bedu lishmecha) and they shall glorifie thy name. 2. For the second point, that the Lord (as he hath promised, so he) doth come and meet those with a blessing, who doe thus glorifie and worship his name in his Ordinances, so that they shall never doe it in vaine, and for nothing; see those two preci∣ous texts in Isaiah his prophe∣sie, viz. Jsa. 64.5. & 45.19. first in Isaiah 64. v. 4. The incom∣prehensible mercies and good∣nesse of God, which he hath Page  9laid up and prepared for his people, is set forth; since the beginning of the world, men have not perceived by eare, neither hath the eye seen, &c. And then marke what fol∣loweth, verse 5. Where the Prophet describeth those, whō the Lord will come and meet with all those incomprehen∣sible blessings, viz. Those who waite upon him, and rejoyce in his worship, working righ∣teousnesse, and remembring his name in his waies and Or∣dinances; Thou meerest him that rejoyceth and worketh righteousnesse, those who re∣member thee in thy waies, &c. So that no lesse then blessings incomprehensible by the un∣derstanding & minde of man, do waite upon those who wait upon God, & who remember Page  10his name in his worship, waies and Ordinances; And there∣fore that other cited text Isa. 45.9. is fully verified; that never did any of the sonnes of Jacob (true Israelites) seeke God (in his waies, worship and ordinances) in vain; I said not unto the seed of Jacob, seek ye me in vaine, or for a void or empty nothing, as the word 〈 in non-Latin alphabet 〉 tohu importeth; no, the sincere seekers of God, in his worship & ordinances, shal not be sent away with tohu, vacui∣ty and emptinesse; but with their cup overflowing with all the fulnesse of incomprehensi∣ble blessings. Thus doth the Lord come and meet them with a blessing who remem∣ber his name in his worship and ordinances; in all places where I record my name, I Page  [unnumbered]will meet you and blesse you. But we are to consider, that in relation to Ordinances, there be foure sorts of men.

1. Some they are altogether below Ordinances.

2. Others are altogether a∣bove Ordināces, they look up∣on them as milke fit for babes, but not as meat fit for strong men: they looke upon them as the shadwes of the evening, fit to be stretched over the per∣sons, whose knowledge is not very high, 2 Pet. 1.19. We have a more sure word of Prophesie, where unto ye do well that ye take heed, as unto a light that shineth in a darke place, until the day dawn, & the day star arise in your hearts. They think that all these morning starrs must away as soone as e∣ver Jesus Christ hath risen as a Sun in the Heart of the Saints.

3. Others, they are such as take up their rest in Ordinan∣ces, and conclude the good∣nesse of their estate by Ordi∣nances, because they have the enjoyment of Ordinances, therefore they thinke they have the enjoyment of God.

4. Others neither rest in, nor yet rest from Ordinances, and these are persons indeede that are like to meet with a blessing when they come to God, when these come to worship him, they are made welcome to him, and they shall be blessed by him; such a spirit is fit for Ordinances, and such a spirit shall receive much blessing by Ordinances.

The propositions that lie in the words are these.

1. [Doct. 1] One of the principall ends which God aimes at in the Page  13setting up of his publique Or∣dinances, is, that he may have Communion with his Saints, and that his Saints may have communion with him.

2. The times of a Saints Communion with God, [Doct. 2] and Gods Communion with them are times of blessing, and times of benediction.

Communion times are bles∣sed times, and they are bles∣sing times. Blessednes is out of the reach of the whole Cre∣ation, one Creature cannot make another blessed, nay all the creatures cannot make one creature blessed; Man is fallen too low for his fellow creature to advance him; He is too sore for the whole creation to make him a plaster. Tis impossible for the whole creation to make any part of amends to Page  [unnumbered] 〈1 page duplicate〉 Page  13 〈1 page duplicate〉 Page  14man for the wrong that he did himselfe; creatures cannot take off that curse which they lye under themselves, how then can they give the blessing that's wanting to others? no∣thing is in working above what 'tis in being, the world in being is poore and begger∣ly, therefore it can never make us rich, Hos. 2.21. I will heare the heavens, & they shall heare the earth, &c. The heavens they cry to God, the earth that cries to the heavens, the crea∣tures they cry to the earth; still we are led up the Stairs by one creature to another, till wee have past through them all to God himselfe, and there∣in indeed doth our blessedness lie; creatures want a blessed∣nesse for themselves, how can they give a blessedness unto us?

3. Doctrine that might bee raised from the words, viz. That the foundation of all the blessednesse of man is the will of God; I will meet them and blesse them. But 'tis the first of these I shall speake of, viz.

Doct. That one of the princi∣pall ends which God aimes at in the setting up of his publique Ordi∣nances, is, that he may have com∣munion with the Saints, and that his Saints might have communion with him.

Every man while he lives here is at a distance from God, there's a twofold distance that is between God and the crea∣tures. First, a distance in point of Reconciliation. 2^ly, a di∣stance in point of communion: there's a Naturall distance as we are creatures, and a mo∣rall distance as we are sinners.

I shall premise three things.

1. The Scripture holds forth such a state.

2. The Communion that the Saints have with God, it is with all the persons in the Tri∣nity.

3. That this Communion in this life is chiefly in Ordinan∣ces.

First Position; [Position. 1] That the Scripture holds forth such a state of Communion between God and his people, such as is between the Bride and the Bridegroome in the Bride∣chamber. 'Tis true I confesse, all godlines is a mystery, 1 Tim. 3.16. Great is the mystery of godli∣nesse, but yet in this there are some mysteries greater then o∣thers: Observe there is such an intimacy spoken of, 1 Joh. 1.3. Our fellowship is with the Father & Page  17with his sonne Iesus Christ. Then the Saints have a fellowship with the Father and with Christ, yet notwithstanding som of them have a more pecu∣liar fellowship with God then others. 'Tis true, whosoever he be that is taken into union, is taken into communion too all the Saints having a com∣munion with themselves have a communion with Christ al∣so, for they doe all meet as one with him, as lines in the cen∣ter: yet there are some Saints in this life have a more pecu∣liat communion with the Lord then others; Numb. 12.8. &c. If there be a Prophet (saith God) I will speake to him in a dreame, in a vision, but my servant Mos•s, 'tis no so with him, I will speake to him mouth to mouth as a man to his friend, and the Page  18similitude of God shall hee behold; He shall have such discove∣ries of God as ordinary Saints have not, hee shall have such communion with God as or∣dinary beleevers have not.

Now this communion of God with the Saints, will ap∣peare to be a very great and glorious intimacy and famili∣arity, if you looke to the se∣verall denominations that are given to them in the Scrip∣ture, all of them imply a very great familiarity; As

1. They are called his friends, Abraham was called the friend of God, Jam. 2.23. I have not called you servants, but I have called you friends, John 15.16. And as Jesus Christ calls them friends, so they call him friend too, Cant. 5.6. This is my beloved, & this is my friend O daughters of Page  19Ierusalem. What is a friend? truly it is as a mans owne selfe, Deut. 13.6. thy friend which is as thine owne soule; Then friend∣ship speaks high familiarity, Austin speakes of himselfe concerning a friend of his, when he died, he professed he was put into a great streight, whether hee himselfe should be willing to live, or willing to die: hee was unwilling to live, because one halfe of him∣selfe was dead, yet he was not willing to die, because his friend did partly live in him though he were dead.

2. He doth call the Church, the Bride, the Lambs wife. There is the same resemblance between Christ & his Church, as between man & wife; Now you know husband and wife become one flesh, so that this Page  20matrimoniall union is but a shaddow and resemblance of the glorious union that is betwixt Christ and his Church: there is a great deale of intimacy betwixt man & his wife, therefore she is cal∣led Deut. 13.6. the wise of his bosome, now what is the bo∣some? 'tis the seate of secrecy, and the seat of intimacy: For this cause the Lord: Jesus Christ is said to be in the bo∣•••e of the Father, Iohn 1.18. as one that is acquainted with all his secrets, and as one that enjoyes the most intimate fa∣miliarity with the Father. So thou art the wife of the bo∣some of Christ. This I think to be the meaning of that, Lu. 16.23. It is said Lazarus died and was carried into Abrahams bosom: Dives when he dyed was in hell Page  21torments: surely then the o∣ther was in heaven, why is it called Abrahams bosome? it is a place of rest, and a place of love. All the Saints being A∣brahams children are of Abra∣hams Covenant and promise, they are received into Abra∣hams bosome in glory with a great deale of love, and are ta∣ken into his bosome as into the resting place. Thus the Children of God stand in the same relation to Christ as a wife to the husband.

3. There is yet a higher ex∣pression of Intimacy then this, all these are but externall and fleshly, but the vnion of the Spirit is much more strong, 1 Cor. 6.17. He that is joyned to the Lord is one Spirit: He that is joyned to the flesh is one flesh, but hee that is joyned to the Page  22Lord is one spirit, 'tis as if there were an union of two soules. Cyprian when he would expresse this union, saith, 'tis a union of wills, and a confederacy of affections, they grow into one spirit: These relations do im∣port thus much, for the Lord Jesus Christ doth not give empty Titles.

It will further appeare if you consider those high Acts of Intimacy that the Scripture speakes of, I will name foure.

1. Christ and his people are said to walke together: Christ walkes in them, Revel. 2.1. hee walks among them. 2 Cor. 6.16. and wee reade of Galleries in which the King is held, Cant. 7.5. what be those Galleries? places of intimate converse, where friends walke together, and enjoy communion one with Page  23another, now can two walke te∣gether except they be agreed? Amos 3.3. walking implies intima∣cy and familiarity.

2. They supp together; now to eate and drinke together in Scripture is an expression of great familiarity, and there∣fore saith the Apostle with such an one eate not; that is, withdraw familiarity: not to eate with one is an Argument of with∣drawing familiarity, but to eat together is an argument of familiarity, Revel. 3.21. I will come to him and sup with him, and he with me. And for this cause, when the Cōmunion of Saints is set forth, it is set forth by eating and drinking together at the same table, we being many are one bread and one body, 1 Cor. 10.17. we are many in number (as Erasmus hath it) but by the Page  24consent of our spirits, wee be∣come one bread: when the Lord would expresse the inti∣macy the Saints have with him, then he is said to sup with them and they with him, and marke how hee doth cheere them up, Cant. 5.1. Eate O friends, drinkeye, drinke ye abun∣dantly O ye beloved.

3. They doe not onely sup together, but they dwell to∣gether; Christ dwells in your hearts by feith, Ephes. 3.17. It is the great command the Lord laies upon the husband, hee must dwell with his wife, now if Jesus Christ will undertake the Relation of a husband, hee must dwell with his spouse. In Iohn 14.23. he tells you he will fulfill his relation, I will come to you, and make my abode with you, as if the Lord could never Page  25speake enough, 2 Cor. 6.16. I will dwell in them, and I will wake among them.

4. They doe not only dwell together, but they lie toge∣ther: Christ and his people lie in one bed, Cant. 1.16. Our bed is green; 'tis not 〈 in non-Latin alphabet 〉 grar∣seni, my bed, but 〈 in non-Latin alphabet 〉 grar∣senu, our bed, what is that? truly they are those Ordinan∣ces of worship in which the Lord together with his people doth exercise those high Acts of intimacy and familiarity; that will appeare if you com∣pare it with 57. Isay 7.8. Thou settest thy bed upon a high moun∣taine, and thither thou wentest up to offer sacrifices, thou hast enlar∣ged thy bed, &c. what is that? Floreli•s upon the place, faith it was Idolatrous worship, wher∣in they did commit spirituall Page  26Adultery; now the Lord calls that the bed, Idolatrous Or∣dinances are the bed of Idols: so on the other side, the bed wherein the Lord Christ and his people enjoy intimacy and familiarity is the bed of Ordi∣nances; and for this cause the Church glories in this Cant. 1.13. he shall lie all night between my brests. So much for the first thing I promised, namely, that the Scripture holds forth such such a state of Communion between God and his people; I shal but name the other two, and so passe on.

[Posit. 2] The second Position, The Communion that the Saints have with God, it is with all the persons: they have not onely Communion with the Father, but Communion with the Son, and not onely com∣munion Page  27with the Son, but with the Spirit also, with all persons in the Trinity, the people of God have commu∣nitie, 1 John 1.3. Truly our fel∣lowship is with the Father, and his Sonne Jesus Christ. The

[Posit. 3] Third Position, that this communion in this life is chief∣ly in Ordinances, for the Im∣mediate communion is reser∣ved for another world: All the communion wee have in this world, it is a mediate com∣munion, there are mediums betwixt us and God, through which God conveyes grace unto us, and drawes us up un∣to him. Ordinances, they are the Galleries, there's the wall of sinne, and ther's the win∣dowes of Odinances; he stands behind our wall of sin, but hee lookes through the windowes Page  28of Ordinances.

For the opening of this I shall shew you what fellow∣ship with God in Ordinances meanes: And first, I shall lay down some Scripturall proofs of this, that the main ende of God in setting up Ordinances is, that he may be glorified in communion with his people, and then some Positions for the right understanding of this communion; and after that I shall give you the grounds, the properties, the Acts, and the ends of communion, and then apply the whole.

[Proof 1] 1. Let me prove it from scrip∣ture expressions, that end that Gods aimes at by setting up his Ordinances is, that hee might have communion with the Saints, and his Saints have communion with him: See Page  29Revel. 21.3. When God comes to reforme his ordinances, and to purge his Church I heard a great v•yce saying, behold the Tabernacle of God is with men, and he will dwell with them: The Tabernacle and Temple were places of publique worship, it was his dwelling and his walking with them; dwelling notes constancie, and walk∣ing notes familiarity, he will be constant, and he will be fa∣miliar with his people in Or∣dinances. 48. Ezec last. And the name of the Citty shall bee the LORD is there: 'Tis a prophe∣sie that receives it's accom∣plishment, when Jews and Gentiles shall bee brought to worship God; now when these two shall be made one in the hand of the Lord, then shall the name of the City be called Page  30〈 in non-Latin alphabet 〉 Jehovah shaumah; that is, the Lord is there.

[Proofe. 2] 2. Proofe: This hath been the great ground of all the pre∣parations that the Saints have made; when they have appro∣ched to God in Ordinances, that they might have commu∣nion with God in them; 2 Chron. 30.18. The Lord pardon every one that prepares his heart to seeke God, though not according to the purification of the Sanctuary. As a Bride prepares her selfe for her Bridegroom, so doe the Saints prepare to meet with God in ordinances, they trim up their laps to meet the Bridegroome. So Heb. 10.22. Let us draw neere, &c. Cant. 4.16. Awake, O North winde, and come thou South, blow upon my gar∣den, that the spices thereof may blow out: and then it followes, let my Page  31beloved come into his garden, and eate his pleasant fruit; They beg∣ged a North winde for ripe∣ning, and the South winde for refreshing of all their fruits; but for what end? for no other, but that her beloved might come into his garden, & that he might tast his pleasant fruit.

[Proofe. 3] 3. Proofe: The end why God sets up his Ordinances a∣mongst a people to whom hee will shew mercy, is certaine∣ly this, that he will meet with them, and have communion with them in these ordinan∣ces; because, for God to with∣draw his fellowship and com∣muniō when the Saints of God are in acts of worship before him, is threatned as one of the greatest judgements, Hos. 5.6. They shall goe with their flocks and herds to seeke the Lord, but they Page  32shal not finde him for he hath with∣drawn himselfe from them; that is, they should go to Acts of pub∣lique worship; ah but they should enjoy no cōmunion nor societie nor fellowship with God, for he had withdrawn himself from them, when they drew neere to him, he should draw back from them, hee should leave them to the na∣ked use of Ordinances, which was one of the greatest curses in the world. Alas what, sapp or sweetnesse can be found in an Ordinance that is appoin∣ted by God, if God himselfe who is the sweetnes of all Or∣dinances be withdrawne from them? Hence then doe these positions clearly follow.

[Posit. 1] 1. Position: In all these or∣dinances, wherein you come before God and meet not with Page  33him, they are all in vaine. To converse with Ordinances, and not to converse with God, to have to doe with Ordinances, & not to have to do with God, alas, they are but dry brests, & a miscarrying wombe, that wil never bring forth the fruits of holinesse. Ordinances with∣out God are but like bones that have no marrow in them, they are but like shells with∣out a kernell; your hearing will be vaine, and your hearing will be in vaine; your pray∣ing vaine, and your praying will be in vaine: There will be no spirit moving, no voice answering, no heart war∣mings, no soule-refreshings, n• God-meetings. It's a sad thing for God to do these two things: first, to leave Ordi∣nances to men. Secondly, to Page  32 〈1 page duplicate〉 Page  33 〈1 page duplicate〉 Page  34leave these men to these na∣ked Ordinances. The poore man that lay at the poole of Bethesda, lay there long, and longer he might have layne, if Jesus Christ had not come and given cure to him. There are three things in Ordinances when they become effectuall, there's a Majesty, a sweetness, and a power.

First, * A Majesty and a glory discovered 2 Cor. 3. last, We all with open face behold as in a glass the glory of the Lord, are changed into the same image, &c. What's that? The glasse is Gospell-Ordinances, they are the win∣dowes by which we looke into the glory of God: Alass, with∣out this, Preaching is but bab∣ling, Praying is but howling. It's not the Ordinances that puts a glory upon God, but Page  35it's God that puts a glory up∣on Ordinances: what's that that puts a beauty and glory upon all the Ordinances of God? 'tis the presence of God, the very presence of God makes all glorious in heaven, and the very presence of God makes all glorious in the Church; 〈 in non-Latin alphabet 〉 Jehovah Shammah, the Lord is there is the glory of all Ordinances: yet if you have not God in them, you may say as she said, the glory is departed, they are but like the beames that are cut off from the Sun, if God be not in them; thus there is a Ma∣jesty and a glory discovered.

Secondly, [ 2] There's a sweet∣nesse that the Soule tasts in Ordinances, but when the Soule wants the presence of God in Ordinances, then there Page  36is no sweetnesse in them, for Ordinances to the Soule, when the presence of God is depar∣ted from them, carry no more tast nor sweetnesse in them, then is in the white of an egge. The word is sweeter then the hony and the hony combe when God is in it: what is that that gives a Soule to tast any sweetnesse in any Ordi∣nance? you may finde it, Cant. 2.3. I sate under his shadow with great delight, and his fruit was sweet unto my tast. (The word is very significant, for it im∣porteth sweetnesse, or all kind of sweetnesse; his fruit was 〈 in non-Latin alphabet 〉 mamtakkim, all sweet∣nesse.) Whats the ground that men grow weary of Ordinan∣ces? 'tis because they tast no sweetnesse in them? what's the ground they tast no sweet∣nesse Page  37in them? 'tis because God is withdrawne from them.

3. Thirdly, there must not on∣ly bee a Majesty and a glory discovered, and sweetness ta∣sted, but there must be a pow∣er felt if ever Ordinances doe you any good, Isaiah 55.1. Who hath beleeved our report? why? they had made reports to be beleeved, but none had beleeved the reports that were made; many hearers but few beleevers; 'its spoken by way of complaint▪ who hath belee∣ved our report? why? what's the ground that the report is not beleeved? To whom is •he Arme of the Lord revealed? If the Arme of God be not revealed, no reports of God wil be belee¦ved. I am not ashamed of the Gos∣pell of Christ saith the Apostle Page  38Paul, why? it's the power of God to Salvation. So the weapons of our warfare are not carnall but mighty; mighty, how? through God, for the bringing downe of every lust that exalts its self against him: If God bee not in an Ordinance, an Ordinance is of no effect. The

[Posi. 2] 2. Position, That when Communion with God shall be perfected and compleated, then all Ordinances shall bee abolished and removed, Ordi∣nances shall be continued, till our Communion be perfected, till we all come in the unity of the faith, and of the knowledge of the Son of God to a perfect man, unto the measure of the stature of the fulnesse of Christ. Ephes. 4.13. When once wee are brought to a perfect man in Christ Jesus, then, and not till then, Page  39shall all Ordinances bee taken from us. In the state of our perfection God will do these two things: First, hee will succeede all Ordinances; Se∣condly, hee will exceede all Ordinances, all our vailes shall then be taken away, when we come to look God in the face, Cant. 2.17. Vntill the day breake, and the shadows flee away, turne beloved, and be thou like a Roe, or a young Hart upon the mountaines of Bether. Some ex∣pound it of the night of trou∣bles, and of miseries that the Church of God lay under; others of the obscurity and darkenesse that was upon them: others of those cere∣monies and shadowes that they could not see through; others of the comming of the Lord Jesus Christ as the Sun Page  40in to the world to make day, untill the day breake; others of Christs last appearance re∣moving all clouds and vailes, and causing the day to breake forth, & the shadow to fly a∣way; untill the day breakes forth, the shadow nere flies a∣way: when once the Commu∣nion of the Saints of God shall be perfected, then al Ordinan∣ces shall be removed, the sub∣stance shall succeede and ex∣ceede the shadowes. Thus Communion with God in Or∣dinances shall last till Jesus Christ make a surrender of his Mediatoriall Kingdome, when Jesus Christ shall give up his kingdome to his Father, and all the Saints shall be perfect∣ed, then their Communion with God through Mediums shall be done away. The

[Posit. 3] 3. Position: The more spirituall and pure any Ordi∣nances are, the more Commu∣nion the Saints of God have with God in them. Under the Law when they lay under more carnall Administrati∣ons & Ordinances, and there∣fore, Heb. 9.10. They are cal∣led carnall Ordinances, for the most part they had but tran∣sient, not constant acts of Communion with God, and these acts of Communion they had but seldome, compar'd with those acts of Communi∣on that the Saints have under the Gospell. Now, as the Or∣dinances grow up in purity and perfection, so should wee grow up in Communion with God in them: for the more spirituall the Ordinances are, the more there is of these three Page  42things in them. 1. There's the more of the nature of God in them. 2. There's the more of the presence of God with them. 3. There's the more of the blessing of God upon them. The ground of Gods withdrawing and departing from Ordinances hath beene mens intolerable corrupting and defiling of them, so that hee would neither owne the worship, nor the worshippers at all, Rev. 2.1. who walketh in the midst of the seven golden Candlesticks: If the Candle∣sticks be gold, and there be no drosse in them, then he will walk in the midst of them; but if they be drossie, and not golden Candlesticks, God takes no delight to walk among such, Cant. 2.16. My beloved feeds among the Lillies; Page  43It is not said he feeds among Thornes, but hee feeds among the Lillies.

But for the further clearing of the Saints Communion with God; I shall do these four things.

• 1. Give you the grounds, of all the fellowship and the Communion that the Saints have with God in Ordinances.
• 2. Shew you the properties of this Communion.
• 3. The severall Acts of Communion.
• 4. Those glorious ends that God aimed at in the gi∣ving forth Communion unto the Saints in Or∣dinances.

But before I enter upon these, I must promise some few particulars.

Object. It will be said, God is in Heaven, and the Saints are upon the Earth, God is a consuming fire, and wee are but as withered stubble, how shall we draw near unto God, or appear before him?

Ans. There are two sorts of persons in the world, First, Sinners, Secondly, Saints; un∣regenerate men, and regene∣rate men, and they are both called upon to draw nigh to God. Jam. 4.8. Draw nigh to God, and he will draw nigh to you: clense your hands ye Sinners, and purifie your hearts yee double minded: observe those three tings.

• 1. Here's a duty injoined; drawing nigh to God.
• 2. A blessing promised; hee will draw nigh to you.
Page  45
• 3. There is a threefold du∣plicity mentioned, sin∣ners and double-mind∣ded, cleanse and purifie, hands and heart.

The first shewes the persons to whom the duty is in joined to draw near to God; Liz. Sin∣ners and double minded; the other two points are the way and means by which the du∣ty enjoined, may be rightly ac∣complished, viz. by cleansing and purifying our hearts and hands.

But it is to be marked that there is twofold drawing nigh to God.

• 1. In point of Conversion.
• 2. In point of Communion.

So that you that enjoy Or∣dinances, and are not con∣verted, you can have no Com∣munion with God in Ordi∣nances. Page  46And for the proof of this, that ungenerate men can have no Communion with God in Ordinances, will appear by these Arguments.

[Argu. 1] 1. Because there must be a State of Communion, before ever there can bee any acts of Communion; There must bee a state of Marriage before ever there be a performance of the acts of the married; you must be made neere before you can draw neere, Ephes. 2.13. Ye who were sometimes afarr off are made nigh by the blood of Jesus: when once a soule is made nigh, then it can draw nigh. The Prodigall Son when hee is returned home to the house of his Father, and made nigh to him, then the Father kisses him and embraces him, Luk. 15.20. love is very quick sighted, Page  47he saw him; & 'tis very tender hearted, he had compassion upon him, & fell upō his neck, and kissed him: will you see what a man is in his naturall estate, which clearly speaks he hath no communion with God, Eph. 2.12. That at that time ye were without Christ, be∣ing aliens from the common-wealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. There are five withouts, without Christ, without the Church, without the promise, without hope, without God in the world. Can two walke together except they bee a∣greed? God and a sinner are not agreed, there's no walking together therefore. A man must be made a free man be∣fore he can trade as a freeman; Page  48so before you can have any in∣tercourse with heaven, or any free trading there, you must bee made free of the city a∣bove.

[Posit. 2] 2. An unregenerate man can have no Communion with God in Ordinances, because hee doth not live the same kind of life that God lives; No Creature can have any fellowship or Communion with God, but he that lives the same kind of life with God; A man cannot have Communion with Beasts, why? because they do not live a Rationall life, Eph. 4.18. having their understandings darkned, being alienated from the life of God. No things have any Communion, but onely those that live the same kind of life with that with which they Page  49have Communion: a Saint lives the same kind of life with God, though he hath not the same degree of life with God.

[Argu∣ment. 3] 3. Argument: An unregene∣rate man can have no fellow∣ship with God in Ordinances, because he is swallowed up with other fellowship, and with other Communions: there is a fivefold fellowship and Communion that an un∣regenerate man hath, that makes him he can have no Communion with God.

1. He takes up his fellow∣ship and Communion with sin; sin is the onely Jewel that he wears in his bosom, 2 Cor. 6.15, 16. what fellowship hath Christ with Belial, &c. and Rom. 8.7. The carnall mind is enmity a∣gainst God; Enmity 'tis the Page  50highest degree of hatred, 'tis the affection set on edge a∣gainst God; an Enemy may be reconciled, but enmity must be destroyed; what fellowship can they have with the Fa∣ther of lights, whose fellow∣ship is taken up with the works of darkness?

2. They are swallowed up with the fellowship and Com∣munion with sinners; those that are Gods professed E∣nemies, are their bosom∣friends, the darling delights of their Souls are in the So∣ciety of those in whom God takes no pleasure, nor no de∣light.

3. They take up their fel∣lowship and Communion with this world, James 4.4. know ye not that the friendship of the world is enmity with God, Page  51whosoever therefore will be a friend of the world, is the Enemy of God: they make up their Heaven upon Earth: there are three things where∣in they go out to the world.

• 1. They let out their choi∣cest love.
• 2. They lay out their choi∣cest paines.

3. They Anchor their great∣est hopes upon the world: Now those that are taken up with the fellowship and Communion with this world, at what a distance do they stand from Communion and fellowship with God? Crea∣tures hath their hearts, God hath them not.

4. They are swallowed up in Communion and fellow∣ship with false foundations: Page  52this is a certain rule, that look whatsoever the foundation is that we build our souls up∣on, that's it with which wee have Communion, Job 8.14, 15. He shall lean upon his house, but it shall not stand, &c. Those hopes that it hath, that it shal go well with him to all Eter∣nity, these are called his house, he rests upon them, and hee hath Communion with them. Houses,

• 1. They are dwelling pla∣ces, a man lives in his house.
• 2. They are hiding places, in the time of a storm men retire to their houses for shelter.
• 3. They are resting pla∣ces.

4. They are places that when once they are built, Page  53men will keep them if they can from falling down; Now sinners are swallowed up in Communion and fellowship with those false bottomed hopes that they have laid their soules upon, they rest in those houses that they make to themselves, though their hopes bee but like Spiders webs, yet they lean upon their houses.

5. They are swallowed up in fellowship and Communi∣on with the very Devil him∣self, 1 Joh. 5.19. we know that we are of God, and that the whole world lies in wickedness; In the Greek 'tis thus, and the whole world lies in that wicked one, the Devil, and they maintain Communion together, the e∣vil spirits haunt their Spirits. The Devil in Scripture is said Page  54to have all those Acts of wor∣ship performed to him by sin∣ners, that Christ is said to have performed to him by Saints: hath Jesus Christ his Ministers? the Devil hath his Ministers also; Ministers of Satan transforming them∣selves into Angels of light: hath Christ his Churches? so hath the Devil, which is call-the Synagogue of Sathan: hath Christ his Ordinances and Altars? so hath the Devil too, he hath his Table, and his Communicants; you cannot bee partakers of the Lords Table, and the Table of Devils.

[Argu. 4] The fourth Argument to prove that unregenerate men can have no fellowship and Communion with God in Or∣dinances; because they live Page  55under a Legal Covenant: E∣vangelical Communion is not bottomed upon Legal Covenants. In Conversion there is a double change.

1. A change of a mans na∣ture, and that is wrought within him.

2. A change of a mans state, and that is wrought upon him.

Every unregenerate man is under the first Covenant, which admits of no Commu∣nion with God since it is bro∣ken. There are five things wee lost in our fall;

• 1. Our holy Image, and be∣came vile; hence
• 2. Our Son-ship, and be∣came slaves.
• 3. Our friendship, and be∣came Enemies.
• 4. Our Communion, and Page  56became strangers.
• 5. Our glory, and became miserable.

Now 'tis impossible till sin∣ners be translated from a bro∣ken Covenant of works that was made with them in Adam, to a Covenant of grace that is made in Christ, that ever they should come up to Commu∣nion with God: you must know this, that Communion with God is no Legal dispen∣sation, and therefore every person that is duly under the Law, cannot enjoy Commu∣nion with God.

Having premised these, I come to those four partioulars I laid down, viz. to give you the grounds, the properties, the Acts, and the ends of the Communion.

First, For the Grounds of all Page  57the fellowship and Communi∣on that the Saints have with God in Ordinances and they are five; for this Communion ariseth,

• 1. From his electing love.
• 2. From the Covenant-state wherein believers stand.
• 3. From our union with Je∣sus Christ.
• 4. From our Interest in the Spirit.
• 5. Our conformity to the Lord Jesus Christ.

[Ground. 1] I. Ground of our Commu∣nion with God is his Electing love, that's the foundati∣on of all our blessednesse, and the onely spring of all our mercies which without Gods Electing love, no mercy would be a mercy to us, and with it no misery will make us mise∣rable; The Lord hath chosen Page  58you unto three great ends, in subordination one to the other; he hath chosen you to salvation, to reconciliation, and to communion, Psal. 4.3. The Lord hath set apart him that is godly for himselfe. God hath picked and culled every Godly man out of the world, and set him aside; For what? for himselfe; for himselfe, what's that? It doth not only note for spirituall service, but for the highest priviled∣ges: he hath set the godly man apart for these two ends: First, for the enjoyment of communion with him on earth: Secondly, for the fru∣ition of blessednesse with him in heaven. The Lord hath set, &c.

• 1. Consider who is it that hath done it? It's Page  59God that hath set him a∣part.
• 2. What hath he done? He hath set him apart, put him distinct from all the world.
• 3. Who is it that is thus set apart? It is the man that is godly.
• 4. What is the end of this action, for which this man is set apart? He is set apart for God.

'Tis the choycest duty that be∣longs to us to set our selves apart for God; and 'tis one of the choicest mercies of God, to set us apart for himselfe. The Lord doth separate to himselfe for imployment, and for fellowship; he will em∣ploy that man, and he will have communion with that man. The Angels, they are of Page  60all creatures taken to speciall communion with God, they behold the face of God the Father which is in Heaven. It was excellently expressed by Tertullian, the Saints in this life are the men that are the Lords attendants, setting the Lord alwaies before them, and standing alwaies before him, waiting upon him. Zech. 3.7. Thus saith the Lord, if thou wilt walk in my waies, &c. I will give thee 〈 in non-Latin alphabet 〉 mah-lechim, Walks: that is, places to walk: 〈 in non-Latin alphabet 〉 •en hagnome∣dim ha-elleh, inter stantes illos, among these that stand by: Who be they? The meaning is conceived to be this; the Angels, they alwaies stand before God, thousand thou∣sands compasse his Throne; now when the Lord speaks Page  61of taking a people into inti∣mate familiarity with him∣selfe, he saith, he will give them walkes, or Galleries to walk in among the Angels themselves, to attend upon him, and hence are those and such like expressions of this their office and duty: I have set the Lord alwaies before me, &c. and as the eyes of Servants are upon the hands of their Masters, and as the eyes of a waiting-Maid unto the hand of her Mi∣str•sse; so our eyes are upon the Lord our God, (waiting) till he have mercy upon us, &c. Now had the Lord chosen you but to Salvation, whē he did leave the Angels to fall under the curse of their covenant bro∣ken, this had been a great mercy; but this will not sa∣tisfie electing love, only to Page  62make up old breaches, and then to shut up its bosome: or to say to us, as David said to Absolon, let him return to his house, but let him never see my face; no, but God will have his children look him in the face: therefore in the Luke 214. there is not only glory to God in the highest, and peace on earth, which is recon∣ciliation, but there is good will towards men: There is fellow∣ship and communion, peace will not serve loves turn, but there must be good will too. The love of God did not only ordain us to friendship, but it did ordain us to fel∣lowship. The Father in love came forth from all eternity to us, that we to all eternity might enjoy communion with him: I had almost said Page  63that the very essence of the love of God, and all the a∣ctings of it, lead to commu∣nion and fellowship with him.

[Ground. 2] The second ground of communion is from the Co∣venant of Grace under which you stand. When Adam had sinned, he ranne away from God; when he made himselfe a sinner, God made him an exile: Now in the Covenant under which Adam was, he had communion with God as a Creature with his Crea∣tor, but not as a child with his Father. Now the Cove∣nant of grace, it is a conjugall Covenant; and conjugall Co∣venants are all of them made for the enjoying of commu∣nion, Hosea 2.19. I will be∣troth thee to me for ever; yea, Page  64I will betroth thee unto me in righteousnesse, and in judgment, and in loving kindnesse, and in mercies: Mark, there are foure things in these words, that point out the firmnesse, and the stability of our Marriages with Christ: First, 'tis done in righteousnesse; Secondly, in judgment; Thirdly, in lo∣ving kindnesse; Fourthly, in tender mercies: Now what are the fruits and effects of this same conjugall relation, and of our joyning to Christ? See Chap. 3.3. And I said, thou shalt be for me many daies, and shalt not be for another, so will I be for thee. Christ promiseth to be for the Saints, and he engageth the Saints to be for him, Ephes. 2.12. Strangers to the Covenants of promise, without God, and without hope in the Page  65world; Till such time as a man be brought into Covenant with God, he is a stranger to God, and therefore hath no communion with him; he stands at the greatest distance from this fellowship with the Father, and with his sonne Jesus Christ. But now, when a man is brought within the verge of the Covenant of grace, then hath he commu∣nion in all the grace of the Covenant. The Covenant of Grace hath two properties peculiar to it, which were not in the first Covenant: First, there is Foedus Amicitiae, and Paedus Conjugale; a Cove∣nant of friendship, and a Con∣jugal Covenant. This is the great end of the Gospell, Luke 2.14. the Angels de∣scribed the purpose of God, Page  66and what is it? to give peace on earth, and good will: God contents himselfe not only with peace, but good will; not only reconciliation, but communion: and the Lord delights his people should come to him in a familiar way, under tearms of inti∣macy, Hos. 2.16. a strange expression, Thou shalt not call me 〈 in non-Latin alphabet 〉 Ishi, (saith the Lord) and shalt call me no more 〈 in non-Latin alphabet 〉, Baali: Baali signifies my Lord; God would be called by Lord no more; but call me Ishi, what's that? my Hus∣band.

[Ground 3] The third ground of com∣munion of Saints with God is, their union with Jesus Christ. Answerable to your union, there will be your communion. There's a five∣fold union.

• 1. An union Politicall, as between a King and his people.
• 2. An union naturall, as between head and mem∣bers.
• 3. An union sinfull, as be∣twixt one sinner and a∣nother.
• 4. An union Hypostaticall, between the two natures of Christ.
• 5. An union mysticall, and that is between Christ and the Saints.

Look what Righteousnesse Christ as Mediator hath, is yours; and the communion that Christ hath with the Father, we have interest in it also, 1 Cor. 12.12. For as the body is one, and hath many mem∣bers, and all the memes of that one body being many, are one bo∣dy, Page  68so also is Christ. God the Father never looks on Christ and the Saints as two, but as one. Will you take a view of Christs communion with the Father, Dan. 7.13. I saw, and behold one like the Son of man came with the clouds of heaven, and came to the Antient of daies, and they brought him neer before him. 1 John 18. He lives in the bosome of the Father. The bosome 'tis the seat of secrets of love, and of fellowship.

Now in this his commu∣nion with the Father, we are in no lesse then the whole of our Salvation interessed; for he is brought before the Fa∣ther standing at his right hand, and lying in his bosom, not only to enjoy communi∣on with his Father himselfe, but to intercede for our com∣munion Page  69with him also.

Union that disposeth for communion. There can be no communion where there is no union, Rev. 3.20. Behold I stand at the dore and knock, if any man hear my voice, and open the dore, I will come in to him, and will sup with him, and he with me. First, there must be opening of the dore, and Jesus Christ must come in, before ever there be supping together: none of the fare that is to feast a Chri∣an comes, till Christ him self brings it: If the dore be shut against Christs person, then there is a Baracado to all com∣munion. Cant. 5.5. I am come into my Garden, my sister, my spouse, &c. And then, Eat O friends, drink, yea, drink abun∣dantly, O beloved. There are two things that we enjoy by Page  70vertue of our union with Christ. First, satisfaction in him. Secondly, Communion and fellowship with him. Look what fellowship and Communion Christ hath with the Father, it is by ver∣tue of his union with him, and look what fellowship and Communion wee have with Christ, 'tis by vertue of our union with him, 1 Cor. 3.22.23. mark how the Relation there riseth, All are yours; how comes that? ye are Christs, and Christ is Gods: and Rom. 5.2. by whom wee have accesse into this grace wherein we stand: note this;

• 1. Believers have under the Gospel accesse into glo∣rious grace; into this grace.
• 2. That the meritorious Page  71cause of believers accesse into this grace is the Lord Jesus Christ; by whom.
• 3. The same state of grace to which the Gospel brings us, in that estate doth Christ keep us; wherein we stand.

4. That a Saint through the sight of his accesse to, and his standing in this grace, is made to rejoice in hope of the glory of God, as is ex∣pressed in the words follow∣ing; for the clearing and con∣firmation of the substance of all those four particulars, viz. that believers have accesse un∣to, and are kept into that state of grace wherein they re∣joyce and glory, onely by Je∣sus Christ and his mediation there is a remarkable expressi∣on Page  72of the Apostle, in Eph. 2.13. but now in Christ Jesus, yee who sometimes were far off, are made nigh by the blood of Jesus; for he is our peace, who hath made both one, and hath broken down the middle wall of partition: Those who are without Christ, are afar off three man∣ner of waies:

• 1. In point of opinion and apprehension.
• 2. In point of fellowship and Communion.
• 3. In point of grace and conversion.

Now as Joseph said to his Bre∣thren, bring your Brother Benja∣min with you, or else see not my face any more; So doth God say to sinners when they come nigh to enjoy communion with him, bring Jesus Christ in your arms, or else never look me in the Page  73face. It's the custom of some Countries and foraign Nati∣ons, that when ever they speak any thing to the King, they take up his Son in their armes; sure I am 'tis the cu∣stom of Heaven, that who ever shall have Communion with God and enjoy fellowship with his spirit, they must take his Son in their armes, and carry Christ along with them. Heb. 4.16. Let us therefore come boldly to the Throne of grace, that we may obtain mercy, and find grace to help in time of need. God hath set up a Throne, and that Thone that he hath set up is a gratious Throne; and 'tis set up for poor sinners, and for poor sinners to come freely and boldly too; to take liberty in speaking to God: it's set up for these two ends, for Page  74the obtaining of mercy, and for the finding of grace that may help us in time of need; that is, for the finding of fa∣vour, and fellowship with God. And it is upon the alone account of the Lord Jesus Christ, that we can come with boldnesse to it. Look on the words foregoing, verse 15: For we have not an high Priest, that cannot be touched with the feeling of our infirmities, &c. Let us there∣fore come boldly, &c. John 14.6. I am the way, the truth, and the life, there is no comming to the Father, but by Jesus Christ: and Heb. 10.19. Having therefore brethren, boldnesse to en∣ter into the holiest by the blood of Jesus. The sinfullest wretches in the world, if they be brought into Jesus Christ, may come boldly, and have Page  75communion with God the Father, Cant. 1.4. The King hath brought me into his Cham∣bers. There is no going into the chambers, the places of communion with God the Father, but by being led by the hand of the King of Saints, the Lord Jesus Christ thi∣ther.

[Ground. 4] The fourth ground of our communion with God, is the Spirit of Christ in us; this is one of the main ends why believers receive the Spirit of Christ; the Spirit of Christ is not only received as a bond of union, but as a means of communion, the Spirit of Christ in believers hath these foure things in it.

• 1 It's a Spi∣rit of Union.
• 2 It's a Spi∣rit of Unction.
• 3 It's a Spi∣rit of Action.
• 4 It's a Spi∣rit of Fellowship.

As

1. It's a spirit of Union, Its that which is the everlasting tie of the God head in it selfe, the spirit running forth through the Father, and the Son; or proceeding from the Father and the Son, as it is ex∣pressed in the Gospell; so 'tis that which is the very tie and knot of the Saints and Christ, 1 Cor. 6.17. Hee that is joyned to the Lord is one Spirit.

2. It's a Spirit of Union, 1 John 2.27. but the anointing which ye have received abideth in you, &c. The oyntment that was powred upon the head of Aaron it ran downe to the skirts of all his Garment; the Page  77spirit of God like to oyntment that was powred forth upon the head of Christ, and it doth run downe to all his mem∣bers.

3. It's a Spirit of Action, saith the Apostle; If ye through the Spirit mortifie the deeds of the flesh. The spirit is the power∣fullest weapon in our hands to put flesh to death in us; it is not an idle, but an active spi∣rit.

4. It's a spirit of fellowship and Communion, Eph. 2.18: For through him we both have an accesse by one spirit, unto the fa∣ther, we both have accesse; that is, Jew and Gentile; though they are two Nations, that one spirit leades them both to the Father; The Spirit of Christ is not onely a spirit of manifestation and of revela∣tion; Page  78but it is a spirit of Sup∣plication and of Manuducti∣on, It leads us by the hand to the Father, Rom. 8.14. As many as are led by the Spirit of God, they the Sons of God.

Thus you see that intimacy is grounded upon your Union with Christ. The ground of all Communion is Union, now answerable to the Union such must the Communion be, if the Union bee very neere, truly then the Communi∣on must bee very intimate, Ephesians 5.3. Wee are of his flesh and of his bone, it is so neere; nay neerer, hee that is joyned to the Lord is one Spirit, what's the end why the Lord hath made so neere a Union? truly it is that there may bee an intimate Communion an∣swerable, he is in us like lea∣ven, Page  79even as the leaven incor∣porates it selfe, that there can bee no separation between it and the dough. One end of the Hypostaticall Union was the mysticall Union, Christ takes the two natures into one person, that so you might be∣come one with him Consider, there is a morall union that is made by love, for love is Af∣fectus unionis, an uniting affecti∣on, such a union the Angells have, and Adam had in the state of Innocency; I but there is likewise an union that faith makes, a mysticall union, that is another kind of union then ever the Angells had, or can have; The Angells are never said to bee the brethren of Christ, and the members of Christ, Christ is said to be their head, but they are never said Page  80to be his members; there is some thing morein that mysti∣call union which is by faith between Christ and beleevers; then there can be in that uni∣on which is between Christ and the Angells. Now if the end of union be Communion, why hath the Lord made so neere a union, but for an inti∣mate familiarity and commu∣nion.

[Ground. 5] The fift ground of Com∣munion is our conformity and similitude to Jesus Christ, con∣formity and similitude is the ground of all communion: A Saint being made like unto God receives communion and fellowship with God, the more a Christian growes up into a conformity with God, the higher hee growes in his fel∣lowship and communion with Page  81God. The lesse any man hath of a Divine Resemblance, the lesse hee enjoyes of a Divine Communion; When our I∣mages shall be perfected, then our communion shall be com∣pleated: the more imperfect our Image is, the more imper∣fect our Communion is.

I shall lay downe two pro∣positions.

• 1. That a Saint hath a con∣formitie, and a resem∣blance of God upon him.
• 2. That his conformitie and resemblance to God, is the ground of his com∣munion with God.

1. That a Saint hath a con∣formity, and a resemblance of God upon him, 1 Iohn 4.17. For as he is, so are we in this world. And 2 Pet. 1.4. Whereby are given unto us, exceeding Page  82great and pretious promises, that by them we may be made partakers of the Divine Nature. There's a kind of impression of the glo∣rious attributes of God in∣stampt upon every Christi∣an.

1. There's a kind of Omni∣potency, Phil. 4.13. I can do all things through Christ, that streng∣thens me. What can Omnipo∣tency do more then all things? and yet Paul can do no lesse, by the strength he receives from Christ.

2. There's a kind of Omni∣sciency in all the Saints, 1 Joh. 2.20. But ye have an Unction from the holy one, and ye know all things. There are some foot∣steps of that glorious Attri∣bute of God, that are to be seen upon gracious soules, 1 Cor. 2.15. He that is spirituall Page  83judgeth all things, yet be himselfe is judged of no man: He is the judge of all, and yet none the judge of him.

3. There are some impres∣sions of the Allsufficiency of God, that is engraven upon a Christian, Phil. 4.18. I have all, and abound, and am full. So 2 Cor. 6.10. As having nothing, and yet possessing all things. So 1 Tim. 2.6. Godlinesse, with con∣tentment is great gain. The Greek reads it thus, Godliness with selfe-sufficiency is great gain. So Solomon tells us—that a good man shall be sa∣tisfied from himselfe, not from another, but from him∣selfe: There is some kind of impression of the All-suffici∣ency of God upon a Christi∣an.

4. There's a kind of Omni∣presence Page  84of God upon a Chri∣stian. Heaven and earth are the two great Continents of all things; now a Divine soule is travelling in them both at once, Phil. 3.12. Our conver∣sation is in heaven; though they themselves were on earth, yet their conversation was in hea∣ven, so that they are both in heaven and earth at once: where ever God is, there the Saints are, for they have their dwelling places in him, Psalm. 73.23. Nevertheless I am conti∣nually with thee, thy right hand upholdeth me. A Christian runs through all states and things with God himselfe, he is led by his Fathers hand through every state.

5. There's a kind of immor∣tality put upon a Saint; mor∣tality is written upon the face Page  85of all things that are below, every thing is liable to the stroke of death; yet a Chri∣stian, though he die daily, yet lives for ever; though the man die, yet the Saint doth not, grace is never laid in the grave, John 11.26. He that be∣lieveth in me shall never die: that is, he shall never live un∣comfortable, for an uncomfor∣table life is equivalent to death; and he shall never dye eternally, he that believes in me, the second death hath no power over him; he may dy as a man, but he shall never dy as a believing man.

6. There's a kind of immu∣tability and unchangablenesse upon a Christian: In regard of his state he is immutable, he can never change, though in regard of the degrees of his Page  86state he is changing dayly: look what now he is as a Saint, that he shall for ever be, he shall never lose the graces that he hath received, for the gifts and callings of God are with∣out Repentance; that is, he never repents, nor exerciseth any acts of sorrow, for the be∣stowing of grace upon any of his people. A believer lives unchangably in the midst of changes, he lives peaceably in the midst of troubles, and cheerfully in the midst of wants. Thus you see that a Saint hath a conformity, and a resemblance of God upon him.

The second Position I laid down, that this conformitie is the ground of communion: the more likenesse there is in any creature one to another, Page  87the more love, and the more love, the more desire of com∣munion; Birds of a feather will flock together: Things that carry a contrariety can never admit of any commu∣nity: what communion hath light and darknesse together, which are so opposite to each other? The light expells the darknesse, and the darknesse drawes a shaddow over the light. The Holy Ghost tells us in plain language, that light hath fellowship with nothing but light, and darknesse hath fellowship with nothing but darknesse, 1 John 1.6, 7. If we say that we have fellowship with him and walk in darkness, we lie, and do not the truth: But if we walk in the light, as hee is in the light, we have fellowship one with another, and the blood of Page  88Jesus Christ his Son clenseth us from all sinne. There can bee no communion with Christ, except there be a con∣formitie to Christ. Now many Soules are there that delude and deceive themselves, and thinke they have communion when they have none; but a∣lasse, if you be not made like unto Christ, you can ne∣ver have communion with Christ in grace, nor communi∣on with Christ in glory.

Thus you see this Commu∣nion ariseth from the confor∣mity that is in the Saints un∣to Christ: likenes is the ground of love, and suitablenesse is the ground of intimacy; that is the reason why you say a man is knowne by his communion. Princes you judge of their tempers by Page  89their favorites; the reason is, because a mans Spirit never closethin intimat society with any man, but one that hath a sutablenesse with himselfe. 1 Cor. 6.17. There can be no com∣munion betwixt light and darke∣nesse, Christ and Belial; where there is no conformity, there is no communion, Rom. 8.29. what is the great end you aime at? to bee like unto his Son. So then, when your conformi∣ty shall bee perfect, then your communion shall be swallow∣ed up in vision, for vision is but union perfect.

Secondly, To give you the Properties of this communi∣on, and they are these sixe.

• 1. Tis a Superla∣tive, and trans∣cendent
• 2. A free and vo∣luntary
• 3. A close and neare
• 4. A growing and encreasing
• 5. A Spirituall & Supernaturall
• 6. A delightfull and compla∣centiall

1. 'Tis a Superlative and a transcendent communion, a communion that is above all communions, it excells all o∣ther communions and fellow∣ships in the inferior world. There are two very sad sights in the world; one is to see a bad man inflam'd with joy; the other is to see a good man devoured and overwhelmed Page  91with sorrow. Let me pluck downe the pride of the natu∣rall man, and raise up the heart of the spirituall man. There be many other communions in the world, but this is above them all, the communion that the Saints have with God compared with other Com∣munions, 'tis as Saul among the people, that was higher by the head and shoulders then the rest of them, 'tis as the Sunne compar'd with the planets far larger, and far more glorious then any one of them, nay then all of them: you that take up the communion without God, below God, besides God, nay (it may be in some things) a∣gainst God; know this, that it is much inferiour to the Communion that the Saints have with God, Cant. 1.2. Let Page  92him kisse me with with the kisses of his mouth: for thy love is better then wine. It was the saying of a precious Saint, That one houres communion with God was more worth then the whole world; and indeede the Saints are able to set to their seale that this is true; will you see them doing of it, Psal. 84.10. For a day in thy Court, is better then a thousand: I had rather bee a doore-keeper in the house of God, then to dwell in the tents of wickednesse. One daies communion with God is more worth then all the communi∣on you have in this world. You that are rocked in the cradle of Creatures, and take the creame of them, that have all the bosoms of created Ex∣cellencies to receive from, and to communicate your selves Page  93too unto; alas, ther's more sweetnesse tasted in the injoy∣ment of the least part of God, then in the greatest part of the world. Are not waters much more pleasant in their springs then in their streames? the Saints and people of God they drinke at the fountaines head when they goe to God, and take in all at the first hand, the creatures milke out no sweet∣nesse but when God fills their brests. The communion that the Saints have with God is Superlative and transcendent in a six-fold respect.

1. The dignity & excellencie of all communion is according to the persons with whom we communicate, 1 Joh. 1.3. That which we have seene and heard, de∣clare we unto you, that ye also may have fellowship with us; why, Page  94with whom is your fellow∣ship? Our fellowship is with the Father, and with his son Jesus Christ. The fellowship that the Saints have, is with all the Persons in the Trinity. In this communion, there are these two things: First, the persons dignifie the communion: Se∣condly, the communion dig∣nifies the Persons that enjoyes it: For a Beggar to have com∣munion with a King, is a very high priviledge; but nothing, compared with the Saints en∣joying communion with God. Ordinary communion with extraordinary persons, raiseth it to a great height.

2. Our communion with God must needs be a superla∣tive communion: Why? be∣cause it is the foundation on which all other fellowships Page  95are laid. When we brake with God, all creatures brake with us; when man fell from his holinesse, he fell from his hap∣piness; when he fell from his Image, he fell from his excel∣lency. The creatures stood upon the same termes with us, as we stood with God, and by falling from God, all crea∣tures fell from us. There were two things that we lost in re∣lation to the creature: 1. Our dominion over them; 2. Our communion with them. All men that live in their naturall state have no reall communion with the creature, all creatures are become enemies to them, since they themselves became enemies to God; creatures had no longer their commission to be obedient to us, then we were obedient to God. I but Page  96observe now, when once we are restored to God, and brought into communion with heaven, all the creatures are restored to us, when once we our selves are brought to God, Hos. 2.19. unto 22. I will betroth thee unto me for ever, &c. and then, I will hear the heavens, and the heavens shall hear the earth, and the earth shall hear the corn, and the wine, and the oyle, and they shall hear Jez∣reel.

There is a five fold com∣munion, that is bottomed up∣on our communion with God.

• 1. The communion that the Saints have with the Angels, is all bottomed upon the communion they have with Christ.
• 2. The communion that the Saints of God have Page  97one with another; Saints should never have had communion with Saints if they had not had com∣munion with God 1 John 1.3. These things write wee unto you that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ.
• 3. The communion of the Church of the Jewes with the Gentiles, that's laid in their communion with God.
• 4. The communion the glorious Saints have in heaven with the glorious Saints on earth, that's bottomed upon their communion with God, Heb. 12.22, 23.
• 5. The communion that we Page  98have with all the crea∣tures, that's bottomed upon our communion with Christ.

3. This must needs bee the most superlative communion which is made between God the Father and Jesus Christ, and all the Saints; why? be∣cause when once it begins, it never ends; perpetuity adds an excellency to it. Things that are evill are much more evill, by how much longer their continuance are; So it is in things that are good, they are much better by their con∣tinuance. Some interpositi∣ons there may bee of a Saints communion sometimes, but no dissipation of it: The in∣terruptions that the commu∣nion of the Saints meet with∣all, are but as clouds before Page  99the Sun, that quickly make their departures again, when it shines forth upon them. Other communions often end as soone as ever they begin, they are lost as soone as ever they are found, they are taken out of our hands as soone as ever they are gotten into our hands; friends quickly die and leave us behind them, or it may bee wee our selves dye and leave our friends behinde us, and so the knot of com∣munion is untied; They are not long liv'd that have the longest life: But a Saint in communion would never at∣taine his end, if his communi∣on should ever come to an end. Such as the foundation is, such is the building that's laid upon it; the foundation of all communion is laid in Page  100love, and love is laid from e∣verlasting to everlasting; God must first cease to let out his affections to the Saints, before ever he can cease in commu∣nion with them.

4. It must needs be the highest communion, because it is the open dore to all a Saints blessednesse, so you have it in the Text, I will meet them, and bless them: What a blessing did Jacob receive, when the Angell wrestled with him all the night? But Jacobs wrestling goes before his blessing: Our communi∣on makes way for our bles∣sednesse, there are no favours, but come in through the gates of communion.

5. It must needs be the highest communion, because all other commnnions are but Page  101dark shadowes and resemblan∣ces of it; the uttermost that all Communions among all the creatures amounts to, is but a resemblance and a dark sha∣dow of this communion with God: 'Tis resembled by the Vine and the branches, the head and members, the friend and the friend, the husband and the wife; but alas, these are but the fingers of the diall without, to let us see how the wheeles move therein: Look how much the substance out∣goes the shadow, so much doth the love of Christ, and our communion with him, outgo any resemblance that can be made of it.

6. Our communion with God, must needs be superla∣tive communion, because all other communions is to be Page  102laid down in order, to the ta∣king up, and the keeping up of this communion with God: look what fellowship soever any man hath, or what com∣munion soever he can have, that is inconsistent with his communion with God, is all to be laid down for the enjoyment of communion with God; therefore it is the most transcendent communi∣on.

I might give it you in foure particulars more, there is no communion so desirable, so profitable, so powerfull, so perfect, as this communion with God. This is the first property of communion with God, 'tis a transcendent com∣munion.

II. The second property of the Saints communion with Page  103God, is, that 'tis a free & a vo∣luntary communion: the com∣munion that the creatures have with God, and that God hath with them, is not brought in by force.

• 1. On Gods part to the crea∣ture, 'tis free and volun∣tary.
• 2. On the creatures part to God, 'tis free and vo∣luntary.

God makes choice of the creature for communion with himselfe, for the unveiling of his glory, for the opening of his bosome, for the bestowing of his love, for the powring forth of his Spirit, God freely and voluntarily opens his bo∣some to the Saints, and the Saints do freely and volun∣tarily open their bosomes to God. Rev. 3.20. Behold, I stand Page  104at the dore and knock; if any man hear my voice, and open the dore, I will come in to him; and sup with him, and he with me. The dores are not broken open, but they are set open when Christ comes in; Christ comes 'tis true, undeserved, and many times undesired, but where he findes not the will free, he makes the will free to embrace him. The will of God is in nothing more set forth to the creatures, then in communi∣on, and the will of the crea∣ture is in nothing more let out to God, then in commu∣nion also: Communion is so much the more choice, by how much the more it is chosen. Cant. 1.4. Draw me, and we will run after thee: When Christ drawes, she will not withdraw from him, but she Page  105will follow after him. The se∣verall dispensations of com∣munion, speaks it out to be a free communion.

1. Some have a more clear and distinct communion with God then others have had: In Numb. 12 6, 7, 8. And he said, if there be a Prophet among you, that I the Lord will make my selfe known to him in visions and dreams: But my servant Moses it is not so with him, for I will speak to him mouth to mouth (that is, apparently, and not in dark speeches) and the similitude of the Lord shall he behold. Some mens communions are more clear, and lesse clouded then others: Some men they talk with God face to face, as men talk with their friends; but others, they see only the back∣parts of God, communion is Page  106more clouded to them, they cannot enter within the veils; but these are taken within all veiles, and they have more naked viewes of Divine glo∣ries, then others have: Some soules they have sweet enjoy∣ments of communion with God, and yet have not so clear discoveries, as to be able to demonstrate their commu∣nion: Whence is this? but be∣cause communion is free and voluntary, and so God dis∣penceth it according to the rules of his own will.

2. Some mens communions with God is more constant than others; some they walk continually in the light of his countenance, and ever sit un∣der the hearing of the joyfull sound; others complain again, as in Jer. 14.8. O the hope of Is∣rael, Page  107the Saviour thereof in the time of trouble, why shouldst thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night? With some God staies but a little while, with others he takes up his dwelling, they are alwaies un∣der the dew droppings of divine communion, and have the constant flowings in of a divine presence: He lies down with some soules, and riseth up with them again. I have set God alwaies before me, saies the Prophet, he is at my right hand, I shall not fall. God was never out of his sight, his eye was fixt upon him, his soule was running out after him, Psal. 73.23. Neverthelesse, I am continually with thee, thy right hand hath upheld me. It's a free and voluntary communion. Page  108Though desires be the actings of the affections, yet they are the issuings forth of the will: Cant. 4.16. Awake O North wind, and come thou South, blow upon my garden, that the spices thereof may blow out: let my beloved come into his garden, and eate his plea∣sant fruits: and Cant. 7.10. I am my beloveds and his desire is to∣wards me; there is the going forth of desires to each other for the enjoyment of one ano∣ther: no communion so free as the communion that is be∣twixt Christ and the Saints, between God and his people.

III. Propertie of communi∣on that the Saints have with God, it is a very close and neer communion, so my Text, I will meet them and blesse them. Looke as the union that is be∣twixt Christ and a beleever is Page  109very close and neere, so the communion that is betwixt Christ and beleevers is very close and neere also, they are joyned each to other. There are two things that hinder communion. 1. Difference of persons. 2. Distance of places; both these are taken away in Christ, when the soule comes to approach the presence of God and stand before him, 'tis made one with him, a soule cannot say as he said in Numb. 26.17. I shall see him, but not now, I shall behold him, but not nigh: no, this communion it is cal∣led an appearing before God, it is called a drawing nigh to God, a supping with God, it is not a communiō at a distance, but a Communion in pre∣sence, it is not a communion without doors, but a commu∣nion within doores, it is Gods Page  110comming into the Soule, and the Soules comming up more and more into God, Cant. 4.16. Let my beloved come into his garden and eate his pleasant fruits, & Revel. 3.20. I wil come in to him and suppe with him, and he with me. It is a Soule creeping into the very bosome of Christ, it is as it were the child getting into his Fathers Armes, or the husband lying betweene the brests of his spouse, as Cant. 13. A bundle of Myrthe is my welbeloved unto me, he shall lie al night between my brests; and Heb. 10.22. Let us draw neere, &c. Observe, all com∣munion is according to the u∣nion, the farther off any thing is in uniō, the greater distance in point of fellowship. So it is here, the neearer the union, the closer the communion. A child is farther off in point of Page  111union then a spouse, a servant farther off then a child, the highest union hath alwaies the closest communion.

Jesus Christ and the Saints have the neerest union, for they are made one spirit; The bond of all union below is flesh, but the bond of all union above is spirit, Jesus Christ and a Saint is so one, as the Fa∣ther looke? upon them all in him; he never lookes on them as substracted, but as united.

There is alwaies the closest communion where there is the choycest love; but there is the choicest love betweene Christ and the Saints; there∣fore the closest communion. Love cannot live at the least distance from its beloved, love lets nothing come between, or interpose between it and its Page  112object, it is like a falling moun∣taine that breakes downe all that is betwixt it and its rest, love is never so neere, but it would still be nearer; when it hath got its object, its eye, it would then have it in his Armes.

IIII. Property of the com∣munion that the Saints have with God; it is a growing and increasing communion, it eve∣ry day creepes up to a greater height, and to taller stature, no communion is capable of such increase as our commu∣nion with God. There are two things you may consider in relation to the soules of the Saints: 1. They grow up by cōmunion with God. 2. They grow up in communion with God: the more a Soule con∣verseth with God, and the Page  113oftner it doth approach unto him, it comes to see a greater beauty in God, to tast a greater sweetnesse in God, and to en∣joy a greater presence of God. Consider three particulars.

1. Looke how a mans ap∣prehension growes of God, so his communion growes with God, most mens appre∣hensions are below God, but the best mens apprehensions are too low of God: when men raise apprehensions of God, and with thoughts of the glory and excellency of God upon them, then are they rai∣sed in their communion with God: As the Soules apprehen∣sions of God are raised by de∣grees, so his communion with God is raised by degrees also, Jsa. 6.3. The Angels they have glorious acts of communion Page  114with God, they alwaies behola the face of God, they are holy, ho∣ly, holy; when men have low understanding, slighting thoughts of the glorious Ma∣jesty of God, and of the holy∣nesse of God, they can never enjoy excellent and glorious communion with God; for such as a mans apprehensions are of God, such is his com∣munion with God. There are 3 things that are according to our apprehensions of them.

• 1. Such as our apprehensi∣ons are, such will be our estimations; as wee see things, so we prize them.
• 2. Such will be our appli∣cations, if they be raised towards a thing, we ap∣ply our selves to it, that we may have the enjoy∣ment of it.
Page  115
• 3. Such will bee our com∣munions: none shall ever take delight to draw neere to those things wherein we see & judge no excellency.

2. Consider, as men grow up in conformity to God, so will they grow up in commu∣nion with God, for as confor∣mity is a ground of commu∣nion, so the more conformitie the greater the communion still. As the life of holinesse growes up within us, so com∣munion with God flowes in upon us, Phil. 3.10. That I may know him and the power of his Re∣surrection, &c. The more con∣formable Paul was made to Christs death, the more com∣munion he enjoyed in Christs Resurrection. 2 Cor. 3. last, We beholding the same Image as in a Page  116glasse, as the glory of the Lord are changed into the same image from glory to glory.

3. The more a Saint growes in largeness of affection, the more will he grow up in spiri∣tualnesse of communion, love drawes the heart strongly af∣ter God, many waters cannot quench love, neither can the flouds drown it. At the first entrance upon our communi∣on with God, the soul is but weak and poor, it hath but some tasts of God, but it comes for more, till at last it feed upon a full Table. 1 Pet. 2, 3, 4. If you have tasted that the Lord is gracious; What then? to whom comming as unto a living stone, dissallowed indeed of men, but chosen of God, and very precious. Ye also as lively stones are built up a spirituall Page  117house. The more we tast of the graciousness of God, the more still do we come into commu∣nion with God.

'Tis very observable in the Song of Solomon, that the Spouse at first she had but some kises of the lips of Christ, but afterward she is taken in∣to his Chambers, and at last she is brought into his Banqueting house, into his house of Wine. There are foure things that communion leaves in the soul, after any precious acts that it hath enjoyed.

1. Communion leaves in the soule a sweet remembrance in it, Cant. 1.4. The King hath brought me into his chambers, We will be glad and rejoyce in thee, we will remember thy love more then wine. The Acts of the love of Christ shewed to a soule in Page  118communion with him, is in∣creased by it. Psalm 42.4. When I remember these things, I power out my soule in me: These things, what things? when I went with the multitude that kept holy day: that is, when I went with thy Saints to worship thee, where I enjoyed com∣munion with thee.

2. It leaves an impression of grace and holinesse of God upon the soule. Cant. 5.5. I rose up to my beloved, and my hands dropped with mirrh, and my fingers with sweet smelling mirrh upon the handles of the lock. Moses his communion left an impression of the glory of God upon him, when he comes from the Mountain, he comes with his face shining: there are bright beams of Gods face, to be seen upon Moses face.

3. It leaves in a man a love to those Ordinances, where he had this communion: O how much is the soule in love with those Sermons, in which communion with God is ob∣tained, and with those prayers in which he hath the enjoy∣ment of God.

4. It leaves in the soul an instinct after further fellow∣ship, and after further com∣munion; so that the whole de∣sires of the foule are carried forth now after greater and larger enjoyments, after high∣er and more glorious incomes, and fresh influences of the divine presence You never knew what it was to enjoy communion with God, if your hearts run not out after fur∣ther and greater communi∣on.

The V. Propertie of com∣munion and fellowship that the Saints have with God in Ordinances, it is spirituall and and supernaturall. First, it is not all theabilities of nature that can make up this commu∣munion, it is not all the edu∣cation of the world that can bring a soule into the presence of God; or any parts and gifts that is able to raise the Soule into communion with God. It is a spirituall communion, it is the Spirit of God cōming down and taking the Spirits of the Saints up to its selfe, Revel. 1.10. I was in the Spirit on the Lords day; when he was in the spirit of the Lord, then he had communion with the Lord, 2 Cor. 3. last, we all with open face behold as in a glasse the glory of the Lord, are changed into Page  121the same Image, &c. we see the glory of the Lord; I but what is the eye by which you see it? it is the spirit of the Lord. This is an unerring rule, that such as the union is, such the communion must be; but the union that is spirituall, and therefore the communion that must needs bee spirituall also, 1 Cor. 6.17. They that are joyned to the Lord are one spi∣rit.

2. Such as the persons are enjoying communion, such is the Communion of those per∣sons: now the persons enjoy∣ing communion they are spirituall persons, therefore the communion that they en∣joy is spirituall. God is a spi∣rit, and the Saints are spiritu∣all, and therefore have com∣munion one with another in Page  122a spirituall manner.

3. Such as the meanes of communion is, such is the communion it selfe; now all the meanes of communion are spirituall, therefore the com∣munion it selfe must be spiri∣tuall. The Ordinances, they are all of them spirituall, they are not carnall Ordinances, though many persons use them carnally. The words that I speake (saith Christ) they are spi∣rit and they are life; that is, they be full of vigor, full of pow∣er, full of majesty, and full of authority. As no meanes at∣taine their end but such as are sutable to that end, so no end orders the meanes, but such as agree with it. The communi∣on the Saints have with God is a spirituall communion, and therefore looke into your spi∣rits, Page  123whether or no you doe enjoy communion with God.

The VI and last Propertie of the Communion that the Soule hath with God, it is a delightfull fellowship & com∣munion, the Soule comes to take up its delight and com∣placency in the enjoyment of God, when once it is brought into communion with him, and God takes up his delight and complacency in the Soul, when once hee comes to have communion with it. There is no communion so delightfull as the communion that is made between God and the Saints. There bee many most patheticall expressions (in So∣lomons his Song of Songs) hold∣ing forth the unexpressible sweetnesse and delight in this communion between Christ Page  124and the Soule; but two of them are chiefly remarkable and to be taken notice of, viz. Cant. 2.3. and 5.16. The words of the first Text are these; As the Apple tree among the trees of the wood, so is my beloved among the sons; I sate downe under his shadow, with great delight; or as it is in the Hebrew, I delighted [my self] greatly (〈 in non-Latin alphabet 〉 chimmadti beeing the conjugation piel, which much intendeth and augmenteth the signification of the roote;) and I sate downe, or I desired exceedingly, (for the proper and radicall signification of the root 〈 in non-Latin alphabet 〉 chamad, is, he desired; and in piel 〈 in non-Latin alphabet 〉 chimmed, hee desired greatly or exceedingly; and 〈 in non-Latin alphabet 〉 chimmadti, I desired greatly) and I sate downe, (to wit to enjoy him and commu∣nion Page  125with him, and to tast the sweetnesse of his fruit; and what followes?) and his fruit was (〈 in non-Latin alphabet 〉 matok lechikki) sweet to my pallate; accor∣ding as I desired, which made me to delight my selfe abun∣dantly in the enjoyment of him, and communion with him: That is the force and emphasis of the first text; But further, as if this were not e∣nough to expresse the sweet∣nesse and delightfulnesse of this communion; therefore in that other text, Cant. 5.16. these same roots 〈 in non-Latin alphabet 〉 chamad and 〈 in non-Latin alphabet 〉 matak, are raised up higher, as it were, to expresse a higher degree of delight and sweetnesse (in this spirituall communion between Christ and the Soule) thus, his mouth is most sweet, yea hee is altogether Page  126lovely; that is the expression in your translation: But the original words (which no translation in the world can reach, nor rise to) are those; 〈 in non-Latin alphabet 〉 chicko mamtackkim vecullo machamad∣dim; and word for word tran∣slated they sund thus, or to this sense; his mouth (〈 in non-Latin alphabet 〉 chic-co) or the place of his mouth (is all) sweetnesse, full of (nothing but) sweetnesse; for the word 〈 in non-Latin alphabet 〉 mamtakkim, is a nowne in the plurall num∣ber, importing dulcedines sweetnesses; that is all sorts of sweetnesse, or sweetnesse it selfe, and all the species or kinds of sweetnesse are all laid up, and hid as it were in the palate of his mouth to bee ta∣sted by Soules taken up to communion and fellowship Page  127with him; that is the force of the first word 〈 in non-Latin alphabet 〉 mamtak∣kim, sweetnesse, from the for∣mer root 〈 in non-Latin alphabet 〉 matak, hee was sweet; and the other word in this text, 〈 in non-Latin alphabet 〉 vecullo machamaddim, hath the like and no lesse emphasis, importing this, and he is all, desires or delights, or all of him, all and every whit or part of him, (〈 in non-Latin alphabet 〉 cullo) is nothing out de∣lights (〈 in non-Latin alphabet 〉 machamaddim, being also from the former root 〈 in non-Latin alphabet 〉 chamad, he desired, a nowne in the plurall number, setting forth him, and all the parts of him to bee pleasures and delights, that is most plea∣sant, most lovely and delight∣full; even to be all delights) and desires, that is most desi∣rable and most worthy to bee the object of all desires; and Page  128therefore he is called 〈 in non-Latin alphabet 〉 chemdat col haggojim, the desire of all nations; Hag. 2.8. 〈 in non-Latin alphabet 〉 zeh dodi, this, and such is my beloved, so sweet, & so de∣lightfull is the tasting of his fruit, in the enjoyment of him, & communion with him; saith the beleeving soule, to invite all the daughters of Je∣rusalem to come and partake of such exceeding delight and sweetnesse, 〈 in non-Latin alphabet 〉 betzillo, under his shaddow; for no shaddow yields such shelter, no shad∣dow yeelds such comfort, as the soule sitting under Christ as a shaddow; that is enjoying her communion and fellow∣ship with him. What delight doth the tender Father take to have communion with his beloved child? and the loving husband take to have com∣munion Page  129with his beloved wife? what delight doe friends take in having cōmu∣nion with each other? O how much more, and how much higher is the delights of Christ raised in having communion with the Saints, and the de∣lights of the Saints raised in enjoying communion with Christ. And hence in the same chapter, Cant. 2.14. The •ice of Christ to the Church, is thus, O my dove! that art in the clifts of the Rocks, in the secret pla∣ces of the staires, let me see thy countenance, let me heare thy voice, for sweet is thy voice, and thy coun∣tenance is comly. So much for the properties of communion.

Thirdly, I come to the acts of communion; and they are many and various: Ile name the chiefe of them.

• 1. Mutuall manifestation.
• 2. Mutuall contemplation.
• 3. Mutuall admiration.
• 4. Mutuall delight and sa∣tisfaction.
• 5. Mutuall communication of secrecy.

The first act of communion is manifestation, and that

• 1. Of God to man.
• 2. Of man to himselfe.

1. •f God to man, and that three waies of his Presence, of his Glory, and of his Grace.

1. Of his presence Saith Jacob, Gen. 28.16. God is in this place. And John 14.21. I will manifest myselfe to him.

2. Of his glory, Psalm 63.3: Iosee thy power, and thy glory, so as I have seen thee in the Sanctua∣ry.

3. Of his grace, Heb. 4.16. Page  131Let us come boldly to the throne of grace, &c. God in Gospell-Ordinances through Jesus Christ, sits upon a Throne of grace; and when we go unto the throne of grace to receive from him, we must go with boldnesse. Now there are two chief acts that you are to ex∣ercise about this presence of God, when it manifests it self to you in the use of Ordi∣nances.

1. The foule sees and ob∣serves this presence of God, manifesting it selfe, and be∣holds it. It is Davids wish Psal. 27.4. That I might dwell in thy House, to behold the beauty of the Lord, and to enquire in his Tem∣ple. As the Ordinances of God are the glory of a people, so the presence of God is the glory of the Ordinances, and the Page  132soule that enjoyes commu∣nion with God, it eyeth and seeth the glorious presence of God in Ordinances.

2. There's not only an act of beholding, but there's an act of adoring the presence that we do behold, doing homage to it: The Angels that have a more immediate communi∣on with God then we have, they fall down before God, and adore him. And so the Prophet Esay, Esay 6.5. Then said I, wo is me, for I am undone, because I am a man of uncleane∣lips; for mine eyes have seen the King, the Lord of hosts. And Rev. 4.10. And the twenty foure Elders cast down their Crowns at his feet, and fall down before him, &c.

Secondly, there's an act of Revelation of man to him∣selfe, Page  133to know himselfe. Man in himself, is dark in discoveries of himself, 2 Cor. 4.6. For God, who commanded the light to shine out of darknesse, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. Prov. 20.27. The spirit of a man is the can∣dle of the Lord, searching all the inward parts of the belly. 'Tis not the presence of the Lord in heaven, but the presence of the Lord in Ordinances that is the candle of the Lord. Now in this act of the Reve∣lation of man to himselfe.

1. It discovers the secrets of the heart, 1 Cor. 14.25: And thus are the secrets of the heart made manifest.

2. It discovers the princi∣ples, and grounds, and ends of his action; the Word of Page  134God discovers it to him, and the presence of God in it.

3. It passeth a sentence up∣on a man according to that light, Ezek. 20.3.4. Son of man, wilt thou judge them? that is, by Ordinances. A soule is then judged by Ordinances: First, When it is mightily a∣shamed in the Divine pre∣sence, for its non-conformity unto God: and Secondly, when it takes the judgement that the word gives, and lies down with silence under it. This is the first act of com∣munion, an act of manifesta∣tion of God to man, of man to himselfe: Of God to man, of his Presence, of his Glory, of his Grace: Of man to him∣selfe, in the secrets of his heart, and in the principles and grounds of his heart.

The second act of commu∣nion, is mutuall contempla∣tion, the soule doth continu∣ally converse with Christ by secret meditation and con∣templation. There is a be∣holding of the beauty of Christ, which is called the beauty of holinesse: Holinesse is the beauty of a Saint, and Christ is the beauty of holi∣ness. The Saints set forth Christ to be the fairest of ten thousands, fairer then the children of men, Christ replies again, O thou fairest among women. The Saints they behold and con∣template the beauty of Christ; and Christ, he beholds the beauty, and contemplates the excellency of the Saints: The Saints, they are taken up with the love of Christ, and Christ he is taken up with the Page  136love of them: thus they ad∣mire the vertues one of ano∣ther. You know, 'tis never well with friends unless they be together; what a shift will lovers make to enjoy each other? So it is between the Soule and the Lord, Psalm 139.18. When I awake, I am still with thee: Why? a man might have told David, God is in heaven, and thou art upon the earth. In my bodily presence I am from him, not with him; but in the presence of spirit, and in the meditation and con∣templation of soule, I do ne∣ver ly down, I do never rise up, but I am with thee. By the Covenant of Grace, and the Ordinances of the Gospell, you are come to God, the judge of all things; you have intimate fellowship with him, Page  137as well as with the Saints. Austin saith, The soule doth often and familiarly walk the streets of the new Jerusalem, Seeing there the Patriarchs, and the Prophets, and the Lord Jesus Christ: This the soule doth by fiduciall reaso∣ning, and by high and glori∣ous meditation and contem∣plation.

The third act of communi∣on is mutuall admiration, the soule is admiring those excellencies that are in God, and Christ is admiring those excellencies, and being ravi∣shed with the beauties that are in them. Thou hast ravished my heart, my Sister, my Spouse, Cant. In the Book of Exodus, 'tis said, the High Priest carried the names of the children of Israel upon his Breast-plate: A Jew∣ell Page  138set in the Breastplate of Christ, O how shining and glo∣rious is it! The Saints, as Jewells, are very taking, but being set in Christs Breast∣plate, are more taking: This is my beloved, this is my friend, O you daughters of Jerusalem.

4. The fourth act of com∣munion between Christ and the soule, doth consist in mu∣tuall delight, satisfaction, contentment, and rejoycing in each other. There was a great fellowship and commu∣nion betwixt David and Jona∣•han, and they rejoyced in each other. There's a great fellowship and communion betwixt wife and husband, •e•her be as the loving hind to thee: and Esay 62.5. I will rejoyce over thee, as a Bride-groom rejoyceth Page  139over the Bride. O the content∣ment that the soule takes in Christ, and the contentment Jesus Christ againe takes in the soule that he hath commu∣nion withall, Isa. 53.11. Hee shall see of the travell of his soule, and shall be satisfied: Psal. 17. last. I shall bee satisfied when I awake, with thy likenesse. 〈 in non-Latin alphabet 〉 chelek Jehovah guammo; The Lords portion is his people: in Deut. 32.9. and so 〈 in non-Latin alphabet 〉 chelki Jebovah amerah naphshi. The Lord is my portion saith my soule, Lam. 3.24. therefore the Soule studies Christ, and Christ stu∣dies the Soule, the king shall take pleasure in thy beauty: you know the command is unto a man, Prov. 5.19. con∣cerning his wife, let her brests Page  140satisfie thee at all times, and bee thou ravished alwaies with her soule, now the Lord Christ his people satisfie him at all times, it is all the portion hee lookes for, Isa. 62.4. hee calls her name 〈 in non-Latin alphabet 〉 chephtzi bah, or Hephzibah, my delight in her.

5. Act of communication is communication of secrets, love gives gifts, and it gives counsells too. The carriage of a Saint in communion, when he receives the commu∣nication of Secrets must bee thus.

• 1. He must come with holy and sanctified thoughts of God.
• 2. He must come with ap∣prehensions & thoughts of his owne vileness; To Page  141him will I look (saith God) that is of an hum∣ble heart: With an eye of inspection? no, but with an eye of respect, with an eye of compassi∣on, and with an eye of approbation.
• 3. He must come with se∣riousnesse of spirit, and with solidity of heart to the Ordinances, if he would enjoy communi∣on with God in them, and have the secrets of God revealed to him.
• 4. All a mans graces should be acted, when he comes to attend upon God. And
• 5. He must bring the Lord Jesus Christ in his armes: as we perform no service but by him, so we have no communion with God Page  142but through him. Christ is a two fold Mediator: First of reconciliation for enemies and strangers: Secondly, for communion, and commu∣nication of secrets to those that are reconciled.

Now in all those, and all other acts of spirituall communion, there is one speciall and choice qualification of them, that they are performed and acted with much intimacy, or with very intimate and fa∣miliar correspondence be∣tween Christ and the soule, which appears in these par∣ticulars.

1. The soule hath a great deal of intimacy in those acts of communion with Christ; for it lookes upon him as re∣conciled, as one that bears nothing but good will to it. Page  143It's ungodly men that look upon God as a stranger, God shewes them the back, and not the face, Jer. 18.17. but 'tis not so with his people, he doth remove all clouds, he shewes them his face, he doth cause his face to shine upon them, Psalm 104.37. My me∣ditations of him shall be sweet. Mark what is that which sweetens Davids meditation of the Lord? Truly the reason was this, because he looked upon God as re∣conciled and at peace with him, therefore whatsoever was in God, was his. Not to look upon God as a Judge, but as a husband, as a Father reconciled, and so the soule hath an interest in whatsoe∣ver is his. Thus God is said Psalm 116.7. to be the rest of Page  144the soul, Return to thy rest, O my soul. Thy rest, for truly whē the soule wanders from God, it is restlesse. That's an excellent expression, Psalm. 38.10. My heart panteth, you read it; but in the Originall it is thus, 〈 in non-Latin alphabet 〉 libbi secharchar; my heart went about to and fro like a Merchant: For it is from the root 〈 in non-Latin alphabet 〉 sachar, which signifieth to go about, or to run hither and thither, pro∣perly to traffick, and play the Merchant in buying and sel∣ling: So the soule runs to this creature, and is trading with that creature: But when once the soule pitcheth upon God, it rests there as upon a rock of ages.

2. Their fellowship with Christ is in things of the high∣est nature, therefore there's a Page  145great deal of intimacy. A man may have acquaintance in or∣dinary things, but familiarity in things of the highest con∣cernment, must needs argue a great deal of intimacy, your fellowship is in the Spirit. As the Devill is an enemy to your fellowship with God in heavenly things, and things of Eternity, Ephes. 6.12. So the intimacy you have with Jesus Christ is in things spiri∣tuall, and of an eternall con∣cernment, and they are these foure.

1. 'Tis fellowship with Christ in his graces, in the graces of his spirit, We have an Unction from the holy one, 1 John 2.22.

2. 'Tis fellowship with Christ in the motions of his spirit; they that have received the spirit of Christ, are led by that Page  146spirit, Rom. 8.14.

3. 'Tis fellowship with Christ in the sealings of his spirit, Af∣ter you believed, you were sealed by the spirit of promise. Ephes. 1.13.

4. 'Tis fellowship with Christ in the earnest of his spirit, which I think is more then the sealing: sealing puts the state out of controversy, but earnest gives a man a tast of that glory before hand. As a wicked man in this life, by the spirit of bondage doth receive a judgment, a kind of sense and tast of hell in his soule before hand, Heb. 10.27. So doth the Lord let into the souls of his people a fore-tast of glory; Here is a great deale of familiarity.

In the third place, this inti∣macy that the Saints have with the Lord Jesus consists Page  147in this, they do come to him with boldnesse, and have ac∣cesse with boldnesse to the Throne of grace: It is called drawing neer, Heb. 10.22. All ungodly men, they stand afar off from God, he comes to God as a stranger, he is afraid of him: But the drawing neer of the children of God, it is called Job 22.26. A listing up their face to God: They shall have boldness in the presence of God, as a man that lifts up his face without fear in the presence of his intimate and familiar friend, Hos. 14.6, 7. Their small shall be as the Wine of Lebanon. It is an observation of Galen, all other things grow old, and will grow the worse for time; but Wine, the longer you keep it, the better will it be, time doth not make Page  148it grow worse; and that is the reason of that expression of our Saviour, He that hath tasted of old Wine doth not by and by de∣sire new. Now they shall come into the presence of God, and their services shall be accep∣ted of him, as the Wine of Lebanon: What is that? That is, (as one saith) the older they be, and the oftner they come into the presence of God, the more acceptation they finde with him, because their smell is as the Wine of Lebanon.

In the fourth and last place, they have a great deal of inti∣macy which appears in this, they are alwaies calling one another to further fellowship, and are never satisfied. Our Saviour Christ is alwaies cry∣ing, Open to me my Love, my Page  149Sister, and my Spouse; and the Church she is alwaies calling, the Spirit saith come, and the Bride saith come; come away my beloved, come away like a Roe, or a young Hart upon the mountain of spices: By these Mountains of spices, I conceive to be meant the promises; and the Lords making hast upon them, is for the accomplish∣ment of them. Set me as a Seal upon thine heart. All this •s no∣thing else, but the Church still calling to the Lord for further fellowship. True grace is a spark begun here, and it will never cease aspiring, till it hath got to him that is the fountain of all in glory.

IIII. I come to the ends of communion, why God will have any fellowship at all with the Saints: and seeing he will Page  150have fellowship and commu∣nion with them, why he doth not immediately translate them to glory.

Observe; he that accompli∣sheth the best and the greatest ends, is the wisest man: the more ends any action accom∣plisheth, the more excellent is that action. Mordecai's acti∣on was a most excellent one, because it brought about so man y••nds; there was a great plot defeated, great enemies subdued, the state of the Church was restored, the Kings affections rectified, and himselfe honoured and advanced. There are eleven ends why God will have fel∣lowship and communion with his people.

The first great end of God in communion, is, that he Page  151might manifest and impart himselfe to the creature: Gods imparting of himselfe to the creature, as it is an act of communion, so it is the very end of communion too, John 14.21. I will come to him, and manifest my selfe to him. There were two ends for which God created the Angells; the one was for glory, and the o∣ther was for communion; that they might behold his face: and that he might impart himselfe to them. There is a double end of communion; some have communion for need, others have it for de∣light; some have communion for need, they impart their wants to have them supply∣ed; others have communion for delight, their communion is out of abundance of desire Page  152for communication; not that they might receive from o∣thers, but that they might give to others. God hath not communion with the creatures out of need, but out of de∣light, not that he needs the creature, but that he might give forth of his abundance to the creature. God sets apart the man that is godly for himselfe, not for service only, but for communion and communica∣tion also. This is one of the great ends of God in commu∣nion, that he might impart and communicate himselfe unto the creature. The

2. End why God will have communion with the Saints, is this; that he might thereby set forth unto the Saints, the perfection of the mediation of Christ, and that in these two Page  153things; 1. In his being able to cure all the wounds and brui∣ses that sin had made upon a man: By sin we lost both our Image and our fellowship. Now Jesus Christ, he doth not only make peace with God, so that he doth not de∣stroy us, but raiseth a way of communion with God to re∣ceive us. That's a type of Christ, Exod. 25.22. I will meet with thee, and I will commune with thee from above the mercy seat, &c. 2. He is able to give you a more perfect commu∣nion then Adam had, as he gives you a more perfect righteousnesse. As we have not a distinct righteousnesse from Christs righteousnesse, so we have not a distinct fel∣lowship from Christs fellow∣ship. All the communion that Page  154Christ hath in the humane nature with the Father, 'tis for us, and in our behalf.

3. End why God will have fellowship and Communion with us, is this, that in this fellowship all other fellow∣ships may have their founda∣tions laid, there had never been any kind of fellowship if there had not been first this kind of fellowship: when you brake with God, all Crea∣tures brake with you, for up∣on the same termes that wee stood with God did all Crea∣tures stand with us: the De∣vills they have no fellowship among themselves, other creatures that are separated from God, they have no fel∣lowship at all; But now the Saints of Jesus Christ have fellowship with the Angells, Page  155I, with all the Saints, they shall sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven They have fellowship with the Angells, Jacobs Ladder which is Jesus Christ, there the Angells come down and go up again; and they have fellow∣ship with the Saints, the Com∣munion between Saints and Saints, is bottomed upon the Communion that is between Christ and Saints, Eph. 1.10. That in the dispensation of the fulnesse of times, hee might gather together in one all things in Christ, both which are in Heaven, and which are on Earth, even in him. The

4. End why God will have communion with his Saints, that hee might confirme them and make them like unto him∣selfe; God loves to see his owne picture upon his owne Page  156people. The more any man is moulded into the sorry things of this world, the more like them he is: the more commu∣nion he hath with them, the more conformity. Hee that walkes with the wise shall be wise, So it is with the Saints, the communion they have with God, the more conformity they have to him, for commu∣nion makes conformitie and carries it on to a greater height: what is the reason the Angels are more holy then men? it is because they have more communion with God then men have; what is the reason the glorified Saints are more holy then the gracious Saints are? 'tis because they have more Communion with God: What's the reason one Saint is more holy then ano∣ther? Page  157'tis because he hath more Communion with God then the other; according to the de∣gree of our Communion, such will be the degree of our ho∣liness and conformity to God.

The fifth end of Gods Communion with the Saints is, that hee may act and strengthen their graces, Cant. 1.12. While the King sitteth at his Table, my spikenard sendeth forth the smell thereof. Every thing the nearer it comes to it's Center, the swifter it moves; Communion with God, and the Souls enjoyment of God, 'tis the very Center of it, and and the nearer it comes to this, the swifter still it moves. 'Tis observable of Abraham, that he put forth the greatest Acts of humility in his Com∣munion with God, O Lord I am Page  158but dust and ashes; and Jacob hee put forth the highest Acts of zeal in Communion with God, I will not let thee go except thou blesse me: and Moses put forth the greatest Acts of pray∣er in his Communion with God, O Lord pardon the sin of this people which is very great: one of the great ends that God aimes at in Commu∣nion, is, the exercise of your graces, he would not have the graces of his people to lie still, to bee like swords rusting in the scabbards, but he would have them exercised; hee would have your patience set at work in waiting upon him, your faith set a work in rest∣ing on him, your zeal set a work in longing after him, your zeal set a work in acting for him. God doth not love Page  159any Heavenly Talent should be wrapt up in a napkin; hee was a sinful servant that was a floathful servant that laid up his Masters Talent, when he should have laid out his Masters Talent: God loves to see us exercise all our graces, and thence it is that he hath Communion with us.

6. End why God will have fellowship and Communion with his Saints is, that hee may sweeten the whole course of our lives: while we are in this world we meet with many bitter things, and 'tis only Communion with God that can put sweetnesse into them. Jesus Christ he was a man of sorrowes, and what upheld his life? onely Com∣munion with God, the Lord stood by me and strengthned me. Page  160Now that which upheld the life of Christ, that is it that doth uphold the life of every Christian, and that is commu∣nion with God. The same words Paul makes use of, The Lord stood by me, and strengthened me, whose I am, and whom I serve. This is the mighty end that God aimes at in communion, that he may sweeten all the course of our pilgrimage, while we are going to heaven. This is the bunch of grapes that God gives his people to feed upon in their wildernesse state, they would be out of heart, if they had no com∣munion with him: This is that sweet wood, that is cast into the waters of Marah, to make them sweet and pleasant.

7. Therefore hath God communion with his people, Page  161that he may prepare their hearts for desertions; that they may be affected with them when they come, and that they may not be dejected un∣der them though they long continue, that they may not think their cloud shall never be blown over, though their Sun be hidden.

1. That they may be affe∣cted with desertions. Saith David, Thou didst hide thy face, and I was troubled. If he had never seen the face of God, he would never have been troubled for Gods hiding of his face. The Saints of God, if they had not some tasts of communion with him, they would never be troubled for his withdrawment from them. 2. That they may not be de∣jected under them: David, he Page  162calls to minde his song that he made in the night, and the remembrance of that was ex∣ceeding sweet, and exceeding pleasant unto him; the re∣membrance of former com∣munions that he had with God, bore up his spirit, when many troubles were up∣on him.

8. End why God will have communion with his people, it is to put them out of tast with all the pleasures of sin and the creature, Phil. 4.7. And he peace of God which passeth all understanding, keep your hearts and minds, &c. 'Tis usuall, when any epithite of God is added to a thing, it signifies and notes the excellency of it: it's the peace of God, a peace that comes from God, a peace that brings to God, a peace Page  163that makes us live like God, in such sweetnesse, and peace, and contentment. Now this peace, it puts a mans mouth out of tast of any of the sweet nesses and of the pleasures of sin, Thy loving kindnesse is bet•e, then life, saith David. And, Let him kisse me with the kisses of his mouth, for thy love is better than Wine, saith the Church. There is nothing puts us out of tast with the pleasures of sin so much, as a soules tasting of communion with God: when a soule hath drank the old wine, it cares not for drinking of new, because the old was better. The loving kindnesse of God in communion with him, is that which takes off the pallate from tasting sweet∣nesse any where else. The more any soule is brought in∣to Page  164communion with God, the more doth it disrelish the plea∣sures of sin.

9. End that God aims at in giving the Soule Coumunion with himself, is, that it might aggravate their sins in the day of Repentance: Sins against Communion are great aggra∣vations. Solomon departed from the Lord when hee had appeared to him twice, which migh tily aggravated his sin. 1 Kings 11.9. God kept an ex∣act account of his manifesta∣tions, that he might aggravate Solomons sins in the day of his Repentance. O when a soule comes to fit down and consi∣der, I have not onely sinned against so many mercies of God, and so long tired out the Patience of God, but I have sinned against Communion Page  165with God, Jesus Christ took me into his banquetting house, and his banner over me was love, He stay'd me with flagons, he com∣forted me with Apples, his left hand was under my head, and his right hand did imbrace me; and yet I finned my self out of the sweet imbraces of Christ. O how doth this melt the heart when it comes to mourn for sin, the sense of the sweetness of his communion that he had with God, puts double tears into his eyes, and double sighs into his spirit. There's no such aggravation of sin as commu∣nion with God.

10. Therefore God hath communion and fellowship with his people, therefore doth he meet them that he might blesse them, Exod. 20.24. Communion times are Page  166times when all requests are granted. King Ahasuerus grants the request of Hester, when he comes to sit with her at a ban∣quet of wine. The greatest blessing that ever the Saints do enjoy, it is in times of communion with God: O then, how are their conscien∣ces filled with peace! O how are their hearts filled with joy! God makes large distri∣butions of spirituall blessings, when he admits the soul into communion with himselfe: What blessing is there that the soule may not have, when it hath communion with God in Ordinances?

11. End of Gods commu∣nion with his people here, is, that his fellowship here may be the first fruits of glory here∣after. When God will bestow Page  167any great mercy upon a man, he gives him a tast of it be∣fore hand, that he may set him upon more earnest and eager longings after it. Gods people they have the first fruits of all their mercies in this world, and the full crop of them all in another world. When the soule is made to tast of the sweetnesse of com∣munion with God, O how it longs to be with God, how many prayers doth the soule make to God, that he would tak it home to himselfe, that it might ever lye in his arms, and ever dwell in his pre∣sence! I desire to be dissolved, and to be with Christ, which is best of all: What was the ground that raised up such desires in Paul to be with Christ? It was because here he had tasted of Page  168the sweetnesse of Christ; and if Christ in this world was so sweet, if a Christ on earth was so sweet, then a Christ in hea∣ven would be much more sweet. And on this ground the Church calls to Christ, Make hast my beloved, and be thou like a Roe or young Hart upon the mountain of spices, Cant. 8.14. And in Revel. 22. when Christ had told the Church, that he would return again unto her to have more communion with her; she cries out, Amen, even so come Lord Jesus: She puts her prayers to Christs promises, and saith, Amen Lord, so let it be.

Application.

THere are three Uses I shal make of this point.

1. Information: 2. Exami∣nation: 3. Exhortation.

1. For Information. [Use 1] Is it so that the main end of God in the establishing and setting up of Ordinances, is communion with himselfe? Hence I draw these six inferences.

1. Behold here the infinite delight that God takes in the society of all his Saints, that he would set up all Ordinan∣ces for this end, to have com∣munion with them, and that they might have communion with him; that he might have the enjoyment of them, and that they might come to the participation of him. 'Tis a wonder of mercy, and of Page  170condescensions, that the most High should stoop to such low persons: He that had infinite blessednesse in the society, and in the enjoyment of himselfe, he that took so great a delight in his Son, and in the society of the Angells, that he should take any delight to impart himselfe unto poor sinfull dust and ashes, to men, nay, to wormes, and no men. When men set up variety of means for the accomplishment of their ends, 'tis a great signe, that their hearts are very much set upon them. Consi∣der what variety of Ordinan∣ces God hath set up, for the communication of himselfe unto believers.

2. Behold here, what should be the main end of the Saints, in the use of all Ordinances; Page  171namely, communion, and fel∣lowship with God: look what was Gods end in appointing Ordinances, that should be our end in using of Ordinan∣ces: In praying we should seek the face of God, and in hea∣ring, we should hear the voice of God, hear what God the Lord will say; and in medi∣tating, my meditation of thee shall be sweet: and in confe∣rence, Psal. 145.11. They shall talk of the glory of thy Kingdome, and speak of all thy power. In re∣ceiving the Lords Supper, what should be a Saints grea∣test delight in comming to that spirituall Banquet? It should be meeting with Christ in that Ordinance. We often∣times lose all the blessings of the means, because we pro∣pound not to our selves com∣munion Page  172with God as the end. Many soules that come to Ser∣mons, Christ may say to them as he said to those, What went ye out into the Wildernesse to see? a Reed shaken with the winde? You are to do as the wise Virgins did, to go forth and meet the Brides groom, and to trim your Lamps for the meeting of him. If communi∣on be not your end in Ordi∣nances, Ordinances will be nothing available to you; you will lose all the Ordinances that you enjoy, except you meet with Christ in them.

3. Is communion with God, the great end of God in Or∣dinances? Hence then learn this, that when commu∣nion with God in Ordi∣nances is not enjoyed, then the ultimate end of all the Page  173Ordinances is frustrated; you lose the end for which all Preaching, and Praying, and Hearing was ordained; while communion is missed, while you have no communion with God, Ordinances never at∣tain their appointed ends. How sad is it to use the means, and never attain the end, and yet this is the case of thousands of soules, that live under choice administrations, and yet are never brought into a state of communion; they are so far from enjoying commu∣nion with God, that they know not what it is to have communion with God, though it be declared to them. How many are there that lye a long time at the pool, and yet ne∣ver see any Angell come down to stirre the water; that lie by Page  174the sides of the pool, but are never put into the pool? O how sad is it, that such excel∣lent Ordinances should lose their ends, and that we should so long have the enjoyment of them, and yet never be bettered by them; that we should never attain those ends for which they were or∣dained.

4. Is it so, that the main end of God in establishing and setting up of Ordinances, is to enjoy communion with himselfe? then let every soul take heed of throwing down of Ordinances, let every soul be exceeding tender of the appointments of God, lest they throw down the means of their communion with God, and live without. God in the world: Though God Page  175hath not tyed himselfe to Or∣dinances, yet he hath tyed us to Ordinances; and in mine own experience, I have known many men grow worse, but never any man grew better by the neglecting of Ordinan∣ces. There is no communion to be had with God but in Ordinances; and therefore if you go from Ordinances, you will be fetched home by a smarting rod, if you belong to God. VVhat ever you do, be very tender of Gospell-Ordi∣nances: For if he that despised Moses his Law dyed without mer∣cy under two or three witnesses; of how much sorer panishment shall they be thought worthy, that tram∣ple under foot the blood of the cove∣nant, wherewith they were sanctifi∣ed, and count it an unholy thing? O it's sad to see how many Page  176soules there are, that cast dirt upon those Ordinances, that are the Charriots in which Jesus Christ rides, to take up soules into communion with himselfe.

5. If communion be the main end of God in setting up of Ordinances; Behold then whence it is, and why it is, that the Saints of God are so much troubled, when they want the sensible enjoy∣ment of communion with God: they know the truth of this truth, the Ordinance in its end is lost to them. When a child goes out to seek his Father, and cannot finde him, 'tis a great grief to him: Be∣lievers go out in Gospell-Or∣dinances to seek after God, and when they cannot finde him, it must needs be very Page  177grievous to their spirits, Cant. 3.1. by night upon my bed I sought him whom my soul loved, but I found him not: Divine en∣deavours do not alwaies meet with Divine successes; shee sought him, I, but she found him not. So many a soule comes to meet with God in an Ordinance, but God is with∣drawn from them, they can∣not see his face though they come to seek his face, and the sorest affliction that a child of God lies under, or can lie un∣der in this world, is the with∣drawment of God from Ordi∣nances, when he thinks to find God in them, he is departed from them; they shall go with their Flocks and their Herds to seek after the Lord, but they shall not find him, for he hath withdrawn himself.

6. Is it the main end of God in setting up Ordinances, that his Saints might have Com∣munion with him? Then learn hence the ground why the Saints set so high a price upon, and are so often found in Di∣vine Ordinances, 'tis because they there meet with Com∣munion with God; now the meetings with God is the ground of their so often ap∣pearings before him: Alas, 'tis not their meeting together that they aim at, but their meeting with God that they looke after, if God be want∣ing, all is wanting, if God be there, nothing is wanting. Ordinances alas they can do nothing without God, they are but painted swords in dead mens hands, they can∣not raise the heart when it is Page  179fallen, they cannot refresh the heart when it is sad, they can∣not enlighten the soul when there is a cloud upon it, they cannot draw the heart to Hea∣ven when it is earthly, they cannot resolve any doubts that are upon their spirits: no, these things are too great, and too good for Ordinances to do, 'tis onely the God of the Ordinances that can do all all these things. Alas, if there were nothing but the very Ordinance, believers would never be so often in the use of them, if there were nothing but a little bread and wine at a Sacrament, who would sit down at it with such great de∣light? If there were nothing but praying in prayer, who would lose any time about it? if there were nothing but Page  180hearing in hearing, if there was not the power of God going along with the voice of man, what is it? And therefore when you see the Saints and people of God so often imploying themselves about spirituall Ordinances; when you see them begin the day with prayer, and end the day with thanksgivings; when you see them fixing their souls to meditate upon God, you may well conclude there is more then the bare Ordi∣nance; nay, in every Ordi∣nance remember 'tis not for the Ordinance sake, but for Communion with God which was the main end why God set up Ordinances.

[Use 2] For Examination, how you may know whether you have had any fellowship Page  181and Communion with God or no.

This is a serious question, and deserves more then a slight answer. Communion with God is a thing of more concernment, and of greater moment then most men are a ware of, and we use to try things that will not be taken from us without tryall. Con∣sider three things:

• 1. God hath scales to weigh all your graces.
• 2. He hath touchstones to try all your graces.
• 3. He hath Fanns to sift all your graces.

Rev. 3.2. thou hast a name to live, and art dead; And then you use to try those things where there may be credit. Sometimes men take that for fellowship with God in Ordi∣nances Page  182which is not; and sometimes mendeny that for fellowship with God in Ordi∣nances: that is;

First, Some men take that for fellowship with God in Ordinances which is not. There are two things that look like fellowshp and com∣munion with God in Ordi∣nances that are not.

1. There are some imper∣fect approches of God unto the soules of unregenerate men in ordinances, when there is no reciprocall approaches of the spirits of unregenerate men to God.

2. When their spirits are onely passive and not a∣ctive, God calls upon them to seek his face, but their hearts never answer, Lord thy face will I seek, as the heart of the righteous do.

Secondly, some men deny that for Communion with God in Ordinances which is Common.

Take these two distinctions.

1. Dist. Communion with God in Ordinances is some∣times secret, and sometimes more manifest: First, it is secret: God doth not alwaies speak peace with a loud voice, he sometimes speaks peace with a still voice, Cant. 5.4, 5. there Communion with God is more secret, My beloved put in his hand by the hole of the door, and my bowels were moved for him. I rose up to open to my beloved, and my hands drop∣ped with mirrhe, and my fingers with sweet smelling mirrhe upon the handles of the locks. Second∣ly, It is more manifest: sometimes they are in hidden Page  184rooms, in secret chambers to∣gether. At other times they are walking in the open galleries.

2. Distinction: There's a Sanctifying Communion, and there's a ravishing Communi∣on: The sanctifying-Commu∣nion may be where the ravish∣ing Communion may not be, Ps. 51.8. make me to of hear joy and gladnesse, &c. David hee had a sanctifying Communi∣on before, but now he beggs for a ravishing Communion with God that would raise him up to a rejoycing in God.

Now you may know whe∣ther you have fellowship with God in Ordinances or no by three things.

• 1. By somthing Before duty.
• 2. By somthing In duty.
• 3. By somthing After duty.

First, by something before Page  185duty. If you have Communi∣on with God, you may know it by these three Characters.

1. If God before raise up thy heart to make fellowship thy end in duty. O shew us the Fa∣ther and it sufficeth us, that was the Disciples end in their prayer to Jesus Christ; shew us the Father, nothing but the Father would suffice them: So when thou comest to Ordinances, and sayest, O that I might see the goings of God my King in his Sanctua∣ry! O that I might be able to see the prints and footsteps of God in such and such an Or∣dinance! God will never de∣ceive the expectations of his people; These expectations they are raised by him, & they shal be fulfilled by him, Jer. 29.11. I know the thoughts that I Page  186think towards you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end: They looked for peace, I, saith God, an Olive branch shall be sent them; they expect my pre∣sence, they shall find my pre∣sence. If God before hand raise up thy heart to make fellow∣ship thy end in all thy Acti∣ons, then thou maist certainly conclude thou shalt have fel∣lowship with him.

2. If God before hand put thy heart into a suitable frame to the duty, then thou maist assure thy soule thou shalt have fellowship with God in the duty; if thou findest those graces exercised by thee, the duty calls for from thee. When God called Moses into the Mount, he was sure to have communion with God: Page  187Why? because God gave him such dispositions, as fitted him for communion. When once the heart is put into commu∣nion frame, it shall never go without it: if thy shooes be put off, and the place on which thou standest be holy ground, never fear, but thou shalt enjoy communion with the holy God. There is a re∣markable passage the Psalmist hath, Psal. 10.17. expresly pointing at this, that God doth first put the spirits of his people in a frame, suitable to communion with himselfe: And 2. he commeth unto them with a blessing, enclin∣ing his ear to hear and ac∣cept them favourably, or that whensoever the Lord doth put the hearts of his people into a prepared frame, then he Page  188doth incline his ear and hear them: the words are those, 〈 in non-Latin alphabet 〉 tachin libam, (there is the first) thou wilt fit, dispose, direct, or prepare their heart; or thou wilt cause their heart to prepare it selfe, as it were; for 〈 in non-Latin alphabet 〉 tachin is the future hiph., from the root 〈 in non-Latin alphabet 〉 chun, he prepared or fitted, &c. and then observe what follow∣eth: VVhen once thou hast thus fitted and prepared their heart, then 〈 in non-Latin alphabet 〉 takshib ozn•kah, Thou wilt prepare thy ear to hear; or thou wilt cause thy ear to be heard, and to be attentive in hearing their suits and supplications: for the word 〈 in non-Latin alphabet 〉 takshib is also future hiph. from the root 〈 in non-Latin alphabet 〉 kashab inkal, he was attentive, or he heard with attention. So that God never Page  189puts his people into a prepa∣red posture for communion, but he gives them communi∣on. VVhen duties answer to our hearts, and our hearts answer to our duties: This is the workmanship of God, to frame the heart for duty, as well as to cut out duty for the heart. And hence the Psalmist knowing this, that it is the or∣der and work of God; first, to prepare the heart for commu∣nion, and then to incline his own ear to hear his people, and to entertain communion with them in Ordinances; he doth observe this order, and follow it with a practise suitable to it in his daily ad∣dresses to God, that is thus: wheresoever he doth finde his heart put into a fitted and prepared frame for — Page  190communion with God, he doth not let it dye again, and go out of frame by a sloathfull neglect of such a disposition of heart: No, but he immedi∣ately sets himselfe to duty, to worship God, and to the acts of his Worship, in his Ordi∣nances, as he expresseth him∣self in another Psalm; viz. Psal. 57.7. thus: 〈 in non-Latin alphabet 〉 Nac•on libbi elohim, nachon •ibbi•, (there is the first, he finds his heart fitted and pre∣pared for communion with God) My heart (saith he) is fitted or prepared (for the word 〈 in non-Latin alphabet 〉 nachon is the pas∣sive conjugation niphal, signi∣fying, he is fitted or prepared, from the same root in the for∣mer Text 〈 in non-Latin alphabet 〉 chun, he fitted, or prepared in the active; and so it is rather to be rendred, Page  191prepared or fitted, then fixed, thus; 〈 in non-Latin alphabet 〉 libbi, my heart, 〈 in non-Latin alphabet 〉 nachon, is fitted or prepared) O God, my heart is fitted or prepared (for communion with thee.) Well, what fol∣lowes? He presently sets him∣selfe upon that great duty and Ordinance of communion with God, in the praising of his Name, and singing forth those praises, as in the words immediately following in the same verse thus: My heart is pre∣pared, O God, my heart is prepared: (therefore) 〈 in non-Latin alphabet 〉 Ashi∣dah va-azameral, I will sing and give praise.

3. When the heart is carried forth in its utmost strength after duty, then thou shalt enjoy communion with God Dan. 9.3.22. compared. Daniel he sets his face towards Jeru∣salem, Page  192and the Text saith, that at the beginning, the Angel of th Lord came and touched him: O Daniel, greatly beloved of the Lord, thy prayer is heard. When the soule puts forth his grea∣test strength in duty, then doth it enjoy most commu∣nion with God in duty: The more active thou art in im∣ploying thy selfe about this work, the more in-comes from God will there be in this work. That's the first parti∣cular.

Secondly, in the duty: If there be ravishing discoveries the heart knowes it, God is his own witnesse in the Spi∣rit. I, but if there be but an humbling fellowship, though there be not ravishing disco∣veries, 'tis an evidence. Now the dispositions of the Soul Page  193in the duty which speaks com∣munion with God, are these.

1. It is a very humble fel∣lowship, it laies a man very low in his own eyes, and rai∣seth God very high. How ready are we then to cry with Peter, Lord depart from me, I am a sinfull man. The heart will be humble, and the presence of God will be dreadfull.

2. The appearance of grace will be powerfull, it will set the heart against every sin. When Moses came from the mount of communion, how zealous was he against the sin of Idolatry?

3. There will be an answe∣ring of the heart, for it is an echoing fellowship. The Lord saith, thou art my people, and they will say, thou art my God: If he say, seek ye my Page  194face, they will answer, thy face Lord will I seek.

4. It will be a heating fel∣lowship. The Disciples said, Did not our hearts burn within us, while he talked with us? O it will be a heating fellowship, it will kindle fresh flames of love towards Jesus Christ, it will make your soules burn to∣wards heaven.

Thirdly, after the duty, you may know whether you have fellowship by these par∣ticulars.

1. It will leave a sweet re∣membrance behind it, Psalm 42.4. When I remembered these things, I powre out my soul in me; for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holy day. The soul can never Page  195forget those times of commu∣nion that it had with God, nor those bosome embraces, nor those sweet kisses that it had from the lips of Christ: These mercies are too great to be forgotten by a soule that doth enjoy communion with God.

2. It leaves an instinct in the soule after farther fellow∣ship with God. If a man fall into sin but once, it leaves a pronenesse in a man to fall into it again: So 't is in communion with God, if a man enjoy communion with God but once, it leaves a greater prone∣nesse and aptitude in the man to look after communion with God again. A soule that hath had communion and fellow∣ship with Christ, O how doth it long after further fel∣lowship Page  196with him.

3. It leaves in a man a love to those Ordinances wherein it had communion with God: O how is the soul in love with those prayers which brought Christ to it, and in love with that Word wherein Jesus Christ spake to his soul: How is it taken with every Ordi∣nance, wherein the influences of Heaven are distilled and drop upon them.

4. It leaves an impression upon the soule of the holinesse of God. The holinesse of God is of a transforming nature, Acts 4.15. They took knowledge of them that they had been with Je∣sus. They saw that they had enjoyed communion with God, why? there were such beams of the Majesty, and the beauty, and the glory of God Page  197left upon them that they that saw them might easily know, that they had seen God, and had enjoyed communion with him: and 'tis said of Stephen, they beheld his face as the face of an Angel, when he was before the Councell.

5. If you have fellowship & communion with God, you wil have acquaintance with God, and familiarity with him, Job 22.21. Acquaint thy selfe with God, &c. A soule cannot enjoy communion with a stranger, till he be familiarized into his acquaintance. Communion speaks the choicest familiarity between persons If your souls have had communion and fel∣lowship with God, then you are brought into acquaintance with God.

6. If your soules have en∣joyed Page  198communion and fel∣lowship with God, you will be sure to keep God company, and walk with God, let others walk which way they please. It is said of Enoch, to his praise, that he walked with God; and God spake to Abraham, Walk before me, and be thou perfect.

7. A soul that hath com∣munion and fellowship with God in Ordinances, is sensible of all. Gods withdrawments, he knowes when God comes in, and when God goes out at an Ordinance. How many persons are there that never minde either the accesses or recesses of Christ or the Spi∣rit, when they come in to ap∣pear before God in Ordinances.

8. There will be a sweet a∣greement between Christ and the soul: can two walk toge∣ther, Page  199except they be agreed in what path they shall go, and what steps they shall take? that which was Gods way shall be the soules way, God will not go one way and let the soul go an other, then it can have no Communion; But when God and the soul tread both in the same steps, there's a sweet agreement, and de∣lightful harmony between them.

9. A soul that hath Com∣munion with God, highly pri∣zeth the presence of God, and the presence of the Lord Jesus Christ; If thy presence go not a∣long with us (saith Moses) carry us not from hence: and nothing gives the soul content, if it hath lost Communion, till it be re∣stor'd again, it can bear any thing better then a breach in Page  200its Communion, no loads lie so heavy upon it as a departed Saviour: how doth the soule lament after the Lord, when it cannot find the Lord? it is rest∣lesse till it come to lie in it's beloveds bosome.

Lastly, A soul that hath fel∣lowship & Communion with God, it cuts off all other contr∣ary fellowships that are incon∣sistent with it; cuts off all sinful & carnal fellowship. They wil have no fellowship with the unfruitfull works of darknesse that have fellowship & commu¦nion with the Father of lights.

[Use 3] For Exhortation to presse you to look after communion with God:

There are three things that wee are to look after to attain to communion with God.

• 1. We must have a right path.
Page  201
• 2. We must have a staffe of strength and power.
• 3. Wee must have true ascents and fellowships.

First, wee must have a right path, and that is Jesus Christ, there is no coming to the Fa∣ther but by the Son, J•h. 14.6. I am the way, &c. There is a choice way to God, but there are no choice of waies to come to God; passe by one you pass by all: Heb. 7.19. For the Law made nothing perfect, but the bringing in of a better hope did: by •he which we draw nigh unto God: what is that better hope? It is Jesus Christ: hope depends so much on him for the best things, that he is called our better hope, by which with assurance wee may draw nigh to God; that's the Apostles incouragement, Heb. 10.19. Page  202by the b•ood of Iesus we have bold∣nesse to enter into th holiest.

Secondly, wee must have a staffe of strength and pow∣er, and that's the spirit of God, Iude 20 Verse, praying in the Holy-Ghost. As it's the office of Christ to interceed with God for us, so it's the office of the spirit to interceed in us; the prayers that go up to God, come down from God. There are two burdens that are too heavy for us to bear;

First, the burden of sins.

Secondly, the burden of suits.

Thirdly, we must have true ascents and footsteps, else wee shall never come up to Com∣munion with God.

There are six severall ascents and foot steps by which wee Page  203ascend to the Throne of God for the enjoyment of com∣munion with him.

1. The sence of self-indigen∣cy: wee never enjoy commu∣nion with the fulnesse of God, till we see the Emptinesse that is in our selves, a full soule loaths the hony Come, though it have never so much sweet∣nesse in it, the whole never prizeth the Physitians. Medi¦cines: sence of want draws the Creature downe on Earth, and then leads it up to Hea∣ven.

2. Sence of our own utter inability to supply our own necessities, Psal. 73.25, 26. Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee: my flesh and my heart faileth: but God is the strength of my heart, and my Page  204portion for ever. If there be any thing that you expect sa∣tisfaction from besides God, you will never come to com∣munion with him: you will then looke after fellowship with him, when you see all your happinesse in him. The.

3. Footstep to Communion with God is sence of our own unworthinesse, that God should give supplies unto us: when Jacob was brought so nigh into fellowship and Com∣munion with God, when hee was strugling with God, and would not let him go till hee had got a blessing, then he l•t go all opinion of worth in himself to receive a blessing, Gen. 32.10. I am not worthy of the least of all thy mercies. There is no drawing nigh to the Page  205most high God without low thoughts of our selves: the proud look disdainfully upon God, and meet with disdain from him. The

4. Footstep to Communion is the clear knowledge and full acknowledgement of the power and sufficiency of God to help us, and to fill us, Heb. 11.6. hee that cometh to God must believe that God is, and that hee is a rewarder of them that diligently seek him: what's that? It lies in two things.

First, that God needs no Creature.

Secondly, that he is enough to supply the needs of every Creature.

5. Foostep to communion is, to believe that the Lord stands ready to embrace us Page  206in all our commings to him, and to give us all the good that we come for; to believe that he is ready to supply us in every good we seek from him: we honour God most when we expect the greatest incomes of mercy from him. He hath not said to the seed of Jacob, seek ye me 〈 in non-Latin alphabet 〉 thou, for a vain, void, and empty nothing. The greatnesse of God gives him power, and his goodnesse gives him will to supply us: therefore we should believe without doubting his rea∣dinesse to supply us, Heb. 10.22. Let us draw near in full assurance, &c. In what assu∣rance must we come? Even in this, that we shall be an∣swered in whatsoever we ask. As Faith must be mingled with every word of precept Page  207that Godspeaks to us, so it must be mingled with every word of prayer that we speak to him, James 1.5, 6. If any lack wisdome, let them aske it of God, that giveth to all men lib rally, and upbraideth not.

6. Footstep of our Com∣munion with God, is bold¦nesse in all our approaches to him: As God opens his heart freely, so we must open our mouths boldly. Holy boldnesse is the highest act of Faith, and the neerest step to God; when the soul is got thus high, it is upon the top of Jacobs Ladder, Heb. 4.16. Let us come boldly to the Throne of grace, &c. Boldnesse is a grace, that is most suitable to the Throne of grace. Let me speak with reverence, Page  208we are gotten to Gods side, when we come with bold∣nesse, grace can step no high∣er; the next degree of ascent is to be swallowed up in glo∣ry. In every Ordinance we have a vision of God by faith; and in every duty, we should come to God with boldnesse and joy. To conclude all: Would you have Commu∣nion with God in Ordinan¦ces? Then let me commend to you these five things.

First, there must be a be∣ing neer to God, before there can be a drawing neer to God; you must labour after Reconciliation, before ever you can enjoy Com∣munion; while you are e∣nemies, you will be stran∣gers. Till God be brought neer to you, you can never Page  209draw neer to God: We are first brought neer to God by the blood of Christ, be∣fore ever we have Com∣munion with God in Ordi∣nances.

Secondly, He that desires Communion with God in Ordinances, must look up∣on God as present, and not as absent from him, without this, we can never enjoy Communion with him. Rev. 4.6. there's a high Throne, which is nothing else but a representation of God to his people in Gospell-Ordi∣nances, there they behold his glory, and enjoy Com∣munion with him. He that desires Communion with God in Ordinances, must look upon God as present; first, in Majesty; secondly, Page  210in jealousie; thirdly; in au∣thority; fourthly, in puri∣ty.

3. If you would have Com∣munion with God in Ordi∣nances, then in every Ordi∣nance make Communion with God your end. The hy∣pocrisie, or the sincerity of every mans spirit is mostly seen in his end. Theres a dou∣ble end that every man should propose to himselfe in com∣ming to Ordinances, and when this end is unproposed, Communion with God is un-enjoyed. First, they should do them as acts of o∣bedience in reference to Gods command: Secondly, they should use them as means of Communion, in reference to Gods promise. In every Or∣dinance you should make Page  211Communion with God your end, and use the Ordinance as a means for the attainment of that end, thus; I am going to such a duty Lord, and this is my end, to enjoy thee in it. I am going to pray, and I would have the enjoyment of God in prayer. This is the end you should propound, when you go about every Ordinance.

4. Get divine and spiri∣tuall apprehensions, if ever you would enjoy Commu∣nion; for according to our apprehensions of God, such will be our enjoyments of him, and such will be our Communions with him. Some persons have to do with God in Ordinances, that never think what that God is with whom they have to do. The Page  212only way to raise up our Com∣munion with God, is, to raise up our apprehension of him: if we know him but a little, we can never enjoy much society and communion with him.

5. Make use of former ex∣periences, if you would enjoy communion with God: the experience that men have had of the sweetnesse of God, will stirre up their hearts to long more and more after commu∣nion with God. He that hath tasted of the sweetnesse of God, cannot sit down satis∣fied, except he meet with God in the Ordinance.