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to God, 2 Cor. iii. 15, 16, etc. But now in Christ we have 'boldness and access with confidence to God, Eph. iii. 12. This boldness and access with confidence the saints of old were not acquainted with. By Jesus Christ alone, then, on all considerations as to being and full manifestation, is this distance taken away. He hath consecrated for us a new and living way (the old being quite shut up), "through the vail, that is to say, his flesh," Heb. x. 20; and "through him we have access by one Spirit unto the Father," Eph. ii. 18. "Ye who sometimes were far off, are made nigh by the blood of Christ, for he is our peace," etc., verses 13, 14. Of this foundation of all our communion with God, more afterward, and at large. Upon this new bottom and foundation, by this new and living way, are sinners admitted unto communion with God, and have fellowship with him. And truly, for sinners to have fellowship with God, the infinitely holy God, is an astonishing dispensation. To speak a little of it in general:Communion relates to things and persons. A joint participation in any thing whatever, good or evil,3 duty or enjoyment, nature or actions, gives this denomination to them so partaking of it. A common interest in the same nature gives all men a fellowship or communion therein. Of the elect it is said, Tà tardía xenosvúvnne capnòs nai aiparos, Heb. ii. 14, "Those children partook of" (or had fellowship in, with the rest of the world) "flesh and blood,”— the same common nature with the rest of mankind; and, therefore, Christ also came into the same fellowship: Καὶ αὐτὸς παραπλησίως MeTéoxe Tãv auTãv. There is also a communion as to state and condition, whether it be good or evil; and this, either in things internal and spiritual,——such as is the communion of saints among themselves; or in respect of outward things. So was it with Christ and the two thieves, as to one condition, and to one of them in respect of another. They were ir airỹ xpíμarı,—under the same sentence to the cross, Luke xxiii. 40, “ejusdem doloris socii." They had communion as to that evil condition whereunto they were adjudged; and one of them requested (which he also obtained) a participation in that blessed condition whereupon our Saviour was immediately to enter. There is also a communion or fellowship in actions, whether good or evil. In good, is that communion and fellowship in the gospel, or in the performance and celebration of that worship of God which in the gospel is instituted; which the saints do enjoy, Phil. i. 5; which, as to the general kind of it, David so rejoices in, Ps. xlii. 4. In evil, was

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Παῤῥησίαν καὶ τὴν προσαγωγὴν ἐν πεποιθήσει.

1 1 John iii. 1. Φίλων μὲν ὄντων, οὐδὲν δεῖ δικαιοσύνης· δίκαιοι δὲ ὄντες προσδέονται φιλίας. -Arist. Eth., lib. viii. cap. 1.

* "Quemadmodum enim nobis arrhabonem Spiritus reliquit, ita et a nobis arrhabonem carnis accepit, et vexit in cœlum, pignus totius summæ illuc quandoque redigendæ."-Tertul. De Resur., c. li.

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that wherein Simeon and Levi were brethren, Gen. xlix. 5. They had communion in that cruel act of revenge and murder. Our communion with God is not comprised in any one of these kinds; of some of them it is exclusive. It cannot be natural; it must be voluntary and by consent. It cannot be of state and conditions; but in actions. It cannot be in the same actions upon a third party; but in a return from one to another. The infinite disparity that is between God and man, made the great philosopher conclude that there could be no friendship between them. Some distance in the persons holding friendship he could allow, nor could exactly determine the bounds and extent thereof; but that between God and man, in his apprehension, left no place for it. Another says, indeed, that there is "communitas homini cum Deo," a certain fellowship between God and man; but the general intercourse of providence is all he apprehended. Some arose to higher expressions; but they understood nothing whereof they spake. This knowledge is hid in Christ; as will afterward be made to appear. It is too wonderful for nature, as sinful and corrupted. Terror and apprehensions of death at the presence of God is all that it guides unto. But we have, as was said, a new foundation, and a new discovery of this privilege.

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Now, communion is the mutual communication of such good things as wherein the persons holding that communion are delighted, bottomed upon some union between them. So it was with Jonathan and David; their souls clave to one another (1 Sam. xx. 17) in love." There was the union of love between them; and then they really communicated all issues of love mutually. In spiritual things this is more eminent: those who enjoy this communion have the most excellent union for the foundation of it; and the issues of that union, which they mutually communicate, are the most precious and eminent.

Of the union which is the foundation of all that communion we have with God I have spoken largely elsewhere, and have nothing farther to add thereunto.

Our communion, then, with God consisteth in his communication of himself unto us, with our returnal unto him of that which he requireth and accepteth, flowing from that union' which in Jesus Christ 1 ̓Ακριβὴς μὲν οὖν ἐν τοιούτοις οὐκ ἔστιν ὁρισμός, ἕως τίνος οἱ φίλον πολλῶν γὰρ ἀφαιρουμέ νων, ἔτι μένει, πολὺ δὲ χωρισθέντος, οἷον τοῦ Θεοῦ οὐκ ἔτι.—Aristot. Eth., lib. viii. c. 7; Cicer. de Nat. Deor., lib. i. 2 Πάντα τὰ τῶν φίλων κοινά.

3 Καὶ ἡ παροιμία, κοινὰ τὰ φίλων, ὀρθῶς, ἐν κοινωνίᾳ γὰρ ἡ φιλία.—Arist. Eth., viii. "Nostra quippe et ipsius conjunctio, nec miscet personas, nec unit substantias, sed affectus consociat, et confœderat voluntates."-Cyp. de Coen. Domini. [No treatise of Cyprian bears such a title. There is a treatise, "De Cœnâ Domini," ascribed to Cyprian, but on grounds so questionable and insufficient that it is sometimes not included among his supposititious works. A statement referring to the union between Christ and his people, as illustrated by the sacramental elements, occurs in his letter to Cæcilius, "De Sacramento Dominici Calicis ;" but the words of the above quotation are not contained in it.]

we have with him. And it is twofold:-1. Perfect and complete, in the full fruition of his glory and total giving up of ourselves to him, resting in him as our utmost end; which we shall enjoy when we see him as he is;-and, 2. Initial and incomplete, in the firstfruits and dawnings of that perfection which we have here in grace; which only I shall handle.

It is, then, I say, of that mutual communication' in giving and receiving, after a most holy and spiritual manner, which is between God and the saints while they walk together in a covenant of peace, ratified in the blood of Jesus, whereof we are to treat. And this we shall do, if God permit; in the meantime praying the God and Father of our Lord and Saviour Jesus Christ, who hath, of the riches of his grace, recovered us from a state of enmity into a condition of communion and fellowship with himself, that both he that writes, and they that read the words of his mercy, may have such a taste of his sweetness and excellencies therein, as to be stirred up to a farther longing after the fulness of his salvation, and the eternal fruition of him in glory.

CHAPTER II.

That the saints have this communion distinctly with the Father, Son, and Spirit1 John v. 7 opened to this purpose; also, 1 Cor. xii. 4-6, Eph. ii. 18-Father and Son mentioned jointly in this communion; the Father solely, the Son also, and the Holy Ghost singly—The saints' respective regard in all worship to each person manifested-Faith in the Father, John v. 9, 10; and love towards him, 1 John ii. 15, Mal. i. 6—So in prayer and praise-It is so likewise with the Son, John xiv. 1—Of our communion with the Holy Ghost— The truth farther confirmed.

THAT the saints have communion with God, and what communion in general is, was declared in the first chapter. The manner how this communion is carried on, and the matter wherein it doth consist, comes next under consideration. For the first, in respect of the distinct persons of the Godhead with whom they have this fellowship, it is either distinct and peculiar, or else obtained and exercised jointly and in common. That the saints have distinct communion with the Father, and the Son, and the Holy Spirit (that is, distinctly with the Father, and distinctly with the Son, and distinctly with the Holy Spirit), and in what the peculiar appropriation of this distinct com

« Magna etiam illa communitas est, quæ conficitur ex beneficiis ultro citro, datis acceptis."—Cic. Off., lib. i. c. 17.

murion unto the several persons doth consist, must, in the first place, be made manifest.1

1 John v. 7, the apostle tells us, "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost." In heaven they are, and bear witness to us. And what is it that they bear witness unto? Unto the sonship of Christ, and the salvation of believers in his blood. Of the carrying on of that, both by blood and water, justification and sanctification, is he there treating. Now, how do they bear witness hereunto? even as three, as three distinct witnesses. When God witnesseth concerning our salvation, surely it is incumbent on us to receive his testimony. And as he beareth witness, so are we to receive it. Now this is done distinctly. The Father beareth witness, the Son beareth witness, and the Holy Spirit beareth witness; for they are three distinct witnesses. So, then, are we to receive their several testimonies: and in doing so we have communion with them severally; for in this giving and receiving of testimony consists no small part of our fellowship with God. Wherein their distinct witnessing consists will be afterward declared.

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1 Cor. xii. 4-6, the apostle, speaking of the distribution of gifts and graces unto the saints, ascribes them distinctly, in respect of the fountain of their communication, unto the distinct persons. "There are diversities of gifts, but the same SPIRIT, "that one and the selfsame Spirit;" that is, the Holy Ghost, verse 11. "And there are differences of administrations, but the same Lord," the same Lord Jesus, verse 5. "And there are diversities of operations, but it is the same God," etc., even the Father, Eph. iv. 6. So graces and gifts are bestowed, and so are they received.

And not only in the emanation of grace from God, and the illapses of the Spirit on us, but also in all our approaches unto God, is the same distinction observed.3 For through Christ we have access by one Spirit unto the Father," Eph. ii. 18. Our access unto God (wherein we have communion with him) is dià Xprorou," through διὰ Χριστοῦ, Christ," Пvεúμarı, "in the Spirit," and pòs ròv Пarépa, "unto the Father;"—the persons being here considered as engaged distinctly unto the accomplishment of the counsel of the will of God revealed in the gospel.

Sometimes, indeed, there is express mention made only of the

1 "Ecce dico alium esse patrem, et alium filium, non divisione alium, sed distinctione."-Tertul. adv. Prax.

Οὐ φθάνω τὸ ἓν νοῆσαι, καὶ τοῖς τρισὶ περιλάμπομαι, οὐ φθάνω τὰ τρία διελεῖν, καὶ εἰς τὸ ἓν åva Qigoμas. Greg. Naz.

2 Χαρίσματα, διακονίας, ἐνεργήματα.

3 Πᾶσαν μὲν γὰρ δέησιν καὶ προσευχὴν καὶ ἔντευξιν, καὶ εὐχαριστίαν ἀναπεμπτέον τῶ ἐπὶ πᾶσι Θεῷ, διὰ τοῦ ἐπὶ πάντων ἀγγέλων ἀρχιερέως ἐμψύχου λόγου καὶ Θεοῦ. Orig. cont. Cels., lib. v. [c. 4.]

Father and the Son, 1 John i. 3, "Our fellowship is with the Father, and with his Son Jesus Christ.' The particle "and" is both distinguishing and uniting. Also John xiv. 23, "If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." It is in this communion wherein Father and Son do make their abode with the soul.

Sometimes the Son only is spoken of, as to this purpose. 1 Cor. i. 9, "God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord." And, Rev. iii. 20, “If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me;"—of which place afterward.

Sometimes the Spirit alone is mentioned. 2 Cor. xiii. 14, "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all." This distinct communion, then, of the saints with the Father, Son, and Spirit, is very plain in the Scripture; but yet it may admit of farther demonstration Only this caution I must lay in beforehand:-whatever is affirmed in the pursuit of this truth, it is done with relation to the explanation ensuing, in the beginning of the next chapter.

The way and means, then, on the part of the saints, whereby in Christ they enjoy communion with God, are all the spiritual and holy actings1 and outgoings of their souls in those graces, and by those ways, wherein both the moral and instituted worship of God doth consist. Faith, love, trust, joy, etc., are the natural or moral worship of God, whereby those in whom they are have communion with him. Now, these are either immediately acted on God, and not tied to any ways or means outwardly manifesting themselves; or else they are farther drawn forth, in solemn prayer and praises, according unto that way which he hath appointed. That the Scripture doth distinctly assign all these unto the Father, Son, and Spirit,-manifesting that the saints do, in all of them, both as they are purely and nakedly moral, and as farther clothed with instituted worship, respect each person respectively,—is that which, to give light to the assertion in hand, I shall farther declare by particular instances:

1. For the FATHER. Faith, love, obedience, etc., are peculiarly and distinctly yielded by the saints unto him; and he is peculiarly manifested in those ways as acting peculiarly towards them: which should draw them forth and stir them up thereunto. He gives testimony unto, and beareth witness of, his Son, 1 John v. 9, "This is the witness of God which he hath testified of his Son." In his bearing witness he is an object of belief. When he gives testimony (which he doth as the Father, because he doth it of the Son) he is to be received in it by faith. And this is affirmed, verse 10, "He that 1 Hic tibi præcipuè sit purâ mente colendus.

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