ifestations of his displeasure for sin. They know the affectionate meltings of their souls into love and praise to be communion with God; but that in the shame, grief, and sorrow produced in them by the manifestations of God's displeasure that even in these things there may be communion with God, they understand not. But let me tell thee, that even such things as these are the choice fruits of the spirit of adoption, and that in them thy soul hath as real and beneficial communion with God, as in the greatest transports of spiritual joy. O it is blessed to be before the Lord as Ezra was, after conviction of carelessness, and spiritual defilements; saying with him, "O my God, I am ashamed and blush to lift up my face to thee, my God." Ezra 9: 6. Shame and blushing are as excellent signs of communion with God as the sweetest smiles.

(6.) There are special contemplations of the omniscience of God, producing sincerity, comfort in appeals, and recourse to it in doubts of our own uprightness; and this also is an excellent method of communion with God. First, when the omniscience of God strongly obliges the soul to sincerity and uprightness, as it did David: If I say, Surely the darkness shall cover me; even the night shall be light about me; yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee," Psa. 139: 11, 12, compared with Psa. 18: 23, "I was also upright before him." The consideration that he was always before the eye of God was his preservative from iniquity, yea, from his own iniquity. Second, when it produces comforts in appeals to it, as it did to Hezekiah : “I beseech thee, O Lord, remember now how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight." 2 Kings, 20:3. So Job also appeals to this attribute: "Thou knowest that I am not wicked." Job 10: 7. So did Jeremiah: "But thou, O Lord, knowest me; thou hast seen me, and tried

my heart toward thee." Jer. 12:3. Third, when we have recourse to it under doubts and fears as to our own uprightness. Thus did David: "Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me." Psa. 139: 23, 24. In all these attributes of God, Christians have real and sweet communion with him.

2. The next method of communion with God is in the exercise of our graces in the duties of religion, such as prayer, hearing, and the sacraments; in all which the Spirit of the Lord influences the graces of his people, and they return the fruits thereof in some measure to him. As God hath planted various graces in regenerate souls, so he hath appointed various duties to exercise and draw forth those graces; and when they do so, then have his people sweet communion with him. And,

(1.) To begin with the first grace that shows itself in the soul of a Christian, to wit, repentance, or sorrow for sin. In the exercise of this grace of repentance, the soul pours out itself before the Lord with much bitterness and brokenness of heart, and spreads forth its sorrows, which are as so much seed sown; and in return thereto the Lord usually sends an answer of peace. "I said, I will confess my transgression unto the Lord; and thou forgavest the iniquity of my sin." Psa. 32: 5. Here is a voice of sorrow sent up, and a voice of peace coming down, which is real communion between God and man in the exercise of repentance.

(2.) As there are seasons in duty wherein the saints exercise their repentance, and the Lord returns peace; so likewise the Lord helps them in their duties to act faith, in return whereunto they find from the Lord inward support, rest, and refreshment. "I had fainted, unless I had believed." Psa. 27: 13. And ofttimes an assurance is given them of the mercies they have acted their faith about. 1 John, 5: 14.

(3.) The Lord many times draws forth eminent degrees of our love to him in the course of our duties; the heart is filled with love to Christ. The strength of the soul is drawn forth to Christ in love, and this the Lord repays in kind, love for love: "He that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. My Father will love him, and we will come unto him, and make our abode with him." John 14:21, 23. Here is sweet communion with God in the exercise of love. O what enjoyment do Christians thus gain in their duties and exercise of graces!

(4.) To mention no more, in the duties of passive obedience Christians are enabled to exercise their patience, meekness, and long-suffering for Christ; in return to which the Lord gives them the special consolations of his Spirit, double returns of joy: "The Spirit of glory and of God resteth upon them." 1 Pet. 4:14. The Lord strengthens them with fortitude, and with all might in the inner man, unto all long-suffering; and the reward of that long-suffering is joyfulness. Col. 1: 11.

3. Besides communion with God in the contemplation of his attributes, and graces exercised in the course of duties, there is another method of communion with God in the way of his providences; for therein also his people walk with him. To give a view of this, let us consider providence in a fourfold aspect towards the people of God.

(1.) There are afflictive providences and rebukes wherewith the Lord chastens his children; this is the discipline of his house in answer whereunto, gracious souls return meek and childlike submission, a fruit of the Spirit of adoption; they are brought to accept the punishment of their iniquities. And herein lies communion with God under the rod. This answer to the rod may not be made at once, for there is much stubbornness unmortified in the best hearts, Heb. 12:7, but this is the fruit it shall yield; and when it doth, there

is real communion between God and the afflicted soul. Let not Christians mistake themselves: if when God is smiting, they are humbled, search their hearts, and bless God for the discoveries of sin made by their afflictions; if they admire his wisdom in timing, moderating, and choosing the rod; if they kiss it with childlike submission, and say, It is good for me that I have been afflicted, they have real communion with God, though it may be for a time without joy.

(2.) There are times when providence straitens the people of God, when their waters of comfort ebb and run very low, and their wants pinch; the soul then exercises in return filial dependence upon fatherly care, saying with David, "The Lord is my shepherd; I shall not want,” Psa. 23:1 it belongs to him to provide, and to me to depend; I will trust my Father's care and love. Here now is sweet communion with God under pinching wants. The wants of the body enrich the soul; outward straits are the occasion of inward enlargements. See, from hence, how good it is to have an interest in God as a Father, whatever changes of providences may come upon you.

(3.) There are seasons wherein the Lord exposes his people to imminent dangers, when to the eye of sense there is no way of escape. When this produces trust in God, and resignation to the pleasure of his will, there is communion with God in times of distress and difficulty. Thus David, Psa. 56:3:"What time I am afraid, I will trust in thee :" Father, I see a storm rising, thy poor child comes under his Father's roof for shelter; for whither should a distressed child go but to his Father?

(4.) And then, as to the events of doubtful providences, when the soul resigns and leaves itself to the wise disposal of the will of God, as David in 2 Sam. 15: 26: Here am I; let him do to me as seemeth good in his sight:" this is real and sweet communion with God in his providences. So much for the nature of communion with God.

II. I shall show the REALITY of communion with God, and prove it to be no fancy. I confess it grieves me to be put upon the proof of this, but the atheism and profaneness of the age we live in seem to make it necessary; for many men will allow nothing for certain but what falls under the cognizance of sense. O that they had their spiritual senses exercised; then they would sensibly discern the reality of these things. But to put the matter out of question, I shall show the truth and reality of the saints' communion with God in divers ways.

EVIDENCE 1. From the saints' union with Christ. If there be a union between Christ and believers, then of necessity there must be communion between them also. Now the whole word of God which you profess to be the rule of your faith, plainly asserts this union between Christ and believers; an union like that between the branches and the root, John 15: 4, 5, or that between the head and the members, Eph. 4: 16. Now, if Christ be to believers as the root to the branches, and as the head to the members, then of necessity there must be a communion between them; for if there were not a communion, there could be no communications; and if no communications, no life. It is by the communication of vital sap from the root and from the head, that the branches and members subsist and live.

EVIDENCE 2. There is a cohabitation of Christ with believers; he dwells with them, yea, he dwells in them: "I will dwell in them, and walk in them." 2 Cor. 6:16. The soul of a believer is the temple of Christ; yea, his living temple. 1 Pet. 2:5. And if Christ dwell in them and walk in them, then certainly there must be communion between him and them; if they live together, they must converse together. A man indeed may dwell in his house, and yet cannot be said to have communion with it; but the saints are a living house, they are the living temples of Christ; and he cannot dwell in such temples capable of