Communion Between Christ and Believers on Earth
“I WILL COME IN TO HIM, AND WILL SUP WITH HIM, AND HE WITH ME.” Rev. 3: 20.
We have heard the first argument of Christ to persuade the hearts of sinners to open to him, that he will come in to them, and that not empty-handed; he will also sup with them. And, to make the encouragement complete and full, he here adds, “and he with me.” This last clause sets forth that spiritual, soul-refreshing communion which is between Christ and believers, begun in this world, completed and perfected in the world to come. Hence our eleventh doctrine is,
There is a 7nutual, sweet, and intimate communion between Jesus Christ and believers in this world.
Communion with Christ is frequent in the lips of many men, but a hidden mystery to the souls of most men. This atheistical age scoffs at and ridicules it as enthusiasm and fanaticism; but the saints find such a reality and incomparable sweetness in it, that they would not part with it for ten thousand worlds. When the Roman soldiers entered the temple at Jerusalem, and found no image there, as they used to have in their own idolatrous temples, they gave out in a jeer that the Jews worshipped the clouds. Thus ungodly men scoff at the most solemn and sweetest part of internal religion as a mere fancy; but the thing is real, sure, and sensible. If there be truth in any thing, there is truth in this, that there is real intercourse between the visible and invisible world, between Christ and the souls of believers, which we here call communion. “Truly our fellowship is with the Father, and with his Son Jesus Christ.” 1 John,
1:3. It is really and truly so; we impose not upon the world, we tell you no more than we have felt. The life of Enoch is called his walking with God. Gen. 5: 24. 0 sweet and pleasant walk; all pleasures, all joys are in that walk with God. “Blessed is the people that know the joyful sound; they shall walk, 0 Lord, in the light of thy countenance.” Psalm 89: 15. The joyful sound there spoken of was the sound of the trumpet which called the people to the solemn assemblies, where they walked in the light of God’s countenance, the sweet manifestations of his favor; and because the world is so apt to suspect the reality and certainty of this doctrine, the apostle again asserts it: “Our conversation is in heaven.” Phil. 3: 20. We breathe below, but we live above; we walk on earth, but our conversation is in heaven. To understand this doctrine, three things must come under consideration: what communion with Christ is; that there is such a communion between him and believers; and the excellency of this communion.
I. What communion with Christ is, in the general nature of it. To open this, it must be considered that there is a twofold communion: a state of communion, and actual communion. The first is essential to the second; we can have no actual communion with the Father, Son, or Spirit, till we be first brought into a state of communion. This state of communion is in Scripture called olxx fellowship or partnership with Christ: such a fellowship as merchants have in the same ship and cargo, where one has more and another less, but still a joint though unequal interest; one lives in one kingdom, another in some other kingdom, but they are jointly interested in the same goods. This comparison must not be stretched beyond its intention, which is to show nothing but this, that Christ and believers are coheirs in the same inheritance. Hence they are called his fellows or equals: “God, thy God, hath anointed thee with the oil of gladness above thy fellows.” Psalm 45: 7. And again, “If children, then heirs; heirs of God, and joint-heirs with Christ.” Rom. 8: 17. Christ endows his people, gives them a title not only to himself, but to those good things purchased by him, yea, and the very glory he enjoys in heaven. “The glory which thou gavest me, I have given them.” John 17:22.
It is true, there are some thmgs in Christ which are peculiar to himself, and incommunicable to any creature, as his eternity, equality with his Father, etc.: neither have we fellowship in his mediatorial work; we have the fruits and benefits of it, but no partnership with him in the glory and honor of it; that is peculiarly his own: and though it is said in the Scriptures, that believers are “righteous as he is righteous,” 1 John, 3:7, yet the meaning is not that they can justify others as Christ doth; no, they are justified by him, but cannot communicate righteousness to others. But there are other things wherein there is a partnership between Christ and his people: they partake with him in. the spirit of sanctification on earth, and glory in heaven; the same spirit of holiness which dwells in Christ without measure, is communicated by him to the saints in measure: “He hath given us of his Spirit.” 1 John, 4: 13. And as Christ communicates his Spirit to the saints, so he communica.tes the glory of heaven to them: not that they shall be as glorious in heaven as Christ is; no, he will be known among the saints in glory, as the sun is known from the stars.. Thus briefly of the state of communion, which is called in Scripture our “being made nigh,” Eph. 2: 13, and indeed we must be made nigh before we can actually draw nigh. We must be put into a state of fellowship before we can have actual communion with God.
Besides this state of communion, there is also an actiml co77Wiiiniori which the saints have m this world with the Father and the Son in the duties of reUgion. This is our supping with Christ, and he with us: and, for clearness’ sake, I shall consider,
Negatively, icliat it is not; for I find persons are apt greatly to mistake in this matter, taking that for coramumon with God which is not so; and here let it be noted:
Communion loiih God does not consist in the bare performance of religious duties. I do not say that men may have communion with God in this world without duties; it is a delusion of Satan to think so; but I say, that communion with God consists not in the mere performance of duties. Communion and duties of religion are two thmgs, separable one from the other. Men may multiply duties and yet be strangers to communion with God in them; even days of humiliation and fasting may be kept by souls that are estranged from communion with the Lord: “Speak unto all the people of the land, and to the priests, saying. When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me?” Zech. 7:5; that is, Had your souls pure intentions and respect in those duties to my glory? Had you communion with me, or I with you, in those duties? Did you ever feel your souls in those days wounded for sin? Or did you not fast out of custom? God may be in men’s mouths and at the same time far from their hearts. Jer. 12:2. Keligious words may flow out of men’s lips when no religion touches their hearts, the inward powers of their souls; you cannot therefore safely depend upon outward duties, Christ rejects this plea. Matt. 7: 22. Get a better evidence of communion with God than this, or you will certainly come short of your expectation. I know you not, saith Christ; there was never any spiritual acquaintance between your souls and me; I know you not in a way of approbation.
Neither do all stirrings and ivorUngs of the affections in duties prove communion hetiueen Christ and the sold; for it is possible, yea, common, to have the afibctions raised by external motives in the duties of religion: this you see in that example, Ezek. 33: 32: “Lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument; for they hear thy words, hut they do them not.” The sweet modulation of the prophet’s voice was like the skilful touch of a rare musical| instrument, which in a natural way moved and excited’ their afiections. Thus John’s hearers rejoiced in his ministry for a season. This is very apt to lead souls into a mistake as to their condition. They distinguish not between the influences that come upon their affections from without, and those that are inward, divine, and spiritual.
But to show, positively, luhat comriiitnion icith God is, we must consider what things it presupposes in us; and in what the nature of it consists.
There are various things prerequired and p’esujoposed to all actual commmiion with God in duties; and where these things are wanting, men have no communion with him. They may have communion with his people and his ordinances, but not with God and Christ in them.
(1.) Union icith Christ is fundamentally necessary to all communion with him. All communion is founded in union; and where there is no union, there can be no communion. The member receives nothing from the head unless it be united to it; nor the branch from the root. “All are yours; and ye are Christ’s.” 1 Cor. 3: 22, 23. Here is a vast possession, but all founded upon union; union terminates in communion; and the closer the union, the fuller is the communion.
Before our union with Christ we are strangers to God, we live without God in the world, Eph. 2:12: it is in Christ that we are made nigh; it is in the Beloved that we are accepted. While we are in the state of alienation from Christ, we have no more to do with the communications of joy and peace, with the seals and earnests of the Spirit, than an Indian hath with the privileges of London. “If any man open to me, I will come in to him and sup with him, and he with me.”
(2.) Communion with God presupposes the habits of grace implanted in the soul bij regeneration; a sound change of heart. No regeneration, no communion: “If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth.” 1 John, 1:6. The apostle gives the lie to such pretenders. “The Lord is nigh unto all that call upon him, to all that call upon him in truth,” Psa. 145: 18; the latter clause restrains all spiritual commutiion to upright souls: “For a hypocrite shall not come before him.” Job 13: 16,
(3.) Communion with God not only supposes grace implanted, but also implanted grace excited, grace in action. A man may have the habits of faith, love, and delight in him, and yet be without actual communion with God. A believer when he is asleep, and performs no acts of grace, is in a state of communion with God; but if he will have actual communion, his faith, love, and delight must be awakened; they must not lie asleep in the habit. “When thou saidst. Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek.” Psa. 27: 8. It is in order to actual conununion with Christ that the church so earnestly begs fresh influences of the Spirit to excite her graces into action: “Awake, 0 north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits.” Sol. Song 4:16. And though believers are not so to wait for the influences of the Spirit as to neglect the outward means of engaging their hearts to approach unto God, Jer. 30: 21, yet certainly it is the work of God’s Spirit, and without him we can do nothing to any purpose. The seamen may trim the sails, weigh the anchor, and put all into sailing order; but till a gale come from heaven there is little or no motion.
The same Spirit that plants the habits, excites the acts of grace. These three things therefore are prerequisites to all communion with God,
Now let us more directly consider in what this heavenly PRIVILEGE OF COMMUNION WITH God CONSISTS and
generally it will be found to lie in a spiritual correspondence between Christ and the soul. God sends forth influences upon our souls, and we, by the assistance of his Spirit, make returns again unto God., Communion is a mutual action; so in the text, “I will sup with him, and he with me.” We cry to God, and God answers that cry by the incomes of spiritual grace upon the soul: “In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul.” Psa. 138: 3. More particularly, there are many ways wherein men have this spiritual correspondence or communion with God, as in the contemplation of his attributes, in the exercises of our graces in religious duties, and in his various providences. In all these the saints have communion with him.
1. There is a sweet communion between God and his people, in the contemiolation of the divine attributes, and the impressions God makes by them upon our souls while we meditate on them.
(1.) Sometimes the Lord manifests to the souls of his people his immense greatness; the manifestation of which attribute makes an humbling -impression upon the soul, and saints seem as nothing to themselves. Thus when Abraham, that great believer, considered the greatness of the God with whom he had to do, that sight of God seemed to reduce him as it were into dust and ashes: “Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes,” Gen. 18: 27. He looks upon himself as a heap of vileness and unworthiness; so David, “When I consider thy heavens, the work of thy fingers; the moon and the stars, which thou hast ordained; Lord, what is man, that thou art mindful of him?’’ Psa. 8: 3, 4; that is, “VYheii I consider what a great God the Creator of the world is, I am astonished that he should set his heart upon so vile a thing as man. When men compare themselves among themselves, and measure themselves by themselves, their spirits are apt to swell with pride; but would they look up to God, as these holy men did, they would admire his condescension. And this is communion with God in the meditation of his immense greatness.
(2.) The representation of the purity and holiness of God, working shame and deep abasement in the soul for the pollutions and sin that are in it, this is communion with God, and an excellent way of fellowship with him. Thus, when a representation of God in his holmess was made to the prophet, there were the seraphim, covering their faces with their wings and crying one to another, saying, “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory.” The effect this produced, or the return made by the prophet to this manifestation of God m his holiness, was deep abasement of soul for his unsuitableness to meet so holy a God: “Then said I, Woe is me I for I am undone; because I am a man of unclean lips.” Isa. 6: 3-5. This is communion with God in his holiness. Thus Job, who had stiffly defended his own integrity against men, when God enters the lists with him and he saw with what a great and holy God he had to do, cried out. Job 40: 4, 5, “Behold, I am vile; what shall I answer thee? I will lay my hand upon my mouth. Once have I spoken, but I will not answer; yea, twice, but I will proceed no further.” That is, I am silent; Lord, I have done: I could answer men, but I cannot answer thee; thou art holy, but I am vile.
(3.) There are sometimes representations of the goodness and mercy of God made to the souls of his people. When these produce an ingenuous melting of the heart into an humble, thankful admiration, and a corresponding care of pleasing him in the ways of obedience, then have men communion with God in his goodness. The goodness of God runs down to men in a double channel: to their bodies, in external providences; and to their souls, in spiritual mercies. When the goodness of God, either way, draws forth the love and gratitude of the soul to the God of our mercies, then have we real communion with him. Thus Jacob: “And Jacob said, 0 God of my father Abraham, and God of my father Isaac, the Lord which saidst unto me, Heturn unto thy country and to thy kindred, and I will deal well with thee: I am not worthy of the least of all the mercies, and of all the truth which thou hast showed unto thy servant; for with my staff I passed over this Jordan, and now I am become two bands.” Gen. 32: 9, 10. Ah, Lord, I see a multitude of m.ercies round about me, and the least of them is greater than L So “David the king came and sat before the Lord, and said. Who am I, 0 Lord God, and what is my house, that thou hast brought me hitherto? And yet this was a small thing in thine eyes, 0 God; for thou hast also spoken of thy servant’s house for a great while to come, and hast regarded me according to the estate of a man of high degree. What can David speak more to thee?” 1 Chron. 17: 16-18. You see in these instances, what effects the goodness of God, even in inferior, outward mercies, produces in sanctified hearts. But, if you come to spiritual mercies, and ponder the goodness of God to your souls, in pardoning, accepting, and saving such sinful creatures as you have been; this much more affects the heart, and overwhelms it with holy astonishment; as you see in Paul: I “was before a blasphemer, and a persecutor, and injurious; but I obtained mercy, because I did it ignorantly in unbelief: and the grace of our Lord Jesus was exceeding abundant.” 1 Tim. 1: 13, 14. So when pardoning grace appeared to Mary, that notorious sinner, into what a flood of tears, into what transports of love did the sight of mercy cast her soul! She wept and washed her Saviour’s feet with tears of joy and thankfulness. Luke 7: 44. No terrors of the law, no frights of hell melt the heart like the apprehensions of pardoning mercy,
(4.) Sometimes special representations of the veracity and faithfulness of God are made to his people, begetting trust and holy confidence in their souls; then have men communion with God in his faithfulness. Thus, Hebrews 13:5, 6, “I will never leave thee, nor forsake thee.” There is a discovery of the faithfulness of God; and what follows upon this? “So that we may boldly say, the Lord is my helper, and I will not fear what man shall do unto me.” Here is faithfulness in God, producing trust and confidence in the believer; this is that reciprocation, that sweet fellowship and communion between God and a believer with respect to his fidelity. “Behold, God is my salvation; I will trust and not be afraid.” Isa. 12:2. And truly, friend, this is what the Lord justly expects from thee, even trust and confidence in him, thy steady dependence on him, in return for all the manifestations of his faithfulness to thee both in his word and providence.
(5.) There are manifestations of the displeasure of God by the hiding of his face and the frowns of his providence: when these produce repentance and deep humiliation for sin, an unquietness, a restL^ssness of spirit till he restore his favor and manifest his reconciliation to the soul, even here also is a real communion between God and the soul. “Thou didst hide thy face, and I was troubled.” Psa. 30: 7. Nor wdll a gracious soul rest there, but will take pains to sue out a fresh pardon. “Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. Restore unto me the joys of thy salvation.” Psa. 51: 8, 12.
I cannot here omit to point out a great mistake even among God’s o“vlii people: many of them understand not what communion there should be with God under the man-Chriit Knocking. 14 ifestalions 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. 0 it is blessed to be before the Lord as Ezra was, after conviction of carelessness, and spiritual defilements; saying with him, “0 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 om7ZZS6’fe?zce of God, producing sincerity, comfort in appeals, and recourse to it in doubts of our ovn 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, 0 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, 0 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, 0 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 hi 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 oX 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. 0 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, 9?ieek?iess, 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. Tke 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 unmortiiied 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,” Pfea. 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 exjjoses his peo- 2)le 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. 0 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 eonimunion -witli him, and yet have no communion with them.
Evidence 3. The reality of communion between God and the saints is undeniably evinced by the spiritual relations into which God has taken them. Every believer is the child of God and the spouse of Christ. God is the believer’s Father, and the church is the Lamb’s wife. Christ calls the believer not only his servant, but his friend. “Henceforth I call you not servants; for the servant knoweth not what his Lord doeth: but I have called you friends.” John 15: 15. Now, if God be the believer’s Father, and the believer be God’s own child, certainly there must be communion between them. If Christ be the believer’s husband, and the believer be Christ’s spouse, there must be comnmnion between them. What, no communion between the Father and his children, the husband and the wife? We must either renounce and deny all such relation to him, and therein renounce our Bibles; or else yield the conclusion that there is a real communion between Christ and believers.
Evidence 4. The reality of communion with God appears fro77i the institution of the ordinances and duties of religion, to maintain daily communion between Christ and his people. As to instance but one institution, that of prayer — a duty appointed on purpose for the soul’s meeting with God, and communion with him: “Draw nigh to God, and he will draw nigh to you.” James 4:8. Now, to what purpose can such an ordinance be appointed for the soul’s drawing nigh to God, and God to it, if there be no such thing as commmiion to be enjoyed with him? If communion with God were a mere phantom, as the carnal world thinks it to be, what encouragement have the saints to bow their knees to the God and Father of our Lord Jesus Christ? But surely there is an access to God in prayer: “In whom we have boldness, and access with confidence.” Eph. 3: 12. Access to what 1, If God be not there, and there can be no communion with him, what means that access? “And there I will meet with thee, and I will commune with thee from above the mercy-seat.” Exod. 25: 22. Duties had never been appointed, but for the sake of God’s rommuning with us, and we with him.
Evidence 5. This is yet further proved from the mutual desires both of Christ and his people to be i?t sweet and intimate communion one with the other. The Scripture speaks much of the saints’ vehement desires after communion with Christ, and of Christ’s desires after communion with the saints, and of both jointly. The saints’ desires after communion wdth him are frequent in the Scriptures; see Psa. G3: 1-3; 42: 1; 119: 20, and the like throughout the New Testament. And Christ is no less desirous, yea, he is much more desirous of communion with us than we are with him. Consider that expression of his to the spouse, in Sol. Song 8: 13: “Thou that dwellest in the gardens, the companions hearken. to thy voice; cause me to hear it.” As if he had said, 0 my people, you frequently converse one with another, you talk daily together; why shall not you and I converse with each other? You speak often to men; 0 that you would speak more frequently to me I “Let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.” Sol. Song 2: 14. And then these desires are mutually expressed one to another. Christ has said, “Surely I come quickly.” And the church replies, “Amen. Even so, come, Lord Jesus.” Kev. 22: 20. Now, if there be such vehement mutual desires after communion between Christ and his people in this world, then certainly there is such a thing as real communion between them, or else both must live a very restless and dissatisfied life.
Evidence 6. The mutual complaints of the interruption of communion plainly prove there is such a thing. If God complain of his people for their estrangements from him, and the saints complain to God of his silence to them, and the hidings of his face from them, surely there must be a communion between them, else there could be no ground of complaints for the interruptions of it. But God does complain of his people for their estrangements from him. “Thus saith the Lord, I remember thee, the kindness of thy youth, the love of thine espousals. “What iniquity have your fathers found in me, that they are gone far from me?” Jer. 2: 2, 5. As if he should say, You and I have been better acquainted in days past; what cause have I given for your estrangements from me? And thus Christ complains of the church of Ephesus; after he had commended many things in her, one thing grieves him: “Nevertheless, I have somewhat against thee, because thou hast left thy first love.” Rev. 2:4. And then on the other side, when the Lord hides his face and seems to estrange himself from his people, what sad lamentations and moans do they make about it, as an affliction they know not how to bear. Thus the Psalmist: “Lord, why castest thou off my soul; why hidest thou thy face from me?” Psa. 88: 14. “Hide not thy face far from me; put not thy servant away in anger.” Psa. 27: 9. This is what they cannot bear.
Evidence 7. The reality of communion with God is made visible to others, in the effects of it ujjon the saints who enjoy it. There are visible signs and tokens of it appearing to the conviction of others. Thus that marvellous change which appeared on the very countenance of Hannah, after she had poured out her heart in prayer, and the Lord had answered her: it is said, “The woman went her way, and her countenance was no more sad.” 1 Sam. 1: 18. You might have read in her face that God had spoken peace and satisfaction to her heart. Thus, when the disciples had been with Christ, the mark of communion with him was visible to others:” Now, when they saw the boldness of Peter and John, and perceived that they were
14=^ unlearned and ignorant men, they marvelled; and they took knowledge of them that they had been with Jesus.” Acts 4: 13. It is sweet, Christian, when the cheerfulness and spirituality of thy conversation with men shall convince others that thou hast been with Jesus.
Evidence 8. We may prove the reality of communion with God, from the impossibility of sustaining the troubles which the saints have luithout it. If prayers did not go up and answers come down, there were no living for a Christian in this world. Prayer is the outlet of the saints’ sorrows, and the inlet of their supports and comforts. Rom. 8: 26. Say not that other men have their troubles as well as the saints, and yet bear them without the help of communion with God. It is true that carnal men have their troubles, and those troubles are often too heavy for them. The sorrows of the world work death; but carnal men have no such troubles as the saints have, for they have their inward, spiritual troubles, as well as their outward troubles. And inward troubles are the sinking troubles; but thus the strength of God comes to succor them: and except they had a God to go to, and draw comfort from, they could never bear them. “I had fainted, unless I had believed.” Psa. 27:13. Paul had sunk under the buffetings of Satan, unless he had gone once and again to his God, and received the answer, “My grace is sufficient for thee.” 2 Cor. 12:9.
Evidence 9. We argue the reality of communion with God from the end of the saints’ vocation. We read frequently in Scripture of effectual calling; and what is that to which God calls his people, out of the state of nature, but unto fellowship and communion with Jesus Christ? “God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.”, 1 Cor. 1: 9. They are called, you see, into a life of communion with Christ: therefore there is such a communion, else the saints are called to the enjoyment of a fancy, instead of a privilege; which is the greatest reproach that can be cast upon the faithful God that called them.
Evidence 10. The characters and description givoi of the saints in ScriiJture, evidently show their life of communion with God. The men of this world are, in Scripture, manifestly distinguished from the people of God; they are called, the children of this world; but the saints, the children of light, Luke 16:8. They are said to be after the flesh, but saints to be after the Spirit. Rom. 8:5. They mind earthly things, but the conversation of the saints is in heaven. Phil. 3: 19, 20. By all wdiich it undeniably appears that there is a reality in the doctrine of communion between Christ and his people. We are not imposed upon; it is no cunningly devised fable, but a thing whose foundation is as sure as its nature is sweet.