01.12. Of Holy and Spiritual Communion With God

CHAPTER XII. OF HOLY AND SPIRITUAL COMMUNION WITH GOD.

It is evident that communion and fellowship hath always subsisted between God and His saints. In every age He hath graciously condescended to give them intimations of His favor. Old-Testament believers enjoyed this inestimable privilege. We often meet with such modes of speech in the writings of the prophets as put this matter out of all doubt, and raise it far above modest objection, though the terms communion and fellowship are not used: what we intend by them for substance, is clearly and plentifully expressed. God lifted up the light of His countenance upon his people. Made His face to shine upon them. He granted to them the Joys of His salvation. The Sun, of Righteousness arose upon them with healing in His wings. God by His favor made their mountain to stand strong, and many other expressions equivalent to these, which convey no other idea than what is intended by communion with Him. And, By this communion is designed, a spiritual perception of the glory of God in the Mediator Jesus Christ; and a comfortable sense of divine love to the soul, which begets holy joy, adoration, and an humble trust in the Lord. And it is the gracious sovereign pleasure of each divine Person thus to manifest Himself to the saints, and to encourage them to put forth acts of faith and hope on Him, agreeably to that part He bears in their eternal salvation : which communion is founded on the new covenant, or covenant of grace. For God cannot have any fellowship with the violators of the covenant of works, on the foundation of that covenant. The reasons are these :-according to that covenant He holds them guilty. They have transgressed the terms of it, and, therefore, they must in relation to that covenant, be considered as guilty persons. And the nature of it allows of no familiarity and friendship between God and the guilty creature. It denounces a curse against sinners. "Cursed is every one that continueth not in all things which are written in the book of the law, to do them." They are obnoxious to divine wrath and vengeance. All title to divine favor is forfeited irrecoverably, and that for ever, according to the first covenant ; and man is liable to eternal misery in a separation from God. Divine righteousness inflexibly requires a satisfaction to be made, if the sinner re-enjoys communion with God. The old way of enjoying nearness to God is entirely cut of by sin. It is impossible that the person of a sinner can be accepted with God, by virtue of or according to a covenant by which he stands condemned in His sight. The acceptation of the person of man with God, was the foundation whereon he drew near to Him in the old covenant; and, therefore, as his crime rendered his person unacceptable to his Maker, it will be an eternal bar to his enjoyment of divine fellowship on the ground of the covenant of works. The new covenant is a gracious provision for the remission of our guilt, and the acceptance of our persons, in such a way as was wholly unknown to the old covenant. Now, as spiritual converse with God is founded upon the acceptation of our persons with Him, it necessarily follows, that our justification in His sight is prior, in order of nature at least, unto our enjoyment of a sense of His favor. I have thought, that it is in order of time, as well as in order of nature, prior thereunto; and I have not yet met with anything which convinces me of a mistake in that matter, and, as I suppose, I never shall. But however that be, I am persuaded that all such must allow that the acceptation of the person through the obedience and sacrifice of Christ, is prior in order of nature to gracious communion with God, who embrace the doctrine of the new covenant, because that follows upon and can never precede justification in His sight, either according to the old or the new covenant.

Acceptation with God is the ground of communion with Him. In the new covenant an immovable and everlasting foundation is laid for our enjoying fellowship with God.

1. He unalterably wills and engages to be our God, our Father, and our Friend. " I will be to them a God, and they shall be to me a people." This resolution, engagement, and promise, wholly springs from sovereign goodness, grace, and mercy, which is a never-failing source of good to our poor souls. Oh ! believer, thou mayest view this origin of thy blessedness with holy triumph, in the midst of all dangers and distresses, which at any time surround and invade thee. For, as it is not the effect of any external cause, nothing can move God to recede from this infinitely merciful purpose, nor bring Him to violate this gracious and free engagement to thee in Christ thy Head, in this covenant, which is ordered in all things, and sure, It is astonishing goodness, that, such a solid and firm foundation should be laid for our lasting, yea, everlasting communion with God, who so justly deserve to be eternally driven by avenging justice, from His presence.

2. God promises to pardon all our sins. Guilt is an effectual bar to our enjoyment of a sense of God’s favor in the first covenant ; but it is not so in the new, because remission is promised therein; and a gracious method is provided for the removal and expiation of our sins, though they be many, great, and dreadfully aggravated. The language of God in this covenant is, "I will be merciful to their unrighteousness, their sins and their iniquities will I remember no more." It is on this foundation that grace is communicated in our regeneration; and on this ground it is, that all supplies of grace are conveyed to our souls afterwards to maintain that good work in us. The blood of this covenant cleanses from guilt contracted after conversion, otherwise the saints would be deprived of the benefit of communion with God; and instead of a comfortable sense of His favor, they would inevitably come under His terrible displeasure.

3. He graciously justifies their persons. They are "justified freely by His grace." And that is by the sovereign appointment of Christ’s righteousness to be theirs, and the gracious imputation of that righteousness unto them. That He saves sinners is the greatest wonder we shall ever be acquainted with; but it is in such a way as magnifies the law, and makes it honorable. And, therefore, in this appointment He takes infinite delight. He is well pleased for Christ’s righteousness’ sake; and that everlasting righteousness is the everlasting foundation of the saints’ communion with God. Their justification is the ground of their present communion with their heavenly Father, and of their most near fellowship with Him in the future state. Whom He justifies, them He also glorifies." All our approaches unto God ought to be on this foundation, as our admission into heaven will be solely on this ground. Let us make mention only of the righteousness of our dear Saviour, when we draw near to our covenant God and Father; for in that alone He accepts of our persons; and because of that only it is that He delights in and holds communion with us while we are in this state of distance from His heavenly court, the seat of His immediate presence.

These precious truths are necessary to be well settled in our minds, as to our persuasion and spiritual understanding of them. If we are not convinced of them, if we discern not their importance and glory, if we acquiesce not in them, we shall find it impossible to think of an approach unto God, under a sense of guilt, pollution, and unworthiness, with the least measure of satisfaction, or boldness and liberty of mind ; nor can we form any expectation and hope of God’s meeting with and blessing us, except on these principles. Sinful men miserably cheat their own souls, who hope to enjoy an interview with God here, or hereafter, to their joy, who reject this new way of fellowship with Him. Death, misery, and eternal woe will be the consequence of such rejection, if it is final. Life, peace, consolation, and blessedness, are only to be received and enjoyed in the new and living way, which is peculiar to the new covenant. And, since a foundation is laid for lasting, yea, eternal friendship between God and our souls, how ought we to admire and adore His free grace, whose basis this is, and all the blessings that thereon rest!

First,The saints enjoy communion with God the Father. He is their Father in Christ. The affection He hath unto them, and the familiarity he permits them to use with Him, are suitable to a character so tender and expressive of kindness, compassion, and care.

1. They have communion with Him in His love, which is,

1. Eternal, and not of late date. All the transient acts of that love are in time, but itself is from eternity. Christ the Head was the object of the Father’s love before the foundation of the world ; and His people also as early were objects of His love. For the "Father hath loved them as he hath loved Christ: because He loved them with an everlasting love, therefore he draws them, with loving-kindness. Their present existence is not necessary to an existence in divine love, nor to any of the immanent acts of that love towards them, such as the choice of them to eternal salvation is, &c. Those whom God from the beginning chose to salvation, He loved. As for that logical axiom, that a nonentity, or what is not, cannot be the subject of any affection, in divinity, and as applied to God’s eternal acts of favor towards His people, it is no better than learned nonsense, which, if admitted, would overthrow the whole ground of our salvation. The certain future existence of the persons beloved and chosen to eternal salvation is plainly supposed, but not their present being in either of those acts. Divine love was fixed on the human nature of Christ before its actual subsistence, and divine favour was placed on the persons of all the elect before all of them really existed, yea, before time commenced. And, as to the common objection, that then God must love His people in their sins, it is of no weight at all. What the objection expresses is true; if not, no design of saving them from their sins had ever been formed in the mind, nor would any divine acts have ever been put forth in order to that end. The distinction of God’s loving their persons, and hating their sins, is easy and just. Besides, God’s approbation of the work of grace in believers, is not his love to their persons, but it is quite of a distinct consideration from that love he bears to their persons. In general, professors are grown weary of the doctrine of God’s everlasting love, and will scarcely allow of the mention of it, through I know not how many groundless fears, of ill consequences following upon it, which carnal and corrupt reason suggests. That our depraved nature may abuse this doctrine, I am sensible; and I also know, that it will take occasion to sin even from the commandment; but I do not think it is proper, on these accounts, to part with, either the law, or the gospel. Let not the children of God neglect His favor, because the children of the devil may dare to abuse the evangelical revelation of it, unto the just damnation of their souls.

II. Divine love is sovereign. God’s approbation of the innocent creature, is according to right ; justice requires it ; but love to a guilty creature, must be an act of sovereignty. Right hath no place in that matter ; it certainly is an act of God’s free will, without all direction from justice. He loves not sinful men, because it is fit and proper for him to love them ; but because He WILL, and for no other reason. He hath mercy, because He will have mercy; and he hath compassion, because he will have compassion. As there is nothing in Deity, whereunto our cursed nature is more opposite than divine sovereignty; so there is nothing in God, which true grace more cheerfully submits unto, and more humbly adores: Its language is, "Even so, Father, for it seemed good in thy sight."

3. The love of God is immense. His grace is, as He Himself is, absolutely without limits. The riches of divine mercy and goodness, in number far exceed the sand on the sea shore. Hence we read of the "Multitude of His tender mercies, of the riches of His grace, and of the exceeding riches of His kindness towards us in. Christ Jesus." These epithets are expressive of the boundless nature of divine love to the elect. And as such attributions are given unto it, so such acts and benefits arise from it, as will own no other than infinite mercy for their cause, viz., an eternal decree in God, to bring unworthy creatures to the enjoyment of the highest good and glory, their nature is capable of possessing, which was an act of the richest mercy and grace. Again, God has given us His Son, and His Spirit ; grace and glory ; nothing that is good divine love withholds from us, Since the grace of God bestows upon us what is in its nature most valuable, and even that to the utmost capacity of our enjoying it; certainly it is in itself infinitely beyond our comprehension. We can as soon span the heavens, and grasp the earth, as form adequate ideas of that love, which is the fountain of our salvation and blessedness. And, yet how backward are we to receive what God freely gives, and kindly invites us to take at His hand, because we are conscious to ourselves of great unworthiness ? Whereas, the bestowment of those favors, would not be grace, but only liberality, if we were the subjects of fitness moving, to the communication of them. We sometimes say within ourselves, when we are conversant about spiritual blessings, and our souls desire a participation of them : " Alas ! these are favors my unworthiness forbids me to hope for the enjoyment of. Surely it will be deemed presumption, in such a one as I am, to hope for benefits of so glorious and exalted a nature." When we thus reason, we dishonor the grace of God, whose glory consists in conferring the most eminent blessings on the most unworthy. Never do we honor God so much as when lying in the dust, at His foot-stool, under a sense of our own vileness, we appropriate to ourselves the richest blessings his grace bestows, being encouraged thereunto by an apprehension of the absolute freedom with which they are given. Rich grace has not thought them too great to give, and we ought not to think them too great for us to expect, and hope for the enjoyment of.

4. The love of God is immutable. If its nature admitted of change, it might cease : and the cessation of divine love would be the drying up of the fountain, from whence spring all our life, peace, comfort, and joy. But this can never be. Love, which hath a beginning, may possibly have an end. But favor, which never began, will never, never end. God’s love to his people, no more commenced, than His existence ; nor will it cease, alter, or abate, any more than His being will discontinue. When he ceases to love His saints, He will cease to be. He intends to assure us of this most interesting truth, when He declares of Himself, that He is love. " God is love." Greater ground of security we need not, nor can have, than this is.

5. Divine love is inseparable. Immutability supposes the endless duration, and the equality of its intenseness at all times, without any variation. Its inseparableness seems to point out the absolute impossibility of any change, which may take place in the state, circumstances, or frames of those who are the objects of it, dividing them from that love. "Nothing shall separate us from the love of God, which is in Christ Jesus our Lord." As it will never decline, nor cease of itself, because its own nature is unchanging; so no temptation, (shall I say it ? I will, and pronounce it boldly too) nor sin shall ever divide the saints from the love of God in Christ ; "nor things present, nor things to come," whatever those things may be, and are. In one word, nothing which can come within the reach of language, or even imagination, shall divide believers from the heart of their heavenly Father.

Now, to have communion with God in His love, is to discern the nature of it, and act faith upon it, as it is revealed in the holy Scripture. Hence the apostle John says, " we have known and believed the love that God hath unto us." Sometimes the saints are chiefly conversant about it in its properties, and rejoice and triumph in its eternity, sovereignty, immensity,, immutability, and in the inseparableness of its nature. The Holy Spirit places them at the shore of this boundless infathomable ocean, and enables them to take a very far extended prospect of it, whereby their souls are possessed with delight, wonder, and adoration. He causes them to approach to that throne with pleasure, mixed with awe and reverence, from which this " river of the water of life proceeds; and its rise, numerous streams, and constant flow, fill them with "joy unspeakable and full of glory." Sometimes they are delightfully engaged in viewing the great and manifold effects of divine love effects which could only spring from such a cause, as they know it to be by the prospects they have been favored with of its properties and nature, and both excite their praise, their joy, and their astonishment; and their hearts feel a holy flame of love kindled towards God. " We love Hint because He first loved us." Divine love manifested to our souls, never fails to produce a holy, sincere, and cordial affection unto God. His love to us is the powerful and resistless attractive of our love to Him. The reason why we love Him no more than we do, is, because we are no more conversant with His infinite love to us. The grace of love in us increases, or, declines as we exercise faith on divine love in a higher or lower degree.

II. The saints enjoy communion with God in His counsels and purposes concerning their salvation. That design was an impenetrable secret in the divine mind. No created understanding could ever have discovered it. What grace purposes, and acts in favor of sinners, natural reason could never have so much as conjectured. This secret is with, them who fear the Lord, and He shews unto them His covenant. His "deep things" He reveals to believers by his Spirit; and He gives them the knowledge of those things which are freely given unto them of God.

Secondly, Intimacy, and fellowship is maintained between Christ anal the church.. His relation to the Saints is the ground of His communion with them: they are His brethren, His children, His bride, His members, bone of his bone flesh of his flesh. If, therefore, friendship should not subsist between Him and them, the great end of their union would not be answered; and the characters He wears would sink into empty and insignificant titles. In the book of Solomon’s Song, that intimacy and intercourse which Christ and the church hold with mutual delight and pleasure, is represented in a most lively and affecting manner.

Some of the church’s expressions of Christ’s beauty rise so high, and some parts of her language relating to her affection unto Him are so strong, as might induce us to conclude that it is designed as a representation of fellowship between Christ and her in heaven, rather than of their mutual friendship in the present state ; but that there are some other things said and acted by the church, which will by no means allow us to understand it in that light, viz., her acknowledgment of her blackness: " Look not upon me because I am black: I am black but comely, as the tents of Kedar, as the curtains of Solomon." Which she will have no ground to say of herself when arrayed with shining robes of glory, and actually become the subject of holiness unblameable in the presence of her heavenly Father. And we find her conduct in some instances was such towards her Beloved as it can never be when she is taken by Him into His immediate presence. She was backward of receiving Him when He condescended to wait upon her, and in melting moving language called her to give Him entrance, Song of Solomon 5:1-16. Besides, sometimes, we find her sadly bewailing the loss of His presence, which she will have no cause for in heaven; there she will always have Him in her view, she will ever be near Him, and without any interruption hold the most sweet and delightful communion with Him. Add to these considerations, she was not in her present condition above the grieving censures and unfriendly rebukes of such, whose character and work required in them a very different behavior towards her. "The watchmen that went about the city found me; they smote me, they wounded me; the keepers of the walls took away my veil from me." These things forbid our understanding this book as a representation of that communion which subsists in the heavenly world between Christ and the church ; and, consequently, even here, believers may enjoy very clear views of Christ’s glory, they may be filled with a ravishing sense of His love to them and delight in them; and their hearts may glow with ardent affection to Him. The church describes the beauties of the person of Christ ; asserts her interest in Him, and His in her. She expresses a vehement desire of His presence, and the delight she took in His company. Again, she declares her enjoyment of it. And Christ, on His part, represents her beauty. Declares to her that she was the object of His love, delight, and complacency. He kindly invites her to come into His company, acquaints her that He desires to see her face and hear her voice, that her beauties ravished His heart. And that He valued none but her : or that none but she was the object of His affection and love.

Thirdly, The saints enjoy communion with the blessed Spirit. The part He bears in the economy of our salvation is, in general, the sanctification of our souls. For, we are" chosen to salvation through sanctification of the Spirit." His office, and work, is to reveal and apply to us what the Father hath given to us in the everlasting covenant. which is " all our salvation and all out, desire," and is what Christ hath obtained for us by His obedience and the oblation of Himself to God as a sacrifice, according to his engagement in that covenant. This includes the Holy Spirit’s residence in our souls, and His gracious influence upon us, whereby He gives being unto a spiritual principle in our hearts, and graciously excites that principle, as well as maintains and preserves it. He convinces, comforts, and gives testimony to the saints of their adoption, or of their standing in the near and honorable relation of sons to God. He subdues sin, and cherishes and promotes holiness in our souls; and He abides with us in the blessed character of a Comforter, notwithstanding we often grieve Him by our folly, sin, and base ingratitude. These benign influences of the Holy Spirit upon us, and those effects, which they produce, are boldly pronounced enthusiasm, by many, who wear a religious character and put in their claim for the name of Christians. But true it is, that in these things consists the very life of real Christianity; and he who is an absolute stranger unto an experience of their truth in himself, let him be what he may in other respects, a Christian he is not. The reason why men despise these things, as the effects of a warm and deluded imagination, is, they End them not in themselves. And, as they are not in them, they conclude, that they have no real existence in others. Nor is this to be wondered at, for the spiritual man, how well soever he is known, merely as a man, he is wholly unknown as he is spiritual, unto the carnal man; he discerns him not: The spiritual man is judged, or discerned of no man. (1 Corinthians 2:16). Hence it is, that love to a saint, as such, is a sure evidence of the spirituality of him, who is the subject of that, love. Grace only discerns, and values grace in another ; Or it is only the image of Christ in one man, that discerns and esteems it in another.

Communion with the Holy Spirit consists in spiritual views of that office, which he graciously condescended to take upon himself in the economy of our salvation; and of his operations on us, as effects of that infinite love He bears to our persons. And it is under his blessed guidance and instruction, that enjoy fellowship with Christ: for " He takes of His things, and shews them unto vs." In prospects whereof, lie all the power, sweetness, and glory of real religion : let some graceless and unholy persons deride those things as they please. And, therefore, I would, a little more particularly consider the, important and delightful subject of communion with Christ, as it is represented, in that divine and, heavenly book of Solomon’s Song. And.

1. It is a very elegant description Which the church gives of His person. Says she, "He is white and ruddy, the chiefest among ten thousand." That is to say, there is none like Him, in beauty and glory. She may well be thought to have in view the constitution of his person ; or, His two natures, divine and human as they are personally united : the purity of His human nature, and its bloody agony, unparalleled sufferings, and accursed death, whereby, her redemption from sin, curse and hell was effected. " His head is as the most fine gold; His locks are bushy, and black as a raven." Wherein she hath respect to the importance, purity, and glory of all His designs, Which are formed with the highest wisdom, and, therefore, are unalterable, and cannot fail of their accomplishments. Besides, she intends His beauty and strength. He never declines in His vigour. Grey hairs are not, nor ever will be found upon Him. His beauty fades not, His strength decays not. She adds, "His eyes are as the eyes of doves, by the rivers of waters, washed with milk, and fitly set." His eyes are piercing. He hath in exact knowledge of all things. He is acquainted with all the troubles, temptations, sorrows, and wants of His saints. For He is " a discerner of the thoughts and intents of the heart, and tries the reins," Besides, He is chaste, tender, loving, and constant, in His care of the church. For His eye of love is immovable fixed on her. Farther, "His cheeks are as a bed of spices, as sweet flowers." In him His dear saints find rest tinder weariness and fatigue, occasioned by sin, temptation, and a variety of afflictions, which attend them in this vale of fears ; and revival, when they faint in their minds through the sharpness of their spiritual conflicts with the enemies of their souls. Besides, his fragrance fills them with inexpressible delight. "His name is as ointment poured forth," which spreads an odour all around, and therefore, " the virgins love him : His lips, like lilies, dropping sweet-smelling myrrh." They are lovely beyond comparison; and all His words are sweet, precious, and expressed in a most ,graceful manner. He speaks, as never man spoke. For grace is poured into his lips. His hands are as gold rings set with the beryl." All His works are glorious, for He is wonderful in working both in providence and grace. "His belly is as bright ivory, overlaid with sapphires." Christ’s affection to the church is pure, disinterested and permanent. " His legs are as pillars of marble, set upon sockets of fine gold." His strength is firm and durable : All His steps are graceful, and answer ends most valuable. "His countenance is as Lebanon, excellent as the Cedars." His appearance is grand, majestic and mild ; it commands awe, and begets love. "His mouth is most sweet, He is altogether lovely." His speech is soft and winning ; and He is all beauty and perfection.

2. Christ describes the beauty and glory of the Church. He commends her garments, which are "garments of salvation." A robe of righteousness, of infinite value, and of everlasting duration, influence and efficacy as to her acceptation with God, and title to blessedness. The fragrance of this robe is great, "like the smell of Lebanon." And its splendor is like that, of the sun. The church in her justification is "clear as the sun," though in her sanctification, she is but "fair as the moon," not without spots and waning. The divine Father delights in the saints, as He views them in this white raiment, and pronounces them perfect herein. " Thou art perfect through My comeliness, which I have put upon thee. The Lord is well pleased for Christ’s righteousness’ sake, who hath magnified the law, and made it honorable." Again the church’s Beloved delineates her beauteous features, and expresses how much her various graces delighted Him. That she had " ravished His heart with one of her eyes," i. e., the eye of faith, which is very penetrating, and is capable of discerning objects at a great distance. It looks into the deep things of God; things which the eye of mere reason can never discover, nor discern the nature of : and it penetrates into the heavenly world, and views the glorious objects which are " within the veil, Whither the Forerunner is for us entered." And the eye of faith is chaste and pure. It bestows no amorous glances on earthly objects; nor looks to any but unto Christ, and His blood and righteousness, for pardon, peace, reconciliation, and acceptance with God: and unto his fullness for all supplies of grace, wisdom, and strength, in times of temptation, trial and affliction, yea, through the whole of the Christian’s pilgrimage in this world. These acting’s of the grace of faith on Christ, are exceedingly pleasing to Him, and greatly to the advantage of the saints ; for hereby they become more and more like him, increase in love to Him, and by so much the less do they esteem the delectable things of this world. Acts of faith on the person, offices, and benefits of Christ, and on the glory of God through Him, never fail of elevating the mind above this earthly globe, and raising the affections to heavenly objects which infinitely transcend, in glory and grandeur, the noblest and most refined of terrestrial enjoyments. And, yet, alas ! how much are the minds of many professors disposed to cast smiling looks on their own filthy rays, rather than look steadily on the infinitely glorious righteousness of Christ, in the great affair of their justification before God ; and rather choose to view their own imaginary beauties, than the glories of the person of Christ Besides, Christ commends the love of the church : "How fair is thy love!" The saints are subjects of a spiritual affection to Him. Others see no beauty or comeliness in Him, why they should desire Him; in their esteem., He is a tender plant, and as a root out of a dry ground; but, in the account of believers, He is fairer, infinitely fairer than the children of men. For they discern the Divine perfection’s which He possesses, and the purity of his human nature, which is richly adorned with all the gifts and graces of the Holy Spirit, in their perfection. They view Him in the form of God, and as the brightness of the Father’s gory, and the express image of his person; which prospect ingenerates in their souls a holy reverence of Him, steady trust in Him, and a warm affection to Him. And, as they discern the purity of his human nature, and all the gifts and graces of the blessed Spirit therein residing, in their plenitude ; and its union, or personal oneness with the Son of God, in order to bring, about their eternal redemption, in a way honorable to all the attributes of God, His sovereignty, His grace, His mercy, His justice, His holiness, His truth and faithfulness, they cannot but adore the wisdom of this constitution, and take up their rest in this infinitely glorious object, who is the delight of the Father ; admired and adored by the holy angels ; and eternally will be the object of the highest delight, joy, and complacency of the church in the world above, where she will behold Him in His glory at the right hand of the Father, without interruption for evermore. The reason why we love this amiable person no more than we do, is, we are so little exercised in viewing His divine excellencies. If the eye of our faith was more frequently directed to Him ; and we took spiritual views of His person, His love, His blood, His righteousness, and of His grace, we should not have that sad occasion, which most of us have, to bewail our want of love to Him. For no man can behold Him in His glory without his affections being strongly attracted towards Him, nor without delight and joy in Him. He who loves not Christ, never beheld His glory. And, he, whose views of Him by faith are infrequent, and long interrupted, through carnality, a pursuit after the world, and indulgence in sin in any way, declines in his affection to a dear Redeemer. If the grace of faith is but little acted, the grace of love will not be fervent. Since Christ take’s so much pleasure in our love to His person, how ought we to aim at the increase of our affection to Him ! All the return we can make Him for His astonishing love to our persons, and the stupendous acts of it, is a cordial affection to Him, and obedience to His commands, springing from that affection, which he may justly expect of us.

3. The church’s Beloved acquainted her with that interest she had in His tender, intense, and constant, affection, than which nothing is more entertaining and delightful to the saints. She expresses ardent desires after the gracious tokens of His favor : " Let Him kiss me with the kisses of His mouth; His love is better than wine." And He, in infinite goodness, condescended to grant her what she so earnestly requested of Him : " He brought her into His banqueting house, and His banner over her was love." Believers sometimes, are very jealous of Christ’s love to them, which jealousy is attended with great anxiety and pain of mind. Others are afraid of His anger and wrath but are content without a sense of His love. Nature trembles at an apprehension of His vengeance, because it is not to be borne : grace is a holy spiritual desire of a sense of His favor. Those jealousies which attend the saints concerning an interest in the love of a dear Saviour, often arise from a misapprehension about the nature of His love; or, at least, from a want of a due consideration of it. They are suspicious of Christ’s kind regard to them, because of their unworthiness. They discern so much impurity in their hearts, so many imperfections in all their services, and are conscious of so many instances of backsliding from Him, that they fear it cannot be, that such unlovely, and unworthy creatures as they know themselves to be, should have an interest in His kindness. These thoughts spring up in their minds from unbelief, and the want of a proper attention to the nature of the love of Christ, which is absolutely free and unattracted. If none were to be the objects of His favor, who are destitute of amiable qualities, or engaging, excellencies, not one of the human race ever would be interested in His affection. It is in consequence of an interest in His love, that we become the subjects of such dispositions of soul as, are pleasing to Him. His love to our persons is the cause, and not the effect of holiness in us.

It may be of use to the saints, well to consider what Christ’s love to them is, and how it differs from His approbation of their graces, and the acting’s thereof for they are distinct things, and ought not to be confounded. His love to their persons, is a will to do them good, with delight and joy therein : this is eternal, free, and immutable, or always the same, whatever their state or circumstances may be. His delight in their graces is not His love to their persons; but it is His approbation of what He works in them, as a fruit of that affection He bears to them. From hence Christians may collect that their unworthiness is no objection to their interest, in the kindness of a dear Redeemer. And this, if properly attended unto, will enable us to answer the cavils which are raised against the love of Christ to men, while they are under the dominion of sin. For if His love to the persons of men is distinct from His approbation or disapprobation of their temper and actions, certainly, it will follow that His kind regard may be extended to their persons, even while they are the subjects of no other than evil qualities, because an approbation neither of what they are, nor of what they act, is supposed in His love to their persons. Blessed be God, that creatures most unworthy of His love, may be beloved by Him, without the least reflection on His holiness and purity ; if that was a thing impossible, the salvation of the sons of men would be so too. All holiness in us springs from the love of God and Christ to our souls, and therefore, our interest in the love of both must be prior to the being of grace in our hearts. And, therefore, it is dishonorable to the love of Christ, to call into question our interest in it, because we are unlovely. He loves not His church because she is amiable, but he loves her while unlovely; and as an effect of His love to her, He makes her amiable, and adorns her with all the graces of His Holy Spirit. But let none from hence imagine that they are objects of the love of Christ, who have not within themselves the fruits of His love. For though His people are beloved by Him, when they are not the subjects of His grace, they have not, nor can they have any evidence or perception thereof, while they are in a state of alienation from Him. The nature of His love is well fitted to encourage and comfort those that are mourning in Zion, under a deep sense of their guilt, impurity, and great unworthiness; but it gives not support to the presumption and confidence of such, who are at ease in Zion. Disconsolate saints sometimes are strongly tempted to entertain thoughts concerning an interest in the love of Christ, which agree not with its nature, as to its freeness and sovereignty, wherein they are to be corrected ; but daring sinners subject themselves to heavy condemnation, who abuse this doctrine, and give full evidence that they have no ground at all to conclude upon an interest therein.

4. The church expresses the great pleasure she took in the enjoyment of the presence of Christ : grace in believers is a disposition to hold fellowship with the blessed Jesus. It desires a sense of His favor above all things. Nothing is so delightful to the saints as communion with Him : that fills them with joy and gladness, far beyond the increase of corn and wine. For that grace is a principle of love to the person of Christ, upon a perception of His incomparable excellencies and glory, and it seeks after and delights in His presence. It is not, nor can be, entertained with the tarnished glories, and trifling togs of a perishing world. It is not in the nature of the gracious principle to desire after, and delight in the painted. beauties of fading time. For it is a disposition to view, converse with, and take pleasure in objects, infinitely more glorious, than the most eligible things that are under the sun. And a precious variety of important and ravishing subjects it is furnished with, whereon to exercise itself in holy contemplation, viz.

Christ in the admirable constitution of His person, who is truly God, and really man; and both united, in order to bring about the eternal salvation of poor sinners, in such a way as exalts the glory of all the perfection’s of God, in a far higher manner than it is displayed in the works of creation and providence.

Again, the several relations wherein Christ stands to His people, are fit matter for the delightful meditations of spiritually-minded persons. Herein they at once discern their interest in His most tender affections, constant care, and their everlasting security; as well as that great honor, whereunto they are by sovereign grace and mercy advanced. He is the First-born among many brethren." He and they are both of one, for which cause He is not ashamed to call them brethren." Christ is the husband of the church; and that love which He bears to her is most intense, constant and invariable. He is a head unto her, and will always sympathize with His poor, suffering and afflicted members ; nor will ever suffer any to rend them from himself ; but will take care of, provide for, supply, and securely defend them in every time of difficulty and danger. Besides, He is a Father to the saints, and he will never be wanting in acts of kindness to them, which might be expected of Him to put forth in their favor, in a character so tender.

All these relations are expressive of Christ’s love to, and delight in the saints, and of their safety and immortal dignity. Communion with Christ in His relations, consists in holy contemplation’s thereon, in adoring thoughts of the astonishing goodness which is therein discovered, unto such wretched and vile creatures as we are ; and in acts of love to Him, trust in Him, in forming such expectations from Him in all our times of need, as the nature of those relations is a proper foundation of : and ineffable joy arises from fellowship with Christ, as standing in those relations to our poor souls.

Farther, a view by faith of His several offices greatly comforts the saints. For as He is in the office of a Prophet, we may hope for instruction from Him, in all things relating to the glory of God and our good. His priestly office is a precious ground of consolation : in that character He hath transacted, and doth transact all affairs between God and our souls, wherein our eternal redemption and complete salvation are concerned. And He is an High Priest who becomes us, i. e., every way fitted to officiate for us in that capacity, and "is able to save to the uttermost all who come to God by Him." As He is our King, protection, honor and victory over all our enemies may be expected from Him. And, therefore, communion with Him, in His offices must be productive of peace, joy and triumph in the saints. Their spiritual consolation arises from a sense of His glory, compassion, union with them, and the offices He bears and executes, with a view to the glory of His Father, in an inseparable connection with their welfare and happiness. Wherefore’ as the grace of faith is more or less exercised upon Him, their holy spiritual joy increases or declines.

If our communion with Christ in His person, love, relations and offices is rare, and but little; we have but small experience of that joy, which is unspeakable and full of glory. Grace is not entertained, nourished, strengthened, or increased in us. For all our vigor, liveliness, and improvement in purity, depend on the acting’s of the grace of faith upon Christ, as our all in all. The graces of the Holy Spirit in us languish, and we become barren in our frames, in our walk and conversation, if we live not in the exercise of faith on Him; unless we " abide in Him, or walk in Him, as we have received Him," we shall bring forth no fruit to the glory of our heavenly Father. Through one cause or another, too, too often we are prevented so doing to the great detriment of our souls, and the prejudice of the new creature in us. So far as we are strangers unto a renewal of acts of faith upon Christ, we must be without that pure, spiritual and holy delight, which arises from believing views of Him, or gracious and intimate communion with Him. And, therefore, it ought to be our desire and aim, in all duties, and in all ordinances, to behold the King of Zion in His beauty. If He graciously condescends to sit at His " table" with us, our " spikenard will send forth a sweet smell," i. e., our graces will emit a sweet odor, and our souls will rejoice in God our Saviour.

Moreover, communion with Christ in what He hath done for us, will greatly revive our graces, and cheer our minds. If we view that he hath finished our transgression, made an end of our sins, made reconciliation for our iniquity, and brought in an everlasting righteousness for us, in order to our justification before God ; pleasure inexpressible will possess our breasts. If we act faith on the victory He hath obtained over all our enemies, sin, Satan, death and hell; and we behold Him as crowned with glory and honor, upon that conquest, our spiritual affections will be warmed, our minds will be raised above this vain world: God Himself will be the object of our joy, delight and adoration, who in the character of the God of all grace, designed, constituted, and gave to us such a gracious, glorious, and every way suitable and complete Saviour. And our souls will be much animated, and encouraged to fight the good fight of faith ; nor shall we doubt of enjoying, in the issue, a full conquest over all our spiritual adversaries through Him that hath loved us. It is the want of this communion with our Redeemer, in what He hath done for us, that occasions us to go mourning in the manner we do, now we are conflicting with sin, Satan and the world. Acts of faith on Him, would enable us to triumph in the midst of our conflicts with the enemies of our souls.

Besides, fellowship with our blessed Lord in those precious benefits, which He hath procured for, and effectually secured to us, by His mediatorial acts and sufferings, is a spring of heavenly joy to our hearts, viz., The most glorious robe of righteousness, which adorns our persons, renders us righteous eternally in the divine account, and gives us an unalienable right and title to future blessedness. The pardon of our sins, which is inclusive of our deliverance from condemnation, wrath and vengeance. His Holy Spirit, with all necessary supplies of grace, to revive the good work in us, to maintain it in our souls, in spite of all the opposition it meets with from sin and Satan, and to perfect it in glory. The enjoyment of communion with Him in these His benefits, must yield us the highest pleasure. No earthly possessions are comparable in importance, excellency and glory to these blessings, and therefore nothing in the whole world can give that pleasure to the mind, as prospects of them by faith always produce in the souls of believers. They say, as the church did with holy exultation, when favored with this divine fellowship; " I will greatly rejoice in the Lord, my soul shall be joyful in my God ,for he hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness."

I add, the apprehension of that goodness, grace, mercy, -wisdom, righteousness and justice, which shine gloriously in this admirable constitution, and appointment of Christ to be our all and in all, delights and ravishes the heavenly-minded person. An advancement in a spiritual understanding of these thing renders the soul more humble, more joyful, more holy, more mortified to the world - and, therefore, we cannot act a better part, by ourselves, and we cannot do anything more glorifying to God, than seeking after this spiritual communion with Him, and with His Son Jesus Christ. Sad it is, that the flesh, that the empty, fading, and putrid things of time and sense, should ever prevent us of, interrupt and make breaks upon a fellowship so spiritual, so sublime, so heavenly, and whereby our best interest is so much promoted. This it is that embitters life to spiritually-minded persons, and causes them earnestly to desire to depart and be with Christ, when no interruptions through any cause whatever, will attend their communion with Him. They sometimes say with Job, I loathe it, I would not live alway. Their souls long for the enjoyment of that blissful state, wherein they will for ever be near unto, and view with unmixed and increasing pleasure, the glory of God in the person of Christ, as it is displayed in all His mediatorial acts and sufferings, in order to bring them unto that glorious state. The sweetness of the first-fruits, which they have in present possession, makes them long for the delightful and plenteous harvest. The importance, glory, and great variety of spiritual things cannot fail of affording to a spiritual mind, satisfaction and delight. As God designed no other matters for the entertainment of the new-born principle, in the souls of His children, than those, and such like glorious truths, whereof Christ is the center and sum ; so no other than these things it desires, nor can it take up with ; because they are not of a nature suitable and agreeable to grace, for that is wholly spiritual and heavenly. That noble principle raises the mind above earthly enjoyments and treasures, it leads the soul into heaven, and converses with those glorious objects that are within the veil, whither its Forerunner is for it entered. It takes a view of Christ in His glory, at the right hand of His Father, with pleasing wonder, and a holy rapture. The church invites the Daughters of Jerusalem to take this prospect : "Go forth, and behold King Solomon, with the crown wherewith his mother crowned him, in the day of his espousals, and in the day of gladness of his heart." Grace exults with joy at the sight of Christ as crowned with glory, who was crowned with thorns for our sakes. It is fit that He who was reduced to the lowest state of humiliation, to promote the glory of God, in the salvation of the objects of His love, should be raised to that state of dignity He now enjoys at His right hand. No prospect can be more pleasing than this, to those who love our dear Lord Jesus. And if views by faith of the glory of Christ, afford us so much delight, oh ! what pleasure must possess our grateful souls, when we shall enjoy the heavenly vision of the glory of our best friend ?

5. The church sometimes was without the company of her Beloved: He withdrew from her, and though she sought Him diligently, she could not find Him.This not unfrequently is the sorrowful case with the saints. Such as are the children of light, sometimes walk in darkness, and are without the light of comfort and joy for a season. When clear and bright days are enjoyed, and the rays of the Sun of righteousness shine upon the Christian, especially at first conversion, he expects not, it may be, dark and cloudy seasons ; much less nights of melancholy desertion and darkness -but unto his great sorrow, he meets with them, and he may be tempted to fear, that all his comfort was illusion, and that that light wherein he formerly rejoiced, was fancied only. Which apprehension, so far as it is suffered to prevail, must be attended with distress and grief. " Weeping endureth for a night, but joy shall come in the morning;" for which let the Christian wait and hope. His business is to wait on the Lord, and be of good courage, and to continue in waiting for Him, yea, to wait patiently for His gracious return unto his sorrowing soul. " Light is sown for the righteous, and gladness for the upright in heart." And though that precious seed may lie under the clods a considerable season, let not the saints faint, and grow weary of waiting for its springing forth, it will certainly shoot forth, and they shall again, in the appointed season, enjoy what their souls are mourning for the want of. "The vision may be for an appointed time;" but it will speak, it will not lie; and though it tarry, (and, as they may think, though it tarry long,) let them wait for it. Present want of the light of God’s countenance, is no evidence, that the soul hath not formerly enjoyed that heavenly favor. Past experience of divine goodness, is a precious ground of hope of the re-enjoyment of that glorious privilege.

(1.) Christ may stand at a distance for the trial of faith; and to teach His people to live a life of dependence on His care of them, and love to them, and of His faithfulness to all His promises and engagements, when they enjoy not His sensible comforting presence with them. It is the duty of those who "fear the Lord, and obey the voice of His servant, when they walk in darkness, and have no light, then to trust in the name of the Lord, and stay upon their God." Such who dare affirm, that this is carnal security, are very unskillful in the word of righteousness: And are no better than bold intruders into the sacred office of the ministry. One considerable branch of the minister’s work is to "comfort the mourners in Zion;" and if there are any such, they must be the persons whose consolation is now proposed.

(2.) Sometimes Christians are guilty of acting a part, which is offensive to their dear Saviour, and therefore, He withdraws from them. Darkness spreads itself over them, thick clouds interpose between Him and their souls, and they see not His smiling face. This was the case with the church, when she was inclined into carnal ease, rather than to rise and give her Beloved entrance. He quickened her desires after the enjoyment of His company, by an effectual touch upon her heart; but He withdrew, departed and, left her to bewail her folly, in her sinful neglect. Upon this her bowels were troubled, she arose and sought Him; but she found Him not. It is just with Him to hide Himself from us, if we axe indifferent about the enjoyments of His delightful presence ; and give us occasion to confess our ingratitude to Him, by the loss we sustain in consequence of it. His love in itself passes under no vicissitude, it is always the same; that is our security ; but the manifestation of it to our souls, from which our peace, comfort, and joy spring, may be interrupted, through our negligence., sloth, and sin. A sense of it, when it is so, may well break our hearts ; for there is no ingratitude in the world like it.

(3.) If this is the case with us, let us not content ourselves, without His presence; but, as the church did, continue in seeking after Him, although we find Him not for a season. Our ungrateful carriage towards Him, we may justly expect him to resent, and it is our duty to acknowledge our iniquity, wherein we have transgressed against the Lord: Nor should we think it any unkindness, that He shows Himself displeased with our evil conduct, by absenting Himself for a while. Let us hope for the returning visits of His love to our souls, for He will not always chide, nor keep His anger for ever.

(4.) If we have had a gracious experience of renewed discoveries of His love, after we caused Him by our evil behavior to depart, surely we must be convinced that it will be our wisdom to conduct ourselves, with more caution for time to come, lest we should be again deprived of what we ought to value more, far more, than life itself, viz. Communion with Him, wherein our peace, our joy, and all our delight, as Christians, consist.

I would now consider our communion with God, in the course of that holy obedience which He requires us to yield unto Him, while we are in this mortal state. And I begin,- First, with duties ’of a religious nature which are various.

1. Meditation. This is a duty that may be practiced with singular advantage to our souls. If our minds are much exercised, in contemplation on divine subjects, we shall thereby become spiritual and heavenly in our desires and affections. Nothing is more conducive to our improvement in knowledge, and growth in grace, than a diligent attention to this duty. But, alas ! through one cause or another, how few of the fleeting hours of our lives are filled up with this exercise ! Our minds are sluggish, our avocations are many, and carnal pleasures, or a vain and trifling conversation with the men of the world, or it may be with luke-warm professors, waste so many of our precious moments, that we have but little time to spare from business and pleasure, for this heavenly work. Retirement is not the choice of many, Which certainly is the best for this exercise. As to the subjects of a holy meditation, they are noble, grand, sublime, deep, and manifold. They are things where into, the angels desire to look ; and whereon we shall contemplate for ever, if we arrive to heaven at death. Is not that enough to invite our thoughts, and fix our attention on those important things.

If it is not an engaging motive with us, in some measure, to employ our thoughts in this way now, what reason have we to think, that those glorious subject will entertain our minds hereafter ? Without it, we cannot have any evidence that the employment of heaven will be the matter of our choice and delight. If we take no pleasure in thoughts of the grace, wisdom, holiness, and justice of God, as displayed in the accomplishment of our redemption by Jesus Christ, we are deceived in imagining, that we are the fit subjects of that bliss, and that glory, which is possessed by " the spirits of just men made perfect." For that, very much consists in an uninterrupted prospect of, and delightful contemplation on those momentous truths. If now we have no desire to exercise ourselves in holy meditation on the glories of the person of Christ, and concerning His grace, compassion, and benefits, why should we fancy ourselves at all qualified for, or disposed unto, that service in another state ? Real grace is conversant about the same objects, as glory is; (a delightful thought this) though it is not able now to discern them, in their full brightness, which it will be when sublimated into glory; and, therefore if we are wholly indisposed to this heavenly exercise now, let us not once think that it will be our choice, when with us time shall be no more.

2. Prayer is another branch of our duty, wherein we ought to aim at, and desire communion with God. 0 amazing goodness ! A throne of grace is erected, and a mercy-seat for us to approach unto, and present our supplications before. Nor are we without solid ground to hope for an audience, and a gracious answer to our humble and spiritual requests, let us ask what we will that is conducive to our good, and the glory of our heavenly Father for us to enjoy. And, therefore, the Christian under the influence of the spirit of grace and supplications, uses freedom, liberty, and confidence, in presenting unto God, through Christ, his petitions, for mercy and grace to help in every time of need. And sometimes, the saints are favoured with great nearness unto God, even under the deepest sense of their guilt, vileness, and misery, in themselves; and are enabled to plead the blood and righteousness of Christ before the divine throne, as the ground of their hope of pardon, peace, and acceptation with God; and He causes His face to shine upon them, in this exercise of prayer,

3. It is our duty to read the Word of God, and we ought to have in view communion with Him therein. The Holy Scripture is a standing revelation from heaven ; and it is to be considered, as the voice of Christ speaking to us, no less than if He was actually present, and we heard His precious mouth express the heavenly truths therein contained. In that sacred book, what lofty sentiments are delivered! Doctrines are handed down to us thereby, that far surpass, in sublimity, depth, sweetness and glory, any discoveries, our shallow reason could ever have made. And how many sweet, gracious, and soul-reviving promises are therein expressed, which are adapted to all our circumstances, of what nature soever they be! Those promises are confirmed with Gods oath, that we might have strong consolation, arising from a view of our eternal security, which rests on the immutability of God’s counsel concerning our salvation. Will not the importance of the principles revelation contains, invite to the study of it ? Will not the gracious promises of it, which are expressions of the love of God to us, and of His, unalterable designs about us, engage our attention ? Will not the representation of the glory of Christ, in this glass of the Word, attract our eye, and entertain our minds? If not, our hearts are carnal, and we walk ,as men.

4. Attendance on the preaching of the gospel, is a branch of our duty, wherein, we ought to propose the enjoyment ,of communion with God. It is to be feared that many hearers have too little regard unto this, although no usefulness, or spiritual advantage arises from hearing the gospel preached, without our souls attend unto it not as the word of man; but as it is indeed, the word of God. Curiosity and taste are the main things to be gratified with multitudes, in their hearing, and such cannot reasonably hope for the enjoyment of communion with God,-it is not their aim and desire; they are content without it, when they are charmed with the preachers’ accuracy, reasoning, pathos, or address. The Lord only knows how many trifling hearers are found at this day, among the number of those who have so much of the form of religion, as rather to attend divine service, than spend the Lord’s-day wholly in sloth or pleasure. The gospel is a joyful sound-glad tidings of great joy. For it informs us of Gods love to sinful men, of the mission and coming of Christ into the world to save them. And it gives us assurance that guilt is expiated, that divine anger is appeased, that a glorious robe is provided to, clothe our naked souls, that riches immense are laid up for us, who were sunk into the greatest depths of poverty, that a kingdom is appointed to us, who were beggars sitting on a dunghill. To favour, relish and embrace these things by faith, is to enjoy communion with God in them.

5. The celebration of the institutions of Christ, is a duty wherein we may hope to enjoy fellowship with God. They were graciously appointed in order to the edification of believers. There is this great difference between the positive rites of the Old Testament, and those of the New Testament: carnal, unregenerate persons were admitted unto the former, but they have no right to the latter. Faith was not required of any, in order unto circumcision, offering of sacrifices, or to any other acts of external worship, under that dispensation. Believers, and unbelievers, among the Jews, were admitted to all those ordinances. But it is not so with respect to the rites of the New Testament, baptism-and the Lord’s-supper. Faith, and a discernment of the Lord’s body, are required of such as are admitted unto them. In those sacred institutions, Christ is represented to our faith, as suffering, dead, buried, and risen again for our justification. And, therefore, they are wisely and graciously appointed for the confirmation of our faith, the increase of our hope, love, and of every other grace. This is the great end we ought to have in view, in the celebration of them; and Christ hath given us ground to expect His presence and blessing in both. When He instituted baptism, He promised His presence, so long as that ordinance shall be administered: " Lo, I ant with you always, even to the end of the world. And as in His supper, He requires that we should do it in remembrance of Him ; we have comfortable reason to hope that He will come into our souls, and sup with us, and that we shall sup with Him.

Some persons strip these institutions of all their importance, though they administer and celebrate them. They cannot, therefore, propose to enjoy communion with God, and a dear Redeemer in them. Those who deny that Christ was a proper sacrifice for sin, that real atonement is made by His death, and that His descending into the lower parts of the earth, or making His grave with the wicked, and with the rich in His death, was required of Him by divine justice, as a necessary part of his humiliation for our crimes; and that his resurrection hath a causal and effectual influence into our justification; for what reasons they continue the use of the institutions of baptism and the supper, themselves best know. This is certain, if these principles are false, those institutions can have no relation unto any of them; and if they have not, it will be very difficult to show wherein their weight and significance consist, or what important ends respecting the advantage of our souls, can possibly accrue to us from the administration and celebration of them. Such who give up Christian doctrines, may without prejudice, also give up Christian institutions.

We are under obligation to design and aim at our spiritual improvement in these appointments. And we have great encouragement to hope for the presence of our heavenly Father, and of our blessed Saviour, in these ordinances, which are significative of such glorious and important things, wherein our peace, consolation, joy, and eternal welfare are so deeply interested.

Communion with God and the Lord Jesus Christ, in those institutions, consists in holy adoring thoughts of the love of each. In views by faith of Christ, as suffering, dying, and descending into the grave, and rising again from the dead, in order to our remission, reconciliation with God, our justification in His sight, and a complete and everlasting conquest over all our formidable enemies. When grace is acted on these noble and transporting subjects, love to God and Christ is happily promoted, and an indignation against sin is cherished in the soul. Says the Christian, " 0 thou base, vile, most hateful thing, sin, which was the procuring cause of such dolorous sufferings, as my dear Lord Jesus endured in the garden, on the, cross, &c. What stabs did my pride, my covetousness, my envy, my sensuality, and others of my sins, give my blessed Lord! And unto what grief was He put, in order to appease the justice of God for them! May I eternally hate them all, and let their ruin hasten." This is the language of grace in the hearts of the saints.

Secondly. Communion with God and Jesus Christ, may be enjoyed in the practice of the duties of the second table. Mark xii. 31. If our minds were spiritual, holy and heavenly, we should know how to discharge our duty towards all mankind, in such a manner as would much glorify our heavenly Father, and greatly honour our dear Redeemer.

1. In declining all words, and all actions, which tend to prejudice our neighbor. We are required to love our neighbor as ourselves. And love is the fulfilling of the law : it works no ill. Love is always friendly, kind and benevolent. It never acts a part injurious to its objects. Motives to an universal love of men are many, viz., the command of God; His bounty and liberality towards all, in the dispensations of His providence, the unjust as well as the just, the evil as well as the good; wherein we ought to imitate Him, and approve ourselves to be His children; the behavior of our great Master, whose steps we ought to follow, will teach us meekness, gentleness and benevolence towards all, even towards our very enemies. If we take Him for our pattern, we shall not render evil for evil, but reward evil with good.

We shall be inoffensive, harmless, and the sons of God without rebuke; if we imitate Jesus Christ, who was holy, harmless, and without guile. And if our minds are influenced by these considerations, and others of the like nature, to decline everything that is prejudicial to our neighbor, and to act the kind, the sympathetic, the benevolent part towards all; our obedience is spiritual, holy, acceptable and pleasing unto God, through Christ, and therein we enjoy communion both with the Father and the Son. Nothing short of which is real holiness ; a very necessary truth, and to be more considered than by most it is.

2. A spiritually-minded person is not without communion with God, in the duties of his calling. The despised mechanic and artificer, who labors with his hands, working the thing which is good, that he may have to give to him that needeth, is often far more happy than those who treat him with contempt. His mind is exercised upon noble and most excellent subjects, and he derives from them pure, holy and lasting joy; while the great and rich are squandering away their time in visits, in a vain pernicious conversation, and hurtful pleasures. As the world now is, a lower station of life is more eligible than advanced circumstances the temptations attending greatness, unto pride, vanity, luxury, and a regardlessness of the power of religion, where the form of it is, are so numerous, from the growing corruption of our dreadful times. How many have fell down, wounded sorely, if not mortally, by the force of those temptations! Happy are the few who escape without injury, by possessing an abundance, A person who attends to the duties of his calling, as a part of the service of Christ, which all who profess to be His followers ought to do, not only honors his God, but reaps great profit to himself.

3. If we are careful to fill up our several relations and stations in life in a spiritual manner, we shall not be without communion with God, in those duties, thereunto belonging in the conjugal relation, the paternal, &c. Grace will teach us to practice the duties of every relation in such a way as will redound to the glory of God, and our good. Were we more holy, how pleasant and profitable would the discharge of the duties of our respective stations in life be ! Nothing unjust, severe and cruel would be required by masters ; servants would not be unfaithful, unruly, and disobedient to the reasonable commands of their employers. If we were under the powerful influence of Christian principles, love, meekness, humility, sympathy, benevolence, kindness, and every thing that is commendable and praiseworthy, would adorn our profession; and our minds would be raised up unto God in our duties; peace, joy and delight would possess our breasts, and we should esteem the divine precepts concerning all things to be right. But alas! how defective are we in every duty ! How little of that spirituality is found in our obedience, which our profession calls for! And therefore we bring but little glory to our heavenly Father, do small honor to our blessed Redeemer, who lived a life of sorrows for us, suffered an accursed death for our sakes, and now He lives to make intercession for us. What need have we of His atoning blood to cleanse us from sinful mixtures, which are found in all the acts of our obedience ! And how necessary are the quickening and sanctifying operations of the Holy Spirit upon our hearts, to enable us to live and act in a holy, spiritual, and heavenly manner! And since pleasure attends all duties so far as we are spiritual in the discharge of them ; then what delight will possess our souls, when we shall serve our God day and night, without fainting, weariness, or the least tincture of evil in any of our acts! And when our communion with the Father, Son and Spirit shall be most near, uninterrupted, and without end ! To whom be everlasting honors ascribed. Amen.