The Saints Com­munion with Jesus Christ.

HAving had occasion in the morning in the Celebration of the blessed Sacrament of the Lords Supper, to open unto some of you the three verses fore­going, [Page 2]wherein we have set forth unto us the primitive institution of that Ordinance, I now take hold of these words following, which Saint Luke annexeth to the Passeover, Luk. 22.18. but Saint Matthew and Marke to the Lords Supper; not impro­bably (as Paraeus conjectures) they might be twice repeated, Nihil im­pedit quin his idem repetiverit de utro (que) poculo. Paraeus, ad loc. Vide Fulk & Cart­wright, Annot. ad loc. Parts, Predicti­on, Promise. as an Appendix to both. I shall here looke upon them as I meet with them, in reference to the lat­ter, as relating to the Euchari­sticall Cup, which the Demon­strative particle in the Text, (This) this fruit of the Vine, [...] plainly point­eth at, as being the next Antece­dent to it. So looking upon the words, I shal take notice in them of two things; a Prediction, and a Promise, or a Valedicti­on and a Consolation. The Pre­diction, or Valediction in the [Page 3]former part, where our Saviour taketh his farewell of his Apo­stles, of ever having any more such communion with them upon earth, and fore-warneth them of his death, being then at hand; [I say unto you, I will not hence­forth drinke of this fruit of the vine] The Promise, or Conso­lation in the latter, where hee comforteth them with the hope and assurance of a better Com­munion [untill that day when I shall drinke it new, &c.] Part 1. The Pre­diction, or Valedicti­on. These are the two maine parts of the text, which I shall handle seve­rally and briefly, rather glossing upon every thing, then dwelling upon any thing. I begin with the former, the Prediction, or Vale­diction.

I will not hence-forth drinke of the fruit of the Vine] Where the first inquiry must be, The fruit of the vine, what? what we shal here understand by this [Page 4]fruit of the Vine; this some have made a question, and (as Maldonate saith) a great que­stion, Quid Christus vi­tis genera­tionem hit appellat, magna est questio. Maldonat. ad loc. but without any just ground or cause that I know; the phrase is obvious and plaine; [...] Genimen vitis (as the vulgar Latine hath it) the ge­niture, or product, the fruit of the Vine that is, Wine; which as elsewhere it is called, the bloud of the Grape, Gen. 49.11. so here, the fruit of the vine.

Quest. This Pe­riphrasis why here used. But why doth our Saviour here make use of this Periphrasis, this circumlocuti­on? why doth he not speake plainly, and simply, I will no more hence-forth drinke of this wine, or any wine?

A. Here (to let other an­swers passe) that of Grotius (and some others) seemeth most na­turall, Groti. ad loc. Came­ron, Myro­thec. ad loc. who informes us from the Rabbins, that this was the usuall [Page 5]Language in the celebration of the Passeover, where mentioning the Cup, Benedictio sis tu Do­mine Rex mundi, qui das nobis fructum vi­tis. Maldo­nat. ad loc. they were wont to call it by no other name but [...] the fruit of the vine. So ran their set forme of Benedicti­on, which the Master of the feast was wont to use in their consecra­ting of that cup. Blessed art thou O Lord God, King of the world, who hast made the fruit of the vines. And hereupon our Savi­our, as hee borrowed most of those Sacramental actions which are used in his Supper from the Passeover; so also he retaineth this phrase and manner of speech, calling the Sacramentall Cup, the fruit of the vine.

Obs. 1. The Sa­cramen­tall Cup, Wine, not Water. Chrysost. in Matth. Hom. 8. [...], ibid. Such it was in the first institution, the fruit of the vine, wine, not water, (as Chrysostom observes) from this text, against [Page 6]some pernicious Heretickes in his time (as he calleth them) who cleane contrary to our Savi­ours practise, Joh. 2.9. who turned water into wine, they turned the Sacra­mentall wine into water; nor yet wine mixed with water, Nor wine mixed with wa­ter. (as they of the Church of Rome will have it, putting a mystery in it) but pure wine, the pure bloud of the grape, (as it is called, Deut. 32.14) such it was in the first in­stitution: and let not any dare either to change, or yet adulte­rate it with any unwarrantable mixtures. Sacra­mentall elements not to be changed or adulte­ruted. We know what is said of the Word, Revel. 22.18. If any man shall adde unto these things, God shall adde unto him the plagues written in this booke. And truly of no lesse dan­gerous consequence is it, to adde to the Sacraments, whether to the number of them, or to the substance of them, or to the sig­nificant [Page 7]Ceremonies about them. Herein let Christians have an eye to the first patterne, and cleave as close to that as may be, with­out either Addition or Subtra­ction; both which Papists are e­minently guilty of in the Sacra­ment of the Lords Supper; of the one in taking away the Cup from the people, and so giving them but a halfe Sacrament; of the other, in mingling water with their wine; which whatever shew of wisdome it may carry with it (as Paul saith, those le­gall observances kept alive by some in his time did Col. 2.23.) yet it is no other but a peice of that [...] Will-worship, which God will never owne or approve. There is a first Obser­vation. Sacramen­tall wine the same before and after Con­secration.

Obs. 2. The fruit of the Vine] Such was this Sacramen­tall Cup before Consecration, and [Page 8]such it was after; so our Saviour here expresly calleth it. That Cup which in the verses fore-going he had blessed, in this verse he cal­leth the fruit of the vine. Where then is that Transubstantiation which they of the Church of Rome dreame of? who tell us, that the very substance of the E­lements is changed by the words of Consecration, so as they re­maine no longer Bread and Wine; but the Body and Bloud of Christ, under those formes and appear­ances: now surely this was a my­stery which our Saviour took no notice of, which if he had, he would not still have called the Sacra­mentall Cup, as here he doth af­ter Consecration (as if it were purposely to prevent all miscon­ceivings about his former figura­tive expressions) the fruit of the vine.

Obs. 3. Againe, this Sacra­mentall [Page 9]Cup our Saviour himselfe here drinketh of, Christs communi­on with his Apo­stles. [...]. Chrysost: Hom. in Mat. 26.28 An argu­ment a­gainst Transub­stantiation and Con­substantia­tion. Manifes­tum argu­mentum contra Tran­substantia­tores, & Consub­stantiato­res, Parae ad loc. so much is here plainly intimated and implied [I will not drinke hence-forth] so then, he had drunke of it at that time, communicating with his A­postles in eating of the same Bread, and drinking of the same Cup with them (which Chryso­stome writing upon the former verse observes) and if so, here is then another stone (as Paraeus observes) to throw at the fore­head of Romes Goliah, their doctrine of Transubstantiation; as also the Lutherans doctrine of Consubstantiation; both which are strucke dead with this one blow. If Christ himselfe did eate of the Sacramentall Bread, and drinke of that Sacramentall Cup with his Apostles, then certainly it was not (for substance) his owne Body and Bloud. What shall we imagine him to feed up­on [Page 10]himselfe? to eate his owne flesh, to drinke his owne bloud? Of all Arguments taken up and made use of against these two dangerous errours, I know none more strongly concluding, and clearly convincing then this; which let it therefore be laid up careful­ly, and remembred for the esta­blishing of our hearts in the truth of God against them.

Q. Why Christ commu­nicated with his Apostles in the Supper. But it may be demanded, wherefore did our blessed Savi­our thus communicate with his Apostles? Why did he eate of that Sacramentall Bread? Why did he drinke of that Sacra­mentall Cup? Had he any need of either?

A. Not so, being himselfe the Substance, he had no need of those shadowes; being himselfe the thing signified, he had no need of those signes. Neither could he expect any benefit to [Page 11]himselfe from this Ordinance, yet he participateth in it; even as before he had submitted himselfe to the Sacrament of Baptisme, to be baptised by John, not that he had any need of it (being the immaculate Lamb of God, free from all defilement of sinne, hee needed no washing) or expected any benefit by it, but that hee might fulfill all righteousnesse. So he tels the Baptist, Mat. 3.15. yeelding this as a reason of his submission to that Ordinance; [Thus it becometh us to fulfill all righteousnesse.] To this end he came into the world, Christ ful­filled the righteous­nesse both of the Law and Gos­pel. and this he did, he fulfilled all righte­ousnesse, the righteousnesse of the Law; and thereupon it was that he submitted himselfe to these legall Ordinances, the two Sa­craments of the Old Testament, Circumcision and the Passeover. And in like manner he was to [Page 12]fulfill all the righteousnesse of the Gospel; and thereupon he sub­mitted to these Gospel-Ordinan­ces, the Sacraments of the New Testament, Baptisme and the Supper; which he did, not for his owne benefit, but ours. Thus was he Baptized, that he might con­firme Johns Baptisme, and san­ctifie ours. And thus did he par­take with his Apostles in this Sa­crament of the Supper, that he might commend it to them and us, teaching us (as by his Do­ctrine, so) by this his example.

In the generall, Christi­ans not to slight Or­dinances. not to slight Ordinances; not to neglect, much lesse contemn them. What? was the Lord Christ himselfe thus made under Ordinances, as under Legall, so under Gospel-Ordinances, and shall any that call themselves Christians set themselves above them? Shall he that was the Institutor and [Page 13]appointer of Gospel-Ordinances, as being the Lord of them, sub­mit himselfe to them? and shall any who call themselves his Ser­vants, advance themselves above them? trampling upon them by a meane and low estimation, as if they were empty and worthlesse dispensations, as to them? (as some of late times have not spa­red to call them.) To all such let me speake in the words of our Saviour, Mat. 10.25. It is e­nough for the Disciple that hee be as his master, and the ser­vant as his Lord] Not above him; far bee this Luciferian pride, this worst of prides, (such is spirituall pride) from every of us. Farre be it from us, upon this, or any other ground, Among o­ther, not the Sacra­ment of the Sup­per. to con­temn any Ordinance of God.

In particular, not this Ordi­nance; this sealing Ordinance, the Sacrament of the Lords Sup­per; [Page 14]slight it not, neglect it not, but with care and conscience, in obedience to that command [Doe this] attend upon it, and make use of it, where we may injoy it according to Christs Institution. What? doe we see our Lord and Master Christ sitting at Table with his Apostles, eating of the Sacramentall Bread, and drink­ing of the Sacramentall Cup, as it were, beginning to them and us; and shall not we pledge him, imitate him? It is that which our Saviour telleth his Disciples, when he had washed their feet, Joh. 13.15. I have given you an example (saith he) that yee should doe as I have done] And the like I may say of this his communicating with them; here­in he gave them and us an exam­ple, that we should doe as hee did.

And great reason we should [Page 15]doe so; our blessed Saviour had no need of this Sacrament, yet partakes of it, to shew his sub­jection and obedience to Gospel-Institutions. How much more then should we doe the like, who (if we know our selves) cannot but know, that we have conti­nuall need of these Ordinances, and this among the rest, for the confirming and increasing of our faith, and other Graces in us; which if not fed with these Spiri­tuall viands, are as subject to de­cline and decay, as our bodies through want of our ordinary re­past.

Be excited then in the feare of God, Christians excited to a conscio­nable at­tendance upon the Lords Supper. you who now stand at a distance from this Ordinance, and are strangers to it, that you would labour to acquaint your selves with it; and for you who have ingaged your selves to at­tend upon it, that you would doe [Page 16]it more frequently, more con­stantly, more conscionably.

To set on which motion let me minde you, Christ himselfe present at every Sa­crament. that you shall have Christs company at every Sacra­ment; so runs the Promise, Mat. 18.20. Where two or three are gathered together in my name, there am I in the midst of them.] A promise which how­ever it hath a speciall eye at the administration of Ecclesiasticall Discipline, yet it extendeth ge­nerally to al other religious duties. Where two or three are met to­gether to pray, to heare the Word, there will Christ afford his presence in the midst among them; and so he will in the cele­bration of this Sacrament; Christ will ever make one at his owne Table, being alwayes present there, though not corporally (as he was here with his Apostles) yet spiritually. And that

1. As a Spectator, As a Spectator observing. 2. The Guests which doe come. an Obser­ver, cying (1) the Guests; so did that King in the Parable, when his Guests were set, who came to celebrate the Nuptials of his Sonne, himselfe cometh in to see them, Matth. 22.11. Thus doth the Lord Christ (the Master of this feast) take a view of all those who present themselves as Guests at his Table; so as if there bee but one without his Wedding Garment (the Gar­ment of imputed righteousnesse, and inherent holinesse, of which two this Garment is as it were) woven, the one being as the Woof, the other as the Warp) he can­not goe unspied. Among the twelve there was one Judas, (who I am sure was at the Passe­over, and for ought I know might as well be at the Lords Supper also;) Him the Apostles suspect not, when their Master told them, [Page 18]that one of them should betray him, they were every one ready rather to suspect themselves, then him; Is it I Master? Is it I? yet our Saviour espieth him, and points him out to them. Thus, if there be a Judas, an Hypocrite, a close Hypocrite, (for such a one was he) that shal dare at any time to draw nigh to this Table, how closly soever he may carry it, so as to deceive all those that sit at Table with him, yet can he not goe undiscovered; there is one that seeth him, even the Master of this feast, the Lord Christ, who is there present, eying and observing the Guests, taking no­tice with what preparation, what disposition, what affection they come to his Table, and how they demeane themselves being come thither.

And whilst he thus observeth those that come, Those which ab­sent them­selves. hee also taketh [Page 19]notice of those who absent them­selves. So did that King in the Parable (in the place forena­med:) He was very sensible of that dis-respect shewne to him­selfe in the slighting of his invita­tion. And so sensible is the Lord Christ of the like dis-respect of­fered to himselfe in slighting this Ordinance of his, wherein he cal­leth men to have communion with himselfe; he seeth who they are that answer the invitations of his Ministers, with such vain and slender excuses, as too many at this day doe. One liketh not the company, amongst whom he ap­prehendeth some not so approve­able as they should be, and upon that account hee forbeareth this feast, because the hands of some of the Guests are not so cleane washed as he conceiveth some to be. A second will not endure to be questioned by the Porters, [Page 20]the Doore keepers, what he is, and what he cometh about; I mean, to submit to any examina­tion, or triall by any Church-Of­ficers touching his qualifications, and fitnesse for that Ordinance. A third scruples at the manner of Administration, and among all o­ther things, the gesture now used, viz. sitting, especially at the Ta­ble, which he looketh upon as too familiar and homely (though it be (for substance) the very same with that wherein our Sa­viour at first administred it, and his Apostles received it, which was a Table gesture, the same that was then used at the Passe­over, and at other ordinary meals. A fourth liketh not the tongue that blesseth, or the hand that reacheth forth the Elements. A fifth (it may be) is not in love and charity with some, nor yet desires to be. Thus doe men cast [Page 21]stumbling blocks in their owne way, finding out some pleas and excuses to keep them from this Ordinance; but whether they be such as will justifie this their re­fusall and neglect, let them see to it, knowing that they must one day give an account hereof to the Master of this feast, who is thus present there as an Obser­ver.

And secondly, Christ present as a Com­municant. as a Communi­cant, communicating with those that come. Such is this Sacrament, a Communion betwixt Christ and the Beleever. The cup of bles­sing which we blesse, is it not the communion of the bloud of Christ? The bread which wee breake, is it not the communi­on of the Body of Christ? (saith the Apostle, 1 Cor. 10.16) A Sacrament, wherein Christians have communion, as one with a­nother, so all with Christ; who [Page 22]being there spiritually present, doth (as it were) sup with them, Rev. 3.20 and they with him; he reaching forth unto them (by the hands of his Ministers) the out­ward signes, and together with them the things signified by them, Himselfe, his owne Body, his owne Bloud. This he did to his Apostles at the institution of this Sacrament, reaching forth the Bread and Wine to them, hee gave Him-selfe with them; Take, eate, this is my Body, this is my Bloud, drinke yee all of it. And the like he doth still, where­ever this Sacrament is duly ad­ministred, Christ being there pre­sent, as the Master of the Feast, he offers and tenders his owne Body and Bloud to those, who upon Gospel conditions will re­ceive him.

All which should induce Chri­stians to a conscientious atten­dance [Page 23]upon this Ordinance, to come to it readily, and to use it reverently. But I promised not to dwell upon any thing.

We see what is here meant by this fruit of the vine, and how our Saviour himselfe drank there­of, communicating with his A­postles in this Sacrament of his Supper, touching which he now giveth them to take notice, that this was his last Supper, the last Sacrament, the last meale that ever he should eate with them upon earth. Hence-forth (saith he) I will not drink of this fruit of the vine. Christ knowing his depar­ture to be at hand, institutes and cele­brates the Sacra­ment of his Supper.]

Henceforth] This our blessed Saviour here certainly fore-saw, that his Passion and departure were then at hand, that the time was now come, when that Pro­phesied (which himselfe speak­eth of, verse thirty one of this Chapter) should be accomplish­ed [Page 24]upon him and his, viz. That the shepherd should be smitten, and the sheep of the flock should be scattered abroad (which was made good in his Passion, where his Disciples lest him, every one shifting for himselfe; and that he was now to leave the world, and them in it. Now fore-seeing this, he taketh this opportunity for the instituting of this Sacrament for the use of his Church, as also, for the holding of communion with his Apostles; which he did first in the Passeover, and then in the Supper, which succeeded it. This he did, and that so much the rather upon this account. So he tels them concerning the Passe­over, Luk. 22.15. With desire have I desired to eat this Passe­over with you, before I suffer. For I say unto you, I will ot any more eate thereof, &c.] and the like we may conceive concer­ning the Supper.

Obs. The like are Christians to doe upon a like account, not knowing how short their time may be, how long they shall have opportunity; they are

1 To doe good while they may; Christians to doe good while they may. expressing their affections to their Brethren while God gi­veth opportunity; so doth our Sasiour here, knowing that he had not long now to be with his Church upon earth, but that hee was now to drink his last draught, he beginneth a health to it, let not any catch at the expression, as giving any countenance to their intemperance in drinking of those Healths, which are alwayes sicknesse to the soule, and often to the body, or yet stumble at it, it being no other then what the Psalmist maketh use of, Psal. [...] 116, 13. I will take the cup of salvation; Calicem salutum (as the Originall hath it) the cup of [Page 26]Healths; so he calleth that cup which the Israelites were wont to take and drinke at the offering of their Eucharisticall Sacrifices, and giving thankes to God for their deliverances. And the like cup our Saviour here taketh, first in the Passeover, then in the Eu­charist, drinking of it, and (as it were) beginning to his Church, thereby laying the foundation of an Ordinance, which should be of perpetuall use unto it in all suc­ceeding ages. Thus are Christi­ans, not knowing how short their time is, they are to doe good while they may. So the A­postle presseth it upon his Gala­tians, cap. 6.10. As we have therefore opportunity, let us doe good unto all men, especially to them who are of the houshold of faith.] [...] whilst God continueth to us our lives, and putteth advantages into our [Page 27]hands, make use of them for the good of others; working whilst our day lasteth. So did our bles­sed Saviour, as he tels his Disci­ples, Joh. 9.4. I must work the works of him that sent me while it is day, the night cometh when no man can work.] The like do we, knowing that the night is coming; it may be the night of affliction and trouble, which be­ing a time of suffering is not so fit for working; such a night was that which came upon our Savi­our in his Passion, which (speak­ing to the chiefe Priests and El­ders) he calleth their houre, and the power of darknesse, Luke 22.53. a time wherein he had not that opportunity of working such workes as formerly he did; or else the night of death, wherein there is no more work­ing. There is no worke, nor de­sire in the grave whither thou [Page 28]goest (saith the Preacher) Eccl. 9.10. no more doing of good to others. Those Gifts or Offi­ces which God giveth unto men for the use and benefit of others, they are only for this life. Whe­ther there be Prophesies, they shall faile, or whether there be Tongues, they shall cease (saith the Apostle) 1 Cor. 13.8. such gifts shall be of no use in heaven. And therefore those who are be­trusted with any of them, let them improve them now, laying them out in Gods way for the good of their brethren. Thus let Christians be doing of good.

Which they are to doe at all times, Specially when they apprehend their change to draw nigh. especially when the time of their departure seemeth to draw nigh. Thus is it with na­turall motions, the nearer their end the swifter they are. Let it be so with Christians, to whom God is pleased to give any incli­nation [Page 29]or warning of their ap­proaching dissolution, let them now take all advantages that his providence putteth into their hands, and be (as they may) active and vigorous in the im­provement of them for good, that so when they shall come to take their leave of, and give their last farewell to the world, they may then set, as the Sunne in a cleare evening, and as the Sonne of righteousnesse here did, full of lustre and splendor, leaving the comfortable warmth and influ­ence of their beames behinde them.

2. Christi­ans to im­prove all advanta­ges for their Spiri­tual good. Attending upon Or­dinances. And upon the like account Christians are to receive good, readily imbracing, and carefully improving all opportunities which God putteth into their hands, for the furthering of their Spirituall welfare, in speciall attending up­on his ordinances, Word and Sa­craments.

1. The Word. Attending upon the Word, not knowing but that every Ser­mon may be their last, that the Word may be taken from them, or they from the Word, it ought to be their care to attend upon this Ordinance, and to make use of it while they have it. This is that our Saviour presseth upon the Jewes, Joh. 12.35. Yet a little while (saith hee) is the light with you, walke whilst you have the light.] So long as Christ and his Apostles were with them, the light of the Gospel shined a­mongst them; this light he wil­leth them to make use of, walk­ing, that is, beleeving in it (as the verse following explaines it) and stearing their course by it; otherwise he tels them what they might expect [Lest darknesse come upon you] so it did not long after his departure from them, as it was pre-signified in that prodi­gious [Page 31]and preter-naturall Eclipse happening at his Passion, where the Sun was darkned at noon­day, Amos 8.9 so as there was darknesse o­ver all the Land (the Land of Judea) Matth. 27.45. A sad presage of an insuing darknesse, which not long after came upon that people, a dreadfull darknesse, a darknesse of ignorance, and a darknesse of misery: Of ignorance, the light being taken from them they were struck with spirituall blindnesse. I would not brethren have you ignorant of this myste­ry, that blindnesse is in part happened unto Israel (saith the Apostle) Rom. 11.25. Of mise­ry, this light being gone, O what a sad and dismall day came upon that Nation, a day of darknesse, and of gloominess, a day of clouds, and of thicke darknesse, wherein their Sunne was turned into darknesse (as [Page 32]the Prophet Joel describeth the day of their calamity, Joel 2.31. such was the darknesse which came upon that Nation for their not making use of the light while they injoyed it. The like may they justly expect who make no better use of the light of the Word, whilst it is continued unto them. Children who play out the Candle that is allowed them, goe to bed in the dark; and what better can they looke for, who trifle away the time and meanes of grace, then that they should goe to bed in the darke, dye without comfort.

Which let it take place with you that heare it this day, God is pleased as yet to continue unto you the Gospel of peace, and the peace of the Gospel. As yet the promise holdeth good to you, which the Lord maketh unto his people, Isa. 30.20. Though [Page 33]there bee given unto you the bread of adversity, and the wa­ter of affliction (though God be pleased to exercise you in sundry kindes, having with-drawne from you many of these Temporall mercies which formerly you have injoyed) yet your Teachers are not removed into corners, but your eyes as yet see your Teach­ers. But how long this mercy shall be continued unto you, who knowes? how soone the Shep­herds may bee smitten, and the sheep of this fold scattered, who can tell? who knoweth but that every Sermon that we preach un­to you may be the last? And that we shall speake no more to you in the name of the Lord. O that this consideration might worke you to a more conscientious at­tendance upon this ordinance. The Sa­crament of the Supper.

2 And as upon the Word, so upon the Sacrament, the Sacra­ment [Page 34]of the Lords Supper, which through the mercy and goodness of God is yet held forth unto you in this Congregation, and that in a comfortable way (I meane for the manner of Administration) as (for ought I know) you shall meet with it elsewhere upon earth. This is your Priviledge, which many others in this Nation want, and bewaile the want of it. What our Saviour once said to the Jewes in his time, Matth. 13.17. Many Prophets and righteous men have desired to see the things which you see, and have not seen them.] Let mee apply unto you, and to your pre­sent condition; many, both faith­full Ministers, and private Chri­stians have desired, and doe yet desire to enjoy this Ordinance in such purity, as it is dispenced in among you, but cannot yet ob­taine their desires. But how [Page 35]long this mercy shall be continu­ed unto you, you know not; hereof you have sad presidents in divers parts of this Nation, where the use of this Ordinance being for a time unhappily discontinu­ed (such is the calamity (that I say not the iniquity) of the times) they know not how in any com­fortable way to their owne satis­faction and others, to retrive and recover it againe. My hopes are, that this shall not be, and my prayers and indeavours shal bee whilst God continueth me among you, that this may not be your lot; but though this Ordinance be continued unto you, yet you know not how long you shall bee continued unto it. Though this Tree of life (like that in the Revelation, chap. 22.2.) shall, (as it hath done) still yeeld her fruit every moneth, yet you, (who are to reckon your lives [Page 36]not by Moneths, but by dayes, Few and evill have the dayes of the yeares of my life been (so runs Jacobs computation) Gen. 17 9. Man that is borne of a woman is of few dayes (saith Job, Job 14.1.) when one Sa­crament is past, how doe you know whether you shall live to see another? And therefore (in the feare of God) upon this ground be perswaded, you who are capable of it, and in measure fit for Sacramentall communion, to a more conscientious attending upon this Ordinance.

Which exhortation let me di­rect to two sorts of persons:

1 You who as yet stand aloof off from it, The Sa­crament of the Supper not to be neglected. waiting (it may be) to see which way the wind will turne, what changes and altera­tions time may bring forth, that so you may more wisely (as you thinke) comply with it; what [Page 37]know you but that your change may be at hand, and may pre­vent (as to you) any other chan­ges. And if so, thinke afore-hand how sadly this may lye upon your spirits in the day of sicknesse, at the houre of death, that you have upon such slight & unwarrantable grounds neglected this Ordinance of God, which (through his blessing upon it) might have been of speciall use, for the comfor­ting and strengthening of your hearts at that time, when you shall have most need of com­fort.

2 For you, But often received. who have given in your names, and new-ingaged your selves to a conscionable at­tendance upon this, as upon o­ther publick Ordinances of God in this Congregation; doe not you think, that a quarterly Com­munion (as was heretofore ac­customed) wil now serve your [Page 38]turne. If this Sacrament be oftner held forth (as in this place it hath been, and I hope shall bee) I know not why (without some just impediment) you should absent your selves from it; you will not doe it by your meales, which serve for your bodily re­freshment; so oft as your Tables are spread you afford your pre­sence, and why should it not bee thus at Gods Table? surely thus it would be, were you but as sen­sible of Spirituall decayes as of Corporall, and had but as good an appetite to the food of your soules, as of your bodies. To quicken which appetite lay this consideration to heart, that you know not how nigh the time of your Passion or change may be; Who knoweth what Cup, what bitter cup is coming towards him? or how nigh he may be to his last conflict with that last enemy, [Page 39]Death? wherein all comfort will be little enough; upon this ac­count neglect not this viaticum, this soveraigne cordiall, to drink of the fruit of the vine, the Sa­cramentall Cup, so often as it is by the Ministers of God, in his name and way, reached forth un­to you.

And thus drinking of it, Christians to receive every Sa­crament as their last. ever drinking it as your last cup. So doth our blessed Saviour here, knowing that it should be so. And doe we the like, not know­ing but it may be so. None of us when we come to the Table of the Lord, but may take up our Saviours words, and say, that for ought we know, we shall hence­forth no more drinke of the fruit of the vine, but that this may be our last Sacrament. And so look­ing upon it, let it be our care and endeavour, as (when we come) to come with due preparation, so [Page 40]in the act of receiving to raise up our hearts, that what wee doe, we may doe it with all our might, with all possible intention of soule and spirit; certainly this we would do, were we but assured (as our Saviour here was) that the present Sacrament should be our last; O how would we then bend our spirits to the duty? Do we the like at every Sacrament, not knowing but it may be so; so eating the Sacramentall. Bread, and so drinking the Sacramentall Cup, as if it were our laft farewell to all Creature-comforts, and Ordinances. So doth our blessed Saviour here, celebrating of this Feast with his Apostles, and ha­ving drunke of that Sacramentall Cup; Henceforth (saith he) I shall drink no more of this fruit of the vine.] Part 2. The Pto­mise, or Consola­tion. There is his Pre­diction, or Valediction.

The Consolation or Promise [Page 41]followeth [untill that day, when I drinke it new with you in the kingdome of my Father.]

Untill, A word spoken in season. a word spoken in sea­son, which (as the Wise-man saith) is verbum bonum, a good word, Prov. 15.23. Like apples of gold, with pictures of silver, Prov. 25.11. Amiable and ac­ceptable; such was this [Untill] unto the Apostles here, who could not but be much troubled at the former words, to heare that their Master and they must now part, that this was the last meale that ever they were like to have toge­ther; this could not but be a sadding to their spirits. So was it to the Elders of Ephesus, when Paul told them, that they should see his face no more, Act. 20.25. This made a deep impression up­on their spirits (as the last verse of that Chapter informes us.) And they all wept sore (saith [Page 42]the thirty seventh) and fell on Pauls neck and kissed him, sor­rowing most of all for the words which he spake, that they should see his face no more.] To think what losse themselves and the Church should have in Pauls death, this strucke them to the heart; and questionlesse it could not but doe the like to the Apo­stles here, to heare the like from their master; that he and they must now part, that this was the last Cup that ever hee should drinke with them; this could not but be a sad word to them. To allay this griefe, he therefore pre­fently subjoynes this consolatory promise, staying their hearts, and comforting them with the hope and assurance of another, and a better communion one day; [Un­till that day, when I shall drinke it new with you in my Fathers kingdom.]

Q. Quest. Vntill that day] But what day was that? a question, What day is here spoken of? and a great question among Ex­positors; a four-fold opinion I finde about it.

A. 1. Ans. A four-fold opinion a­bout it. A. 1. The time of our Savi­ours abode upon earth, after his resur­rection. Some (in the first place) understand it of the time of our Saviours abode upon earth after his resurrection; during which time he had communion with his Apostles, appearing to them, and conversing with them; which he did at sundary times for forty dayes together (as Saint Luke reports it, Act. 1.3.) And thus conversing with them, he also ate with them; this hee did more then once. So wee finde him, Luke 24.41. where com­ming to his Disciples, hee de­mands of them. Have yee here any meat? And they giving him a peice of broyled Fish, and an Hony-combe, He tooke it, (saith the text) and did eate [Page 44]before them.] The like we finde again, John 21. where our Savi­our putting the like question to Peter, and some of the Apostles with him, Children, have ye any meat? Vers. 5. Afterwards he dined with them upon their mi­raculous draught of fishes, Ver. 12, 13. And thus eating with them, (though it be not expres­sed, yet) it is more then probable, that he also drank with them. So much is collected from that speech of Peter to Cornelius and his company, Petrus non dixit Chri­stum come­disse ac bi­bisse cum discipulis, sed discipu­los come­disse ac bi­bisse cum Christo. Camer. Myrothec. in Act. 10.41. Acts 20.41. where speaking of Christ, he tells them, God shewed him un­to us, who did eat and drink with him, after he rose from the dead.] This did Peter, and the rest of the Apostles: And they eating and drinking with him, (by the leave of that learned Came­ron) it cannot well be conceived, but that he did the like with [Page 45]them; both eat and drink with them. And drinking with them, not improbably he might drink wine also, which was no unusual drink in that Countrey. And to this, some conceive this speech of his here to relate. Chrysost. Theophy l. Euthym. Bez. Gr. Aun. This Ex­position disallow­ed for 3 Reasons. Maldonat. ad loc. So divers of the Antients (to whom Beza seemeth not averse) look upon this place.

But with them I cannot go a­long. Three Reasons I finde given against this Exposition: A first, taken from these words [Till that day] which seemeth (saith Mal­donate) to point at some remoter time, then this. Secondly, Our Saviour was not as yet entred in­to his Fathers Kingdom; Calvin ad loc. being in that interval, in a middle state, betwixt mortality and glory, as himself telleth Mary, John 20.17. Touch me not (saith he) for I am not yet ascended unto my Father.] But thirdly, should we [Page 46]suppose him then in his Fathers Kingdom (as he was upon the confines of it, Calvin ib. being then in a state of immortality) yet the like can­not be said of his Apostles, their condition being not yet changed. Upon these grounds, I shall lay aside this first Exposition.

Secondly, Answ. 2 The day of Pente­coft. Others (in the se­cond place) by [That day] under­stand The day of Pentecost. Of this day our Saviour had spoken to his Apostles before, telling them, that then they should see the Kingdom of God come with power. So Saint Mark sets it down, Chap. 9.1. Verily I say unto you, that there be some of them which stand here, who shall not taste of death, till they have seen the Kingdom of God come with power.] So it did at that day, when after our Saviours Ascension, the Holy Ghost was poured out upon the Apostles in [Page 47]such a wonderful manner, to the admiration of all the beholders; in so much, that some of them spared not to say, That they were full of new wine, Acts 2.13. Now did the Kingdom of God come with power; Carthus. ad loc. the Gospel being by this means wonderfully propagated. And here (say some) was this promise made good: Here did Christ, coming in his Kingdom (as Saint Matthew hath it, Matth. 16.28.) drink this fruit of the Vine new with his Apostles; Communicating unto them such extraordinary gifts and graces.

Thirdly, Answ. 3 Others (in the second place) by [That day] understand the time, or Kingdom of Grace, The time of Grace under the Gospel. Beda. Hie­ron. under the Gospel: This is oft­times called the Kingdom of God. And in this Kingdom, Christ hath a Communion, a sweet Communion with his peo­ple, [Page 48]as it were eating and drink­ing with them. This he doth Sacramentally in his Supper; where he may be said to drink this wine new with them at every communion. And this he doth spiritually, by communicating the Graces and Comforts of his Spi­rit unto them. Such is that com­munion which he maketh pro­mise of, to every one that will hear his voice (the voice of the Gospel) and open the door, (the door of his heart, to receive, and entertain him by Faith and Love.) I will come (saith he) and sup with him, and he with me, Revel. 3.20. That is, Communi­cate Graces and Comforts to him, holding a comfortable com­munion with him. Thus doth Christ (as it were) feast with his people upon Earth, bringing them into his Banquetting House, (or House of Wine) (as the Spouse [Page 49]phraseth it, Cant. 2.4) the Pub­lick Assemblies, where his Or­dinances are as so many Con­duits, running with the best wine; through which, he con­veyeth purest and choicest com­forts to the hearts of his people, chearing and refreshing them; and in a spiritual way, (as it were) inebriating them, as the vulgar Latine renders that of the Psalmist, Psal. 36.8. Inebria­buntur ab ubertate domus tuae, They shall be inebriated with the plentiful fulness of thy house. And in a like sense Christ may be said to have drunk of the fruit of the Vine, with his Apo­stles after his Ascension; still holding communion with them, being absent from them in Body, yet he was present with them in Spirit; sending the Comforter to them. This he promised to do, Joh. 14.16. & 15.26. And this [Page 50]he did, thereby supplying the want of his bodily presence, and filling their hearts with joy, ac­cording as he had promised he would do, Both these expositi­ons dis­allowed. Joh. 16.24.

But I shall not dare to vouch either of these Expositions more then the former. The Commu­nion which our Saviour here per­mitted unto his Apostles, he saith it should be in the Kingdome of his Father; which terme, I con­ceive cannot so fitly bee applied either to the day of Pentecost, or yet to the Kingdome of Grace; which though it be sometimes called the Kingdome of God, and of Christ, Luk. 17.21 Ioh. 18.36. Regnum Patris nun­quam nisi caelum vo­catur. Mal­don. ad loc. The king­dome of glory. and oft times the King­dome of Heaven, yet never doe we finde it called the Kingdome of the Father, (as Maldonate well observes.)

In the fourth place then, (to hold you no longer in suspence) understand we this of the King­dome [Page 51]of glory. This is the Fa­thers Kingdome. [Then shall the righteous shine forth as the Sunne in the Kingdome of their Father (saith our Saviour) Matth. 13.43. that is, in the Kingdome of Heaven, the King­dome of glory. And this our Sa­viour calleth the Kingdome of his Father. The king­dome of glory the Fathers kingdom. Solus pater non descen­dit de caele, Maldon. ad text. Lorinus in Act. 10.44 The king­dome of glory the place of the Fa­thers resi­dence, Joh. 1.14. So is the King­dome of Glory, in a peculiar way, the Fathers Kingdome. I finde two reasons given for it.

1 In as much as there hath been the Fathers Residence, there hath he manifested the presence of his Glory in a more constant and continued way then either of the other persons; As for the Son, the second Per­son, he came down from Heaven, and was Incarnate, leaving the bosome of the Father hee came and dwelt amongst us, dis-ro­bing himselfe of his Majesty and [Page 52]glory, he tooke upon him the forme of a Servant. Phil. 2.7. And the Holy Ghost, the third person here descended upon him, Joh. 15.26 and after his Ascension was as it were im­ployed by him as his Agent, each of them occasionally appear­ing, and manifesting their pre­sence upon earth in severall trans­actions; but the Father in the meane time still kept the Throne of his glory in Heaven, shewing himselfe the King thereof.

2 But (secondly, The Pre­fidency of the king­dome of glory, rest­ing in the Father. and as I con­ceive more genuinely) the King­dome of the Father, in as much as the precedency and chiefe Government of that Kingdome shall for ever rest in him. As for the Kingdome of Grace, that is committed to the Sonne, who sitting at the right hand of his Fa­ther in Heaven, ruleth in the midst of his enemies upon earth; but the Kingdome of Glory is [Page 53]more peculiarly the Fathers, to whom the Lord Christ shall at the last day resigne up that his Oeconomicall Kingdome (as they call it.) That Kingdome which as Mediator he hath re­ceived from his Father, he shall then surrender it up unto him a­gaine, as the Apostle tels us, 1 Cor. 15.24. Then cometh the end, when he shall have de­livered the Kingdom unto God, even the Father.] So as from thence-forth and for ever that Kingdome shall be the Fathers Kingdome.

And in this Kingdome it is that our Saviour here promis­eth to his Apostles this Commu­nion, telling them, that hence­forth he would no more drink of the fruit of the vine, untill that day that he should drink it new with them in that Kingdom, the Kingdome of Heaven.

Object. Object. But understanding the words thus, Did not Christ eat and drink with his Apostles, after his Resurre­ction. here an obvious objection meeteth us. What, did not Christ eat and drink with his Apostles upon Earth, after his Resurrection?

Ans. 1. To this it is answered by some, Answ. That though he then ate with them, A three­fold an­swer. Pest resur­rectionem comedisse legitur, bi­bisse vero non legi­tur. Ca­mer. My­roth. ad loc. Nec erat moris apud Judaeos bi­bere vinum in prandiis ac caenis quotidianis, sed tantum in solemnioribus con­viviis. Piscat. Schol. ad loc. yet there is no mention made of his drinking with them. And so non creditur, quià non legitur; being not re­corded, we are not bound to be­leeve it. But this I have already shown to be a mistake.

2. Supposing that he did also drink with them, yet there is no necessity, to conclude, that he drank wine with them. Nay it is more probable (saith Piscator) that he did not, in as much (saith he) as it was not the custom of the Jews to drink wine at their [Page 55]common and ordinary meals, but onely at their more solemn Feasts and Banquets. But this also may seem to be an evasion, rather then a solution; and therefore I shall not flie to it, neither need I.

3. Yeeld it, that our Saviour, Christs eating and drinking with his Apostles, after his Resurre­ction, no natural actions. Maldon. ad loc. [...]. Chrysost. Hom. in Text. Calvin. Maldon. ad loc. as he ate, so he drank with his Apostles, and that, wine also, (which Chrysostom taketh for granted) yet did he not now do it humano, & consueto more, so as formerly he had done, and as he did at this his last Supper. He did not now, either eat or drink for any bodily nourishment or re­freshment, having no more need of meats or drinks, nor yet in a way of social communion; one­ly for the confirming of the Faith of his Apostles in the certainty of his Resurrection, he shewed them what he could do. So as he did there (as it were) eat and not eat, drink and not drink. Even [Page 56]as speaking to his Apostles after his Resurrection, Luke 24.44. he tells them, These are the words which I spake unto you, while I was yet with you.] Why, was he not then with them, when he thus spake to them? Yes, but not as formerly, when he con­versed with them in a terrestrial and temporal life. So he ate and drank with them now, but not as formerly. Quià id non nisi ve­luti per transennam fecit, non ducit in nu­merum. Maldon. This was not in him now any natural action; and therefore he overlooketh it, as being a thing by the by: Telling his Apostles, that he would not any more thus drink with them, until that day when he should do it in the Kingdom of his Fa­ther. Quest. The fruit of the Vine, how drunk in Heaven.

Q. But how saith he, that he would then do it? What is there any eating or drinking in Hea­ven?

Answ. Answ. Not lite­rally. Not so. This is a con­ceit [Page 57]for Mahumetans, not so Christians. Eating and drinking are for Earth, not for Heaven. Even as our Saviour answering the carnal reasonings of the Saddu­ces, against the Resurrection, tells them, That in the Resurrection they neither marry, nor are given in marriage, but are as the Angels of God in Heaven, Matth. 22.30. In the state of glory, Gods Saints shall live an Angelical life; no more sub­ject to any bodily necessities, or infirmities. Not standing in need of marriage, or yet of meats and drinks. The Kingdom of God is not meat and drink, saith the Apostle, speaking of the Kingdom of Grace, Rom. 14.17. much less the Kingdom of glory, where there is no need, no use of either; and therefore away with all such gross and carnal ima­ginations. For our satisfaction [Page 58]taking notice, But my­stically and meta­phorically. that these phrases of eating and drinking are in Scrip­ture used in a double sense. Some­times literally and properly, sometimes mystically and meta­phorically. And both these ways is this word [Drinking] used in this verse. In the former part of it properly, for natural and cor­poral drinking; in the latter part metaphorically, for mystical and spiritual drinking.

And what we say of the act, we may say also of the object. The fruit of the vine, which our Saviour did drink of, as in the Passeover, so in his Supper, was natural Wine; that which here he promiseth to drink of, is My­stical and Spiritual. The same word used in two dif­ferent sen­ses in the same sen­tence.

Neither let any here stumble at this so sudden a change of the sense. That the same words should be with one and the same breath, in one and the same sentence, used [Page 59]in two different senses. This be­ing no unusual thing in Scripture; no other then what we finde often practised by our Saviour him­self, Non solàm sine vitio, sed cum magnâ eti­am oraii­onis elegan­tiâ. Mal­don. ad loc. and that not onely without any absurdity (as Maldonate notes upon it) but with a special elegance and accurateness of Speech. Thus speaking to that Disciple, who being invited to follow him, desired that he might first go and bury his Father, (be assistant unto him in his decrepit age, and perform his last office to him, when he should dye) Let the dead (saith he) bury their dead, Matth. 8.22. Let them that are spiritually dead, bury them that are corporally dead: Those who are dead in sin, bury those that are dead for sin. So again, speaking to the Woman of Samaria, Joh. 4.13, 14. He tells her, Whosoever shall drink of this water, shall thirst again: [Page 60]But whosoever shall drink of the water that I shall give him, shall never thirst.] Where in the for­mer part, he speaketh of natural water, such as she gave him: In the latter part of mystical and spiritual water, viz. The Grace and Spirit of Regeneration. And so are we to understand that pas­sage, Mark 10.15. where our Saviour blessing the children which were brought to him, tells his Disciples, That whosoever shall not receive the Kingdom of God, as a little childe, he shall not enter therein. Where by the Kingdom of God in the former part, we are to understand the Doctrine of the Kingdom, the Gospel; In the latter part, the Heavenly Kingdom, Eternal life and glory. And the very like do we here meet within the Text. Drinking of the fruit of the Vine, in the former part it is to [Page 61]be understood properly, of natu­ral wine, in the latter part my­stically of spiritual wine.

And so much is not obscurely insinuated in that Addition, Celestial Glory cal­led New Wine. which is here put to it, where it is called New Wine. Until I drink it new. Thus the Spirit of God in Scripture, is wont for the most part (as it were) emol­lire Allegorias, Solent [...] ali­quo addi­tamento e­molliri. Grot. ad loc. to soften Alle­gories, which otherwise might seem hard, by some such addi­taments. As the Apostle speak­ing of Christ and his blood, he calleth it Spiritual drink, and him a Spiritual rock, 1 Cor. 10.4. Thus Saint Peter speak­ing to beleevers, he tells them, That they as [lively stones] were built up a [spiritual house] an holy Priesthood to offer up [spiritual sacrifice.] 1 Pet. 2.5. In like manner the Spirit speak­ing of Rome, (or the Roman Em­pire) [Page 62]where the Bodies of Gods Saints should lie slain, he stiles it, That great City, which spiritu­ally is called Sodom and Egypt, Revel. 11.8. Not literally, but mystically; and such is this Wine which our Saviour saith here he would drink of in his Fathers Kingdom; not natural, but my­stical wine, which he therefore calleth new. Even as the Church of God, whereof Old Jerusalem was a Type, is called The New Jerusalem, Revel. 21.2. [...], that is, Not the earth­ly, but the Heavenly Jerusalem, Jerusalem which is above, (as the Apostle calleth it) Gal. 4.26. Even thus our Saviour speaking of Celestial glory, Wine an embleme of Cele­stial Glo­ry. Vide Grot. ad Text. and happiness here, he calleth it New Wine, [...], that is, Wine of another kinde, [...] (as Grotius ex­plains it) Intellectual, Spiritual Wine.

Wine.] Thus the Rabbinical Jews were wont to set forth eter­nal life, by wine kept from the beginning of the world, from the first Creation. And the like ex­pression the Spirit of God may be conceived sometimes to make use of. In that 55 of Isaiah, v. 1. Christ is brought in making Proclamation, Ho, every one that thirsteth, &c. Come and buy wine and milk; Under those two words comprehending all spiri­tual and heavenly blessings, Grace and Glory. And thus do some understand that Speech of Christ to his Church, Cant. 5.1. Where he tells her, I have drunk my wine, with my milk.] This he did (as he saith) in his Garden, by which they understand the Heavenly Paradise, where he promised the penitent theef to meet him. Here doth Christ so­lace himself, after all his sorrows [Page 94]and sufferings upon earth, injoy­ing celestiall glory and happiness: This he here calleth by the name of Wine, Resemb­ling it in the pro­perties of it: [the fruit of the vine.] and that not unfitly:

1 Wine is a generous, sweet, and delectable liquor, most plea­sant to the pallate, Reas. 1 Wine de­lectable. and gratefull to the stomack, one of the preciousest juyces that the earth produceth. Hence it is that the mutuall love betwixt Christ and his Church is compared to Wine, and preferred before it, Thy love is better then wine (saith the Church to Christ) Cant. 1.2. How much better is thy love then wine? (saith Christ to his Church) Cant. 4.10. more sweet, more pleasant; such is the glory of Heaven, yeelding an un­speakeable complacency to the soule; such as none can appre­hend, but they that are possessed of it: Even as none can tell how [Page 65]grateful and delectable Wine is, but they who have tasted of it. So is it with heavenly bliss, such is the excellency of it, as none can conceive, but those who are entred into it, and swallowed up of it. Eye hath not seen, ear hath not heard, neither hath it entred into the heart of man, what things God hath prepared for them that love him. 1 Cor. 2.9.

2. Wine, as it is delectable, Reas. 2 so it is cordial; Wine Cordial. not onely pleasing the pallate, but chearing the heart. Should I leave my wine, (saith the Vine in Jothams parable) which cheareth God and man, Judg. 9.13. Wine maketh glad the heart of man (saith the Psalmist) Psal. 104.15. Where­upon Solomon (called by the name of Lemuel, that is, of God, a King of Gods making) Prov. 31.6. adviseth to give wine to [Page 66]those that are of heavy hearts. Wine being of a spirituous nature, it exhilarateth the spirits, it maketh merry, Eccles. 10.19. And in this property again, it is a fit embleme of heavenly joy: Where ever the Kingdom of God is, there is joy. It is so with his Kingdom of Grace, of which the Apostle tells us, that it con­sisteth in Righteousness, Peace, and Joy, Rom. 14.17. much more in his Kingdom of glory there is joy. Enter thou into thy masters joy, Matth. 25.23. And nothing but joy. Here upon Earth the Christians Wine is mixed with water; his joys and comforts are allayed with a mix­ture of crosses and sorrows. But in Heaven there is pure wine, pure joy; and that fulness of joy. In his presence is fulness of joy, Psal. 16. last. It is so in Heaven, at Gods right hand, in the pre­sence [Page 67]of his glory. Thus celestial happiness is set forth under the name of wine. And that

New wine] So called, Celestial glory, why called new wine. not onely because it is of another kinde (as I said) but of a better, a more excellent kinde. Soleut He­braei quit­quid pra­stanthus est, atque sua­vius, novum appellare. Maldon. ad loc. [...] excellenti­am. Sic & [...], Apoc. 2.17. & 3.12. Novum e­tiam apud latinos di­citur quic­quid egregium est. Pollio & ipse amat nova carmi­na—Camer. Myorth. ad Text. Thus the Hebrews, (as Maldonate noteth upon it) are wont to call a thing that is excellent, New. O sing unto the Lord a new song, (saith the Psalmist) Psal. 96.1. & 98.1. that is, (as he expounds it) an excellent song. In this sense (among others) the Gospel com­mand concerning love, may be called a New commandment, 1 John 2.7, 8. and the Gospel covenant, a new covenant, Heb. 8.8. And such is this wine in the Kingdom of God, new wine, true Nectar (which the Poets fained to be the drink of the [Page 68]gods) of a more excellent kinde then any here upon Earth.

Thus doth Christ still reserve the best wine to the last: Christ still reser­veth the best wine to the last. So he did in a literal sense at that marriage feast in Cana of Gali­lee, which he graced with his own presence, as the Master or Ruler of the feast tells him, Joh. 2.10. And this he doth in a spi­ritual sense. As he did here for himself, so for his Saints he re­serveth their best wine for the last; not so with wicked men. They drink their best wine first; Not so for wicked men. having their portion in this life, here they meet with many carnal comforts and contentments, which it may be the dearest Saints of God want. But their worst is to come. So our Saviour telleth them, Luke 6.25, 26. Wo unto you that are full, for ye shall hunger; wo unto you that laugh now, for ye shall mourn and [Page 69]weep. Here they have their sweet wine, but there is sower and bit­ter wine reserved for them; even that wine which is prepared for Babylon, Rev. 14.10. The wine of the wrath of God, which is poured out without mixture into the cup of his indignation. Of this wine shall the worshippers of the Beast drink, all Idolaters, and with them all other wicked & ungodly men. But for his Saints. But it shal be otherwise with Gods Saints and Servants. Here it may be God may deale with them as the Jews dealt with our Savior, Mat. 27.34. when they gave him Gall and vineger to drinke; he may make them drink the wine of astonishment (as the Psalmist complains, Psa. 60.3.) wringing out unto them waters of a full cup (as he else­where speaketh Psal. 73.10.) laying out unto them a large measure of sore afflictions; But [Page 70]there is better Wine reserved for them hereafter. New wine, ex­cellent wine, joy infinitely transcending all joyes earth can af­ford: This was Christs portion, and this shall be their portion; So much they are assured of, Isa. 65.13, 14. Therefore thus saith the Lord God, Behold my servants shal eate, but ye shal be hungry, behold, my servants shal drink, but ye shal be thirsty; behold, my ser­vants shall rejoyce, but ye shall be ashamed; Behold my servants shall sing for joy of heart, but yee shall cry for sorrow of heart, and shall howle for vexation of spirit.] Such a change can God make in the affairs of this world, and I doubt not but he will yet doe it in a great measure for his Church in the latter daies, to which that promise seems to re­late: But however such a change there shall be hereafter: There [Page 71]is wine, new wine reserved and laid up for the Saints in heaven, which the men of this world shall never tast of. This wine our Sa­vior here promiseth to himselfe, that he should drink of it, which accordingly not long after he did upon his ascention into heaven, then having finished his suffering worke, he entered into his rest, from thenceforth injoying un­speakable glory and happinesse. And herein he tells his Apostles that they should also have a share with him. So it follow­eth; Untill that day, Judas ex­cluded, though not from Sacramen­tall, yet from Ce­lestiall communi­on with Christ. when I shall drinke it new with you.] with you] What, with all of them? not so, if Judas were in the company; which some conceive that he was not, taking up this for an argument against it, because Christ here promiseth to those who dranke of that cup with him in the Sacrament of his Supper, [Page 72]that he would drink it new with them; Vobiscum ad plures, non ad om. ner referen­dum est. Aquin. ad loc. a matter wherein Judas had neither part nor lot. But sup­posing him to be there, yet wil not this create any great difficulty, the promise being indefinite, not universall, extending to the generality of them; to as many of them as had there not onely a Sacramentall, but also a spiri­tuall communion with him. Observ.

With all such will Jesus Christ drink this new wine in his Fathers Kingdom; Such as have com­munion with Christ up­on earth, shall have communi­on with him in Heaven. have a blessed communion with them in heaven.

Marke it, this is the Obser­vation which I have been long making way to. Such as have communion with Jesus Christ upon earth shall have commu­nion with him in heaven. Christ will not drinke this new wine a­lone; he is not, will not be satisfi­ed unlesse his Saints partake with him: Thus he is brought in ex­pressing [Page 73]himselfe to his Church in the place fore-named, Cant. 5.1. I am come into my garden, my sister, my spouse, I have ga­thered my myrrhe with my spi­ces, I have eaten my hony combe with my hony, I have dranke my wine with my milk; eate O friends, drinke, drinke abun­dantly O beloved.] Thus doth the Lord Jesus Christ call his Church to communicate with him, as in his Kingdom of Grace here, so of Glory hereafter, where entering into his Garden, his heavenly Paradise, he doth as Job speaketh of himselfe Job 31.17.) not eat his morsell by him­selfe alone, or drink his wine a­lone, ingrossing that heavenly glo­ry to himselfe, but he calleth his Saints and Angells to the partici­pation of it. This is that which he makes promise of to his Apo­stles, Matth. 19. where when [Page 74] Peter (speaking in the name of the rest (as often on other occasi­ons he doth) demands of his Ma­ster what recompence they should have for that love and re­spect which they had shown un­to him, in forsaking al for his sake, he receiveth this answer from him (ver. 28.) Verily, I say unto you, that yee which have followed me in the regeneration, when the Son of man shall sit on the throne of his glory; yee also shall sit upon twelve thrones judging the twelve Tribes of Israel.] They should be sharers with their Master in his glory, when he should sit as a King up­on his Throne, they should sit as his Peeres about him; when he should sit as Lord Cheife Ju­stice upon the Bench, they should sit as his Justices, as his As­sessors. To the like purpose is that other promise. Luk. 22.28, [Page 75]29. where our Saviour, to take his Apostles off from that vaine contention of theirs about a tem­porall superiority, a secular pri­macy; hee tels them that in as much as they had been partners with him in his Sufferings, and had hitherto owned him in his worst condition, therefore they should also communicate with him in his glory, [I appoint unto you a Kingdome, as my Father hath appointed unto me, that yee may eate and drinke at my Table in my Kingdome, &c.] Thus ha­ving had communion with him upon earth, he promiseth them that they should have communi­on with him in heaven. A Pro­mise which in effect speaketh the same thing with this here in the Text; where their Lord and Ma­ster eating and drinking with them in the Sacrament of his Sup­per, tels them, that one day, hee [Page 76]would drinke that wine new with them, have a sweet and blessed communion with them in the Kingdome of his Father, whereof that Sacramental Com­munion was a Representation and a Pledge; this he promiseth to his Apostles.

And what hee promiseth to them, the like (for substance) shall he performe to all who have a like communion with him: even to all true beleevers, such as here follow him, by profession and imitation; they shall bee with him; where I am, there shall also my servant be, Joh. 12.26. This was a branch of his last Will, as he declares it, Joh. 17.24. Father, I will that they al­so whom thou hast given mee (given to beleeve on me, as the 20. ver. explaines it) be with me where I [...] that they may be­hold my glory] I, and not only [Page 77] behold it, but partake in it; The glory which thou hast given me, I have given them (so we have it ver. 22.) That glory and happinesse which God the Fa­ther had by promise insured upon his Son Christ, by a like pro­mise Christ maketh it over to all true beleevers, estating it upon them. And giving them a title to it here, he will put them into the actuall and full possession of it hereafter. Come yee blessed of my Father, inherit the King­dome prepared for you from the foundation of the world, Matth. 25.34 Such a blessed Communion shall they have with Christ in heaven, who have here a spirituall communion with him upon earth.

Quest. Celestiall communi­on begun at the day of death. But when shall they have this communion?

A. I answer, The begin­ning hereof shall be at the day [Page 78]of death. To day shalt thou be with me in paradise, saith our Saviour to the penitent theef, Luke 23.43. promising to meet with him in a place of rest and happiness; whether his soul was translated upon the dissolution and separation of it from the Body. Thus it is said of Laza­rus, that dying, he was forthwith carried by the Angels into A­brahams bosome, Luk. 16.22. his soul (his better part) was conveyed in recessum quietis aeternae, into the retiring place of eternal rest in Heaven, where he should have communion with A­braham, the Father of the faithful, and with other Saints and Angels. Here beginneth that blessed com­munion which the Saints shal have with Jesus Christ. Upon their dis­solution they shall thenceforth be with him, beholding, enjoying him, and haing enjoyed of him. [Page 79] I desire to be dissolved, and to be with Christ, Phil. 1.23.

But the perfection hereof is reserved to another day, Perfected at the Re­surrection. the last day, the day of the general re­surrection and judgement, when the bodies of Gods Saints being raised out of their dust, and re­united to their glorified spirits, shall be made joynt partakers of eternal glory and happiness with Jesus Christ. Now shall this their blessed communion be at the full, which was before but in the change; and hereupon it is, that our Saviour here in the Text referreth this his drinking of this new wine with his Apostles unto that day, [...], until that day, the day of judge­ment, which is frequently in Scripture by way of eminency so called [That day. The day of judge­ment cal­led, That day.] But the Bre­thren are not in darkness, that [that day] should evertake you [Page 80]as a theif, (saith the Apostle to his Thessalonians, 1 Thes. 5.4. speaking of the day of the Lord, (as the second verse explains it) the day of his coming to judge­ment. He shall come to be glo­rified in his Saints, and to be admired in all them that be­leeve [in that day] (sith the same Apostle,) 2 Thes. 1.10. I know whom I have beleeved (saith he) and I am perswaded that he is able to keep that which I have committed unto him against [that day.] 2 Tim. 1.12. And again, Hence forth is laid up for me a crown of glo­ry; which the Lord the righ­teous Judge shall give unto me at [that day.] 2 Tim. 4.8. meaning, the time of Christs se­cond coming, his coming to judg­ment; So called by way of [...]minency. which is called That day (as I said) by way of excellency, as being the most remarkable [Page 81]day, the last and great day: A day full of glory to Christ, of joy to the godly, of sorrow to the wicked. A day which shall swal­low up all days; after which there shall be no more vicissitudes, and successions of days and nights; but one perpetual day for the righteous, for whom light is sown (as the Psalmist hath it. Psal. 97.11.) One perpetual night for the sinners and ungodly, who are children of the night, 1 Thes. 5.5. And at this day it is, that our Saviour here pro­miseth to drink this wine new with his Apostles, because then, and not till then, he should have a full communion with them, and they with him in his King­dom of glory. So is that fore­named place most fitly and genu­inely to be understood, Matth. 19.28. Ye which have follow­ed me in the Regeneration, where [Page 82]the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, &c.] Where those words [In the Re­generation] are more fitly refer­red unto the latter part of the verse, then to the former (as Be­za and Grotius note upon it) as pointing at the day of the general Resurrection, which shall be a day of renovation; when there shall be new Heavens, and a new Earth (as St. Peter tells us) 2 Pet. 3.13. and a general resti­tution of all things (as he also saith of it) Acts 3.21. This time our Saviour there calleth the Re­generation, [...], because then the sons of God shall be, as it were, begotten again the second time; being here begotten to a lively hope (as the same Apostle hath it, 1 Pet. 1.3.) they shall there be put into the actual and full possession of the thing hoped [Page 83]for, Receiving the end of their faith, the salvation of their Souls, (as it there followeth, vers. 9.) Then shall they sit with Jesus Christ, having a full communion with him; then shall be that great and solemn feast of which our Saviour speaketh, Matth. 8.11. When, Many shall come from the East, and from the West, and shall sit down with Abraham, and Isaac, and Jacob, in the Kingdom of God. Gods Saints shall be gathered from all quarters of the world, and brought to that [...], that Caenaculum, that large up­per room (possibly represented by that, wherein our Saviour cele­brated the Passover, Luk. 22.12.) The heavenly Guest-chamber, where they shall have a sweet communion with Jesus Christ, and one with another. Then shall be that great Supper, the last [Page 84] marriage Supper of the Lamb, (of which, that mentioned Rev. 19.9. shall be a praeludium) when he shall drink this new wine (of which, not improbably that new wine which he made of water, at the marriage in Cana of Galilee was a Type,) with all those who have here had a spiri­tual communion with him upon Earth.

Quest. Quest. And why will he thus drink this new wine with them? Why Christ will com­municate his glory to his Saintes. Thus make them partakers of this glory and happiness?

Answ. To this I may answer. First, This will he do to them, because they are his favorites; Answ. 1 even as King Ahasuerus going to the banquet of Wine, They are his favo­rites. which Esther had prepared for him, taketh Haman along with him, being his special favorit, Esth. 5.5. Such were the Apostles to Christ, being upon earth; and such are [Page 85]all true beleevers to him, being in Heaven: All Friends. Ye are my friends, if ye do whatsoever I command you, John 15.14. All Favorites. The people upon whom Jesus Christ hath set a pe­culiar love, (who hath loved us, and washed us from our sins in his own blood, Rev. 1.5.) whom he hath taken into a nearer rela­tion to himself, then others; they are his Brethren, and Sisters, and Mother, Matth. 12.50. And upon this account it is, that he calleth and bringeth them to this banquet of wine, to drink this new wine with them.

Secondly, 2 Whilest Jesus Christ thus honoreth and glorifieth, Christ honored and glori­fied in his Saints. them he himself is honored and glorifi­ed in them and by them. So much we may learn from the Apostle, 2 Thes. 1.10. where speaking of Christ, and his second coming, he saith, He shall come to be glori­fied [Page 86]in his Saints, and to be ad­mired in all them that be­leeve. Marke it. At this day Christ shall be glorified, not on­ly in himselfe, but also in his Saints; whose glory, as it com­meth from him, so it redown­deth also to him, and reflecteth upon him, so as he is thereby made more glorious; this grace and goodnesse which he exerci­seth upon them in so glorious a manner, being matter of everlast­ing admiration to all that behold it: Even as the glory of the Court is the honor of the King. Thus the glory of the Saints is the glory of Christ, whose members they are.

And their joy is his joy; The Saints joy Christs joy. so he calleth it, Joh. 17.13. These things spake I in the world, that they might have my joy ful­filled in them.] [my Joy] so he calleth their joy, (as for other reasons, so), because he rejoyceth [Page 87]in the welfare and happinesse of his people. Their joy shall bee his joy; Even as their sufferings upon earth are his sufferings. [...], (as Paul calleth them, Col. 1.24.) [the Remain­ders] That which is behind of the afflictions of Christ; Even so their joyes are his joyes; which shall not bee fulfilled without them. Whence it is that the Church is called his fulnesse, Ephes. 1.23. The fulnesse of him, that filleth all in all. Such is the love of Christ to his. Church, that though hee have a fulnesse in himselfe, and that not repletive onely, but dif­fasive also, communicating of his fulnesse to others, not receiving any thing from them, yet he ac­counteth himselfe defective, un­lesse he have his Church joyned to him, and made partakers of the same glory with him. But I [Page 88]shall no longer dwell upon do­ctrinall Illustration.

That which now remaines is practicall Applica∣tion. which I shall direct onely two wayes, by way of Consolation, Exhor­tation.

Use 1. Use. 1 By way of Consola­tion. Consola­tion to such as have communi­on with Christ up­on earth. So our Saviour himselfe here intends what he saith to his Apostles, that it might be as a Cordiall, first to himselfe, then to them. To himselfe, to streng­then his approaching Passion; to them, to comfort them concer­ning his departing from them: And both these waies let it bee usefull unto us; I mean such, and onely such as have communion with Jesus Christ. In respect of them­selves, a Cordial a­gainst pre­sent suffer­ings. or fears. Being in our measure such, now take this,

1 As a Cordiall against pre­sent and imminent, felt or feared Tentations. In this case let Chri­stians look beyond the present; [Page 89]their present sufferings or feares, setting before them this cup, this cup of new wine, prepared in heaven for them, after they have finished their suffering worke. So did our blessed Saviour here, apprehending that bitter cup coming towards him, which he was to drink in his passion, he sets before him this cup, this sweet cup, which he should drinke of in his exaltation. This is that which the Apostle tels us, Heb. 12.2. where speaking of Christ, and his exemplary patience in his sufferings, he saith, that for the joy which was set before him, he indured the crosse, and despised the shame, &c.] Thus did he drown all his sorrowes and fears in this cup of new wine, in the apprehension of that heavenly glory which waited for him after his suffering worke was over. In this way it was (as is most pro­bably [Page 90]conjectured) that the An­gell of God is said to have strengthened him in his Agony, Luk. 22.43. And there appea­red unto him an Angell from heaven strengthning him.] This he did, not by infusing, or com­municating to him any power or vertue, Christus e­nim destitu­tus Divini­tatis in se habitantis virtute, hu­manaeque naturae re­lictus, ac proinde, [...], o­pus habuit Angelorum solatio. Gro. Annot. in Lu. 22.43. New wine for heavy hearts. but by presenting unto his humanity (his divinity being for the present asleep, and the influ­ence of it for the time suspended, (as Grotius there ingeniously explains it) the certain assurance of a speedy victory, and insuing glory. And in the like way let me (as an Angell, and Minister of Christ) strengthen your hearts against what ever tentations and sufferings yee are subject unto, viz. by setting this new wine be­fore you.

So Salomon (or rather Bath­sheba, for he learned that lesson from his Mother, as in the first [Page 91]verse of the Chapter he acknow­ledgeth) adviseth in the place forenamed, Prov. 31.6, 7. Give strong drink to him that is rea­dy to perish, and wine to those that bee of heavy hearts; let him drinke and forget his po­verty, and remember his mise­ry no more.] And this counsell shall I here lay hold upon, mak­ing use of it in a spirituall way, giving this new wine to those that are of heavy hearts, presenting unto dejected spirits in their dis­consolate condition this cup of consolation, which I shal desire all such not only to tast, but to drink of, and that a hearty draught, to sit at it. So doe Wine bibbers use to doe at their wine, against whom the Prophet denounceth that woe, which I shall desire all such Good-fellowes to take notice of, Isa 5.11. Woe unto them that rise up early in the morning, [Page 92]that they may follow strong drink, that continue till night, till wine inflame them.] Christians to sit at this wine. They sit at the wine; the like let Christi­ans do at this wine; in the drinking whereof, there is no fear of excess; sit at it, continue by it, I mean, by Divine meditati­on, and serious contemplation, often setting before them the joy and glory of Heaven, which God hath prepared for his Saints and servants, after that they have suffered a while. Here (it may be) they meet with many a bitter draught, they have their afflicti­on, and their misery, their worm­wood, and their gall, (as the Church describes her sad condi­tion in Babylon, Lam. 3.19.) But let them remember there is wine, new wine laid up in Heaven for them. A Cordial for such as suffer for Christ.

And how should the thought hereof comfort and strengthen [Page 93]the hearts of all the sons and daughters of Sion, in the midst of what ever sufferings? especi­ally, if they be sufferings for Christ. Now let them know, that drinking of his Cup here, they shall drink of it hereafter. Drinking of his bitter cup, they shall drink of his sweet cup; drinking of his Vinegar, his old and sowre wine here, they shall drink with him of his new and sweet wine another day. Having thus communion with him in his sufferings upon earth, they shall have communion with him in his glory and happiness in Heaven. Ye are they (saith our Saviour to his Apostles) who have continu­ed with me in my temptations: Therefore I appoint unto you a Kingdom, as my Father hath appointed me, that ye may eat and drink at my table in my Kingdom, Luke 22.28, 29. [Page 94]Thus being sharers with Christ in his Cross, they shall be also in his Crown. If we suffer with him, we shall also be glorified with him; reign with him, Rom. 8.17. 2 Tim. 2.12.

Christians! Christians to have an eye to the recom­pence of reward. Be ye more in the thought of this, feeling your hearts oppressed with the weight of temporal sufferings, do but cast the glory of Heaven into the contrary ballance against them. So did Moses, of whom the A­postle tells us, Heb. 11.26. That he esteemed the reproach of Christ (for Christs sake) greater riches then the treasures of E­gypt; for he had an eye to the recompence of reward; not one­ly to the earthly Canaan (as Gro­tius would have it) but to the heavenly, and to the glory there­of.

This is the Christians [...], of which the same Apo­stle [Page 95]speaketh in the Chapter fore­going, Vers. 35. Cast not away your confidence, which hath great recompence of reward; not onely temporal, but eternal. And this it was, which Moses there had an eye at, the reward of eternal life. This it was, that he put in the scale against all his sufferings: the like do we; which doing, we shall finde this infinite­ly preponderating and weighing down the other. So it did at Pauls beam. I reckon (saith he) that the sufferings of this present life are not worthy to be com­pared with the glory which shall be revealed in us. So it is. The [...], the sufferings, the Martyrdoms of this present life; be hey never so many, never so great, yet they are not [...], they hold no proportion with the re­compence of reward, the glory of Heaven: The one being com­paratively [Page 96] light, the other pon­derous; the one momentany, the other eternal. So the Apostle weighing them in the ballance of the Sanctuary, sets his Tekel up­on the former, in that elegant E­nantiôsis of his, 2 Cor. 4.17. Our light affliction, which is but for a moment, worketh for us a far more exceeding, and eter­nal weight of glory. Ever then let this be in our right eye. In imitation of our heavenly pat­tern, set we this joy before us: And herewith stay our hearts against whatever apprehensions, or fears.

Yed, A Cordial in the last agony. even of death it self. That is a Cup which we must all drink of, sooner or later; and to flesh and blood it is a bitter cup. The bitterness of death is past (saith Agag, when he thought to have escaped with his life,) 1 Sam. 15.32. I finde more bit­ter [Page 97]then death (saith the Preach­er, of the deceitful woman,) Eccles. 7.26. Death is a bitter cup; it will be found so to those who have nothing to sweeten their mouths with. To allay the bitterness of it, sweeten it with this new wine, the apprehension of heavenly glory; which being tasted of, apprehended by Faith, will be of soveraign use to com­fort the heart, and bear up the Spirit in the midst of this last agony. Of such use was it to our Saviour, and of such use let it be to all that are his.

Thus in the midst of what ever conflicts here we meet with in our warfare upon earth, remem­ber we what is laid up in Heaven for us; what through Christ (be­ing his, his Subjects, his Souldi­ers,) we may certainly expect and look for, when we have fi­nished our course.

It was the speech of the Ro­man General, wherewith he is said to have encouraged his Soul­diers, being to engage in a hazard­ous battel; So dine ye this day (saith he) as remembring that ye are to sup in another world. Muscul. ad Text. This Speech Musculus (writing upon the Text) taketh notice of, as a passage which hath been looked upon by many, as worthy to be remembred by Christians. But how much more (saith he) is this sentence of our Saviour here to his Apostles, worthy to be recommended to them, and inculcated upon them? Where he maketh promise to those who shall stick close to him, follow­ing him (as his Apostles had done) that they shall sup with him in another world; have a sweet communion with him, drinking of this new wine with him in the Kingdom of his Father. [Page 99]Thus make we use of this in our own personal tentations and suf­ferings.

2. 2 And (secondly) make use of it in reference to others. In respect of others. A Cordial for such as are to part with their nearest and dear­est relati­ons. When we are to part with our nearest, and dearest relations, Husbands to part with their Wives, Wives with their Husbands; Parents with their Children, or Children with their Parents: These are to be taken from us by death, who while they lived, were the delight of our eyes, and the joy of our hearts, among the cheif of our earthly comforts.

This is a time wherein com­fort is very seasonable. Now a cup of consolation would do well. Such a custom there was amongst the Jews, (as we may learn from the Prophet Jeremy, Jer. 16.7. where speaking of those calami­tous times which should come upon that Nation, wherein all [Page 100]neighborly offices of love and re­spect one to another, should be wholly neglected and laid aside, among other things, he saith, That they should not give the cup of consolation to their Bre­thren for their Father, or for their Mother,) when any of their friends were in heaviness for the loss of those who were near and dear to them, not to put them to the trouble and charge of a feast (as the custom now a days is, Longe secùs quâm apud nos in usu est, ubi vi­duae morte conjugum graviter afflictae mensam vi­cinis, & cognatis in­firuunt. Cart­wright. Com. in Prov. 31.6, 7. not so fitly and approvedly, as our reverend Cartwright notes it, writing upon Prov. 31.6, 7.) but either to invite them to their Houses, or else to send in to them provisions of meat and drink, that so by eating and drinking with them, they might help them the better to digest, and put over their grief. This was that which the Prophet there cal­leth the cup of consolation. Such [Page 101]a cup our blessed Saviour here giveth to his Apostles. His de­parture being now at hand, and he taking his leave of them, leaveth this consolation with them; that however he and they should part for a time, yet it should be but for a time. There should come a day when they should meet again, and then they should drink a better cup, have a better communion together, then now they had. And the like cup of consolation let me this day put into the hands of all such a­mong you, as either at present are, or (how soon, you know not) may be in the like condition; whom God hath called, or shall call to part with your dearest re­lations (as a parting there must be:) Know you, and consider, that this is but a parting for a time. This I speak in reference to such, as you have comfortable [Page 102]hopes of, that they are dead in the Lord. Indeed, as for others, such as live and die without hope; to part with them, is a sad parting: But being such, such as are faln asleep in Christ; now know, that your parting with them, is but for a time, not for ever. Though they shall not re­turn to you, yet you shall go to them (as David said of his childe, 2 Sam. 12.23.) So as you and they shall have a meet­ing in Heaven, where you shall both have a sweet communion with Jesus Christ, and (so far forth as may make for your mutu­al happiness) one with another; drinking of this new wine, Use 2 enjoy­ing those joyes, Exhortati­on to make sure our com­munion with Christ up­on Earth. which shall never more know what any mixture of sorrow meaneth. This by way of Consolation.

2. Which that we may ac­cordingly apply, and bring home [Page 103]to our selves, be we exhorted (in the second place) every of us, to endeavor to make this sure to our selves, That we be (as Paul cal­leth beleevers, Rom. 9.8.) Chil­dren of the promise; such as to whom this promise belongs. Who they are, I have hinted to you al­ready, in laying down the Do­ctrine, viz. Such as have com­munion with Jesus Christ upon Earth. Such onely shall have communion with him in Hea­ven. Every of us then have an eye to this.

And here content not we our selves with an outward, Not con­tenting our selves with visi­ble and Sacramen­tal com­munion. visible communion: Not, but that also we must have a regard unto this, to have an outward communion with Jesus Christ, to own him, follow him in a visible profession of his Name, Which yet is not to be neg­lected. and to meet him in his Ordinances; as in hearing of his Word, so in partaking in [Page 104]his Supper to eat and drink with him at his Table.

Which Ordinance Christians ought the rather to have regard unto, and make use of, in as much as it is both a sign and a pledge of their heavenly com­munion. Sacramen­tal com­munion. Such is this Sacramen­tal communion in the Supper.

First, 1 A sign representing it. So it doth, A sign re­presenting the hea­venly communi­on. and that most lively; specially as that Ordinance is now administred unto you, and recei­ved by you in this Congregation; where your sitting at the Table, and there eating and drinking of the Sacramental Bread and Wine together, Sitting at the Table, a Mystical ceremony, represent­ing the communi­on of the Saints in Heaven. carrieth with it a more lively representation and resem­blance of that heavenly commu­nion, which one day you hope to have with Jesus Christ, and with his Saints and Angels, then any other form or manner of Admi­nistration doth, or can do. So [Page 105]much is not obscurely insinuated unto us in those expressions, which our blessed Saviour is pleased to make use of in describing and set­ting forth that heavenly commu­nion; which he doth by sitting, Matth. 8.11. Many shall come from the East, and from the West, and shall sit down with Abraham, and Isaac, and Jacob, in the Kingdom of God. [...], Accumbent, sit down. A metaphor taken from feasts, or banquets, where men of dif­ferent conditions sit down toge­ther, so having a civil communi­on one with another. So do the guests, whilest the servitors stand by; as the story tell us Martha did, while Lazarus, with the rest, sate at table with our Saviour, Joh. 12.2. And so again, by eat­ing and drinking at the Table, Luke 22.30. I appoint unto you a Kingdom, &c. That ye may [Page 106]eat and drink at my Table. [...], At my Table. An expression questionless derived from his last Supper, which he had then administred; where his Apostles sate down with him, eating and drinking at his ta­ble. Thus they then celebrated the Passover; not standing (which gesture was appropriated unto that first Passover in Egypt, because they were to eat it in haste, (as Moses tells them, Exod. 12.11.) but sitting, their ordinary table gesture, as the Evangelists Matthew and Mark both express it, Matth. 26.20. Mark 14.18. And in the same posture they celebrated the Eu­charistical Supper; sitting, and eating, and drinking at the Ta­ble. Which was to them a re­presentation of that heavenly communion, which there he pro­miseth they should have with [Page 107]him in Heaven; shadowing it out not onely in the actions of eating and drinking; but also in the posture of sitting, and eating and drinking at the table. A gesture not sub­ject to any just excep­tion. Which I desire it may be the ra­ther taken notice of, for the satis­fying of such as make a scruple of the like manner of administra­tion at this day: Which, being so conform and agreeable to the Primitive pattern, cannot, I am sure, upon any just ground be quarrelled with.

Secondly, 2 As this Sacramen­tal communion is a sign, Sacramen­tal com­munion a pledge of celestial. so a pledge of the heavenly commu­nion. As a sign representing it, so a pledge sealing, assuring it to all the worthy receivers of that Sacrament. And upon this dou­ble account (amongst others) it ought not to be neglected, but conscientiously attended upon, where it is according to Christs Institution held forth.

But Christians may not rest here, External communi­on not to be rested in. in such an external com­munion. This Judas had; he followed his Master in an out­ward profession, as well, as the rest of the Apostles; he heard his word; he participated with him in the Passover, and for ought I know, in the Supper also. Yet had he nothing to do with this promise; being first a Tray­tor to his Master, and after, his own executioner, he went [...], to his own place, (as St. Luke tells us, Acts 1.25.) that is, to that Hell, which was a place more fit for him, then that wherein he was among the Apo­stles; and a place to which, for his treachery and perfidiousness, he was by God justly designed, (as that Text is commonly (and I think properly) expound­ed.)

See then that we go further, [Page 109]that we have an inward, spiritual, Inward, spiritual communi­on to be sought after. Rom. 6.5. invisible, mystical communion with the Lord Jesus. That, be­ing ingrafted into him, not onely Sacramentally (as all persons baptized are) but really, and truly united to him by faith and love, we be made partakers of his Spirit, which may transform us into his Image. Eph. 3.17. That Christ may dwell in our hearts, being present in us by the influence of his Grace and Spirit; commu­nicating to us the vertue of his death and resurrection, Phil. 3.10. whereby we may be inabled to die unto sin, and to live unto righteousness; shewing forth his vertues, ex­pressing his life, imitating his obedience, in doing and suffering the will of our heavenly Father; not onely hearing, but receiving his words (as the Apostles are said to do, John 17.8.) not one­ly eating of his bread, and drink­ing [Page 110]of his cup in the Sacrament, (which many do upon earth, who shall never eat or drink at his table in Heaven) but that we eat his flesh, and drink his blood; ap­plying the merits of his death un­to our selves, unto our justifica­tion; looking up to him, and by faith hanging upon him for a con­tinual supply of his Spirit, whereby we may be strengthned in the inward man, Eph. 3.16. 2 Cor. 3.18. and changed from glory to glory; growing from grace to grace, until we shall all come in the unity of the Faith, and knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ (as the Apostle speaketh, Ephes. 4.13.) Having such a communion with this our blessed Lord and Saviour here, in his Kingdom of grace upon earth, we shall have a blessed Communion with him in [Page 111]his Kingdom of glory in Hea­ven, where we shall drink of this fruit of the Vine new with him to all eternity. Which honor and happiness may he vouchsafe to every of us, To whom with the Father, and the Holy Ghost, be praise and thanks giving now and for ever. Amen.

Acquaintance with God.

IN this Verse (as Ju­nius looketh upon it) we have a briefe Epi­tomie and Summary of all the Counsell and Comfort which the wise Temanite Eli­phaz holdeth forth unto his af­flicted friend Job in the latter part of this Chapter. Junii Ann. ad loc. Mine eye at present is principally upon the former of these, Counsell; which, [Page 120]setting aside the mistake in the personall Application of it, we shall finde in it selfe wholesome, and soveraign.

Acquaint now thy selfe with him] that is, with the Almigh­ty: so the 23. verse maketh it out, with God. Where, before I come to the substance of the Counsell, let me by the way take notice of that circumstance, which I meet with in the Particle [Now.]

Acquaint [Now] thy selfe.] The word in the originall is (Na) [...] which may bee translated either quaese, or nune; either, I pray thee, or now. In the former sense it is used often, as a particle of obser­vation, intreating, and beseeching one; So it is translated in the verse following: And so Tremel­lius (with whom our former Translation agrees) here renders it. Assuesce quaese. Acquaint thy selfe, I pray thee, with him.]

Now, shall we so look upon it, then it denotes & imports the af­fection of the speaker; who having before dealt somwhat harshly and rigidly with his friend Job, now he changeth his note, speaking to him in a more milde and gentle language, that so his former words might the rather take place with him, and be the better dige­sted by him. To which end also he here intimates unto him the serious and earnest desire which he had of his good and welfare, that by hearkning to his advice, he might reap the comfort and benefit of it. [I pray thee.]

With such affection ought Gods Interpreters, Observ. his Messen­gers, his Ministers to speake unto his people. How ever they are not to spare their sins, but to deale plainly with them, Tit. 1.13. rebu­king them, and that where need is [...], cuttingly, sharpely; [Page 122]setting their sinnes in order before them, thundering out the Judge­ments of God against them in case they shall persist in them (as E­liphaz here doth in the former part of this chapter) yet withall they are to deale lovingly and af­fectionately with them, imitating the Physician, who wraps his bitter pils in Sugar; or gives his Patient some sweet morsell after a distasteful potion: Thus are they to sweeten tart Reprehensions, with milde and affectionate Insi­nuations; breathing love into the bosomes of those whom they are inforced to deale harshly with, making it manifest they desire no­thing more then that their advice and counsel may bee accepted of them. To which end (how­ever they may (as Gods Mes­sengers in an authoritative way command, yet) they are to be­come Suitors to them. As Paul [Page 123]saith to his Philemon ver. 8, 9. Though I might be much bold in Christ, to enjoyne thee that which is convenient; yet for loves sake I rather beseech thee.] Thus are the Ministers of Christ to deale with those committed to their charge, intreating, beseech­ing, what they might command: I beseech you Brethren (saith Paul to his Romans) chap. 12.1. As if God did beseech you by us, we pray you in Christs stead, be yee reconciled to God, 2 Cor. 5.20. A language fit for a Gos­pell Minister. But I shall not dwell upon it.

2 Others (with whom our present Translation goeth along) look upon it as an Adverb of Time, Nunc, Now acquaint thy selfe with him.] Take it so, it admits of a twofold reference, either to Jobs present condition, or to Eliphaz his foregoing Dis­course.

1 To Jobs present condition, which was an afflicted state, hee then lying under the hand of God, under many sad and grie­vous afflictions. In this condition Eliphaz may be conceived here to bespeak him after this manner: [Now acquaint thy selfe with him.]

Time of affliction is a proper time, Observ. a fit season for poor sinners to come in unto God.

Conversion and true repen­tance, which are never out of sea­son, are then very seasonable. Come (saith the Church) and let us return unto the Lord, for he hath torn, and he will heale us: he hath smitten and he will bind us up.] Hos. 6.1. Not to come in unto God at such a time, is a double iniquity, no small aggra­vation of a former Rebellion. So the Lord chargeth it upon Israel, in that knowne place, Amos 4. [Page 125]where he repeats this as the bur­den of his complaint, Amos 4. v. 6, 8, 9, 10, 11. no less then five several times. I have done thus, and thus to you; smiting you with this judgement, and with that, But yet ye have not returned unto me, saith the Lord.

Applic. Taking notice here­of, let Eliphaz his (now) in this sense take place with every of us, who in any degree are brought into Jobs condition.

Is it so, that the hand of God is out against us in what kinde so­ever it be? Now, now acquaint our selves with him, and make peace. A proper time for such a purpose. When the wrath and displeasure of God is kindled against us, and breok forth upon us, then to seek unto God. In their affliction they will seek me early (or diligently,) Hosea 5. ult. To this end, it is that God [Page 126]breaketh forth upon those whom he hath a gracious purpose to­wards. 2 Sam. 14. Even as Absalom dealt with Joah, when he would not come at him, he sets his field on fire to bring him to him. Thus dealeth God sometimes with his own people; when they estrange themselves from him, and other invitations take not place with them, he causeth the fire of his wrath to break forth upon them, by that means to bring them home to himself. Herein then let God have his end; which if we do, we shall have the comfort and benefit of it. Now acquaint thy self with him.

The other reference of this particle (Now) is to Eliphaz his foregoing discourse. 2 In the verses foregoing Eliphaz had been discoursing unto Job, Acts 24.5. (as Paul did once unto Felix) of [Page 127] judgement: Shewing what dis­asters, what mischiefs had befaln wicked and ungodly men, such as had no regard to have any ac­quaintance with God, and to walk with him. Hast thou marked the old way (saith he) which wicked men have trod­den? Vers. 15. (the old way, or the way of the old, viz. The old world before the flood, (as some expound it) which were cut down before the time, whose foundation was overflown with a flood, Vers. 16. They were swept away with that universal deluge. Thus dealt God with them: And after the like manner he often dealeth with others, who walk in their ways. [The rem­nant of them the fire consumeth (saith the words before the Text) Vers. 20. Such others as they were, God destroyeth, if not with water, yet with fire; which [Page 128]he doth sometimes literally, as he did them of Sodom and Gomor­rah; oft times metaphorically, consuming them by his judge­ments, his wrath breaking forth upon them like unto fire. Now seeing it is so, seeing this is Gods ordinary dealing with wicked men; Therefore, or Now ac­quaint thy self with him.

Observ. Observ. Such use ought men to make of the judgements of God executed upon others. Judgements which they see, which they hear of, they are ther­by to be deterred from walking in wicked ways. Poena ad parvos, terror ad omnes. Some are punished, that all may be warned. To this end, God requires that judgement should be executed upon the presumptuous sinner in so severe and exemplary a man­ner, Deut. 17. That man shall [Page 129]die, Vers. 12. Die without mer­cy. And wherefore so? The reason followeth; And all the people shall hear, and fear, and do no more presumptuously. And the like use should men make of divine judgements executed upon wicked and ungodly men, whom God maketh spectacles of his vengeance and wrath. Seeing them, or hearing of them, they should fear to sin presumptuously, not dare to go on in a course of sin: But breaking off their sins by repentance, they should come in unto God, betaking themselves to the working of righteousness. When thy judgements are in the earth, the inhabitants of the world will learn righteousness, (saith the Prophet) Isai. 26.9. they will learn, that is, they do, or ought to do it.

Applic. And this do we. None of us but have seen, or [Page 130]heard of terrible judgements executed upon presumptuous sinners; such as have had no re­gard to walk with God; how the fire of his wrath hath broke forth upon them in temporal plagues and punishments; so as they have been cut down before the time, taken away by untimely deaths, not living out half their days (as David saith of Bloody and deceitful men, Psal. 55. last.) and their foundation hath been overflown with a flood.] God hath sent some sweeping judgements upon them; begin­ning and making an end at once (as he threatens against the house of Ely, 1 Sam. 3.12.) Now let all these be as so many warning peeces unto us; teaching us to decline those ways which they have trodden, that so we may never pledge them in that cup of wrath and vengeance which they [Page 131]have drunk of. Now acquaint thy self with him, &c.]

But I pass from the circum­stance to the substance of this counsel; wherein I shall take no­tice of two things.

First, Of what is here impli­ed, then what is expressed.

1. That which is implied, is, Obs. 1 That wicked and ungodly men are estranged from God. So much this phrase imports: To get acquaintance with one, it im­ports a foregoing strangeness. And so much Eliphaz here intimates concerning Job, judging him to be such a one, a wicked, and ungod­ly man, he looketh upon him as a stranger to God, one that had no acquaintance with him. And such is the condition of all those who are really such, they are strangers to God. So we finde them called, Joel 3.17. where the Prophet speaking of the [Page 132] New Jerusalem, the Church under the Gospel, he saith, [She shall be holy, and there shall no stranger pass thorow her any more;] that is, such shall be the purity of the Church, as that there shall be no unclean, no pro­fane person in it. So the Prophet Isaiah expounds it, Isai. 35.8. where holding forth the like pro­phecy, he saith [A high-way shall be there, and a way, and it shall be called the way of Holi­ness; the unclean shall not pass over it.] And Saint John more plainly, (if we shall understand that prophecy concerning the New Jerusalem upon Earth, as very fitly we may) Revel. 21. last, There shall in no wise (saith he) enter into it any thing that defileth, neither whatsoever worketh abomination, &c.] Such shall be the purity of the Church in the latter days, through [Page 133]the strict exercise of Discipline, that no prophane person shall be admitted into the bosome of it, to have and hold communion with it. Lo, these are the strangers which the Prophet Joel there speaketh of; even all wicked and ungodly persons, who are stran­gens to God.

Such they are, being first, Reas. 1 born so. The wicked are estranged from the womb, (saith the Psalmist,) Psal. 58.3. Being a­lienated from the life of God, through the ignorance that is in them, because of the blindness of their minde (as Saint Paul saith of the Gentiles, Eph. 4.18.) Such are all men by nature, before God take acquaintance of them, reveal himself unto them; they are little better then (as the same Apostle faith of them, Chap. 2.12.) [...], without God in the world; having no acquaint­ance [Page 134]with him, meer strangers to him.

Which natural strangeness (in the second place) is habituated, Reas. 2 confirmed, and increased more and more, by their continuing and go­ing on in a course of actual sin. Hereby they are daily estranged more and more; being (as Paul saith of his Colossians before their conversion, Col. 1.21.) Alie­nated, and enemies in their mindes by wicked works. Such is the condition of all wicked, yea, and of all carnal men, be­fore the grace of God meet with them.

Applic. And being such, let none rest in such a condition. A condition, how sad? how un­comfortable? how miserable? So men would account it to be whol­ly estranged from the Sun, the Fountain of light and heat. Such is God to the soul, the Fountain [Page 135]of all comfort and happiness: To be estranged from him, did men but rightly apprehend what it is, they should not need to be told that they are miserable. In this estate, let not any soul of us sit down, but stir up our selves to seek after God, to get acquaint­ance with him.

That is the thing which is here expressed. Obs. 2 What men in this condition are to do, Acquaint themselves with God. This is the lesson which Eliphaz here holdeth forth unto Job. Acquain­tance with God, the nature of it opened. And I wish it may make an impression upon every of our hearts that hear it this day; which that it may the better do, I shall first by way of Doctrinal Explication open to you the phrase, and the duty; and shew you what it is for a man to acquaint himself with God.

Acquaint thy self] Hasken (saith the Original,) A word, Explic. [Page 136]which (as our New Annotators well observe upon the Text) is to be found in this conjugation (in Hiphil) but onely in two other places, besides this, in the Scripture. The one is Psal. 139.3. where David speaking of Gods omniscience, his all-seeing providence, he saith, Thou art acquainted with all my ways. (Hiskaneta) Assuevisti, [...] thou art accustomed, acquainted. Where the word imports the full and perfect knowledge which God had of Davids actions and words: So the next verse ex­plains it [For there is not a word in my tongue, but thou knowest it altogether, Vers. 4.] The other place is, Numb. 22.30. where Balaams Ass arguing the case with her master, and repro­ving him for smiting and threat­ning her in that manner, for go­ing out of her way, and falling [Page 137]down to save his life, she de­mands of him, [Was I ever wont to do so unto thee?] Where the word (being the same) im­porteth a customary use and pra­ctice.

Now from these two places being put together, we may col­lect and take up what is the full comprehension of this word here in the Text, where Eliphaz ad­viseth Job to acquaint himself with God. [Acquaint thy self with him.] That is, first learn to know him, then accustom thy self unto him, walk with him. In these two standeth the acquain­tance which one friend hath with another: First in knowing, and then conversing each with other. And in these two standeth a Chri­stians acquaintance with his God, in knowing of him, and walking with him.

1. 1 The first thing wherein this [Page 138] acquaintance consists, is know­ledge. A man can never be said to be acquainted with a man whom he knoweth not: And so is it with God. That a man may be acquainted with him, he must know him; and that with a three­fold knowledge; a knowledge of Speculation, Faith, Experi­ence.

1. A knowledge of Specula­tion, a general knowledge. To know that there is a God, and who that true God is; and what a one he is; what is his Nature, and what is his will. Such a ge­neral knowledge one man must have of another, before he can be acquainted with him. And so is it with God: That a man may acquaint himself with him, he must have some knowledge of him; and that not onely a con­fused, but a distinct knowledge. Such is the knowledge which [Page 139]friends and acquaintance have one of another. They do not onely know each other by the face, but (as Isaac knew his sons) they know their voice, their demeanour and disposition. And such a know­ledge must they have of God, who would be acquainted with him: Not onely a confused knowledge. Such was the know­ledge of the Gentiles, the Hea­then, of whom the Apostle saith, They knew God, Rom. 1.21. This they did naturali jure, non familiari (as Tertullian distin­guisheth, Tertul. De specta­culis, citat. per H. Grotium ad loc.) onely in a natural way; they knew God by the light of nature, beholding him in his works; but this was not worth the name of knowledge. And therefore the same Pen else­where without any contradiction affirms the contrary, That they did not know God, 1 Thes. 4.5. The Gentiles which know not [Page 140]God. Though some of them knew him by his works, yet they did not know him, in and from his Word, by the Scriptures. Thus must they know God (in some measure) who would have any true acquaintance with him. They must know him to be such a one, as he hath revealed himself in his Word; One God, Three Per­sons; a Great, a Glorious, a Wise, a Gracious, a Just, a Mer­ciful, a Pure and Holy God; a God reconciling the world to himself, in and through his Son Jesus Christ. Withal, they must know so much of his will, as may serve to regulate them in their duty towards him. Without this there can be no entercourse, no acquaintance with him. This is requisit, but not suffici­ent.

2. 2 In the second place then, there must be a knowledge of [Page 141]Faith Whereby a man appre­hends this God to be his God. A man is not said to be acquainted with a man, unless he have some interest in him. Though other­wise he know him never so well, yet unless there be some friend­ship betwixt them, he is not said to be acquainted with him: So is it here. A man that is said to be acquainted with God, he must apprehend him as his God, a God in Covenant. Such was Abrahams, and Moses his, and Davids acquaintance with God. They looked upon him as their God. The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust, &c. (saith the Psal­mist,) Psal. 18.2. This is the knowledge of Faith. Concerning which, God maketh that promise to his Church under the Gospel, Jer. 31.34. They shall all know [Page 142]me from the least of them to the greatest of them.] They shall know me to be their God, a God reconciled to them, a God in Covenant with them. So he explains himself in the words following [For I will forgive their iniquity, and I will re­member their sin no more.] Thus must they know God, who would be acquainted with him.

3. 3 Yet further, to the com­pleating and perfecting of this acquaintance, there is required also another kinde of knowledge, a knowledge of experience. This is sometimes called by the name of acquaintance. [...] As it is said of Christ, [...] Isa. 53.3. That he was a man acquainted with sor­rows; Notus a­gritudine, i.e. Exper­tus infir­mitatem, Montan. that is, one that had an experimental knowledge of hu­mane infirmities. And such a knowledge have they of God, [Page 143]who are said to be acquainted with him; they have an experi­mental knowledge of him, and of his divine perfections. Such was that knowledge of God, which holy Job saith he had at­tained to, after his afflictions, and Gods manifesting himself un­to him in that sensible manner, Job 42.5. I have heard of thee (saith he) by the hearing of the ear, but now mine eye seeth thee.] Job had before heard much of God, much of his power, wisdom, mercy, good­ness, &c. which he had received from his Ancestors, having him­self had the benefit of a religious education; but now his eye saw him. God had now given him a sensible and experimental know­ledge of himself, causing him to see and feel what he was to him. And such a knowledge (in some measure) is requisit to the com­pleating [Page 144]of this acquaintance with God. It is not enough for men to hear of God, what a one he is; nor yet to beleeve, what they hear. But they must see God, have some experimental knowledge of him, specially of his dealing with themselves; of the exercise of his power, wisdom, goodness, mercy for their good; and that specially for the good of their souls; in working effectu­ally upon their hearts, by his Word and Spirit; in alluring and drawing them unto himself; in letting out himself to them; in giving them victory over their corruptions; comforting them with inward and spiritual conso­lations; hearing and answering their prayers, &c. Here is the first thing, wherein this acquain­tance with God doth consist, in knowing him, with a knowledge of speculation, farth, experience.

The second thing is Commu­nion with him, 2 walking with him. Such acquaintance had Enoch with his God, he walked with him, Gen. 5.22, 24. The like had Noah, of whom it is said, Gen. 6.9. And Noah walk­ed with God.] Thus do they that are of acquaintance, walk toge­ther. As David saith of his false friend, his acquaintance (as he calleth him) We took sweet coun­sel together, and walked unto the house of God in company, Psal. 55.13, 14. And by walk­ing and conversing together, they come to increase their acquain­tance. So is it betwixt God and man. Man acquaints himself with God by walking with him; which consists,

1. In apprehending his pre­sence in all places, taking notice of him as a witness to all his acti­ons, words, thoughts. This it is [Page 146]to walk before God; which the Lord requires Abraham to do, Gen. 17.1. And which David resolved he would do, Psal. 116.9. I will walk before the Lord in the Land of the living.] Liphni Jehovah, [...] ad facies Do­mini, [...] before the face of Jeho­vah, in his presence, always eying and beholding him. Thus did Moses walk, of whom it is said, That he saw him that was in­visible, Heb. 11.27. Setting God before him; as David saith of himself, Psal. 16.8. I have set the Lord always before me, because he is on my right hand, &c.] Thus did he walk with God, living continually in his pre­sence.

2. To walk with God, is to observe his steps, his goings. Thus did the Israelites walk with God, through the Red Sea, and the Wilderness. They have [Page 147]seen thy goings, O God, (saith the Psalmist,) even the goings of my God, my King, in the Sanctuary, Psal. 68.24. What goings? Why, his goings thorow the Sea, Ainsworth ad loc. (so the Chaldee there para­phraseth it, The house of Israel have seen the going of thy Ma­jesty upon the Sea,) and his go­ing in the Wilderness; so the se­venth verse of that Psalm may seem to explain it, [When thou wentest forth before thy people, when thou didst march thorow the Wilderness.] There did they walk with God, beholding and observing him in the several tokens, and manifestations of his presence among them; and in this way they came to be ac­quainted with him: And in the like way Christians come by their acquaintance with him, by thus walking with him, by beholding and observing his goings, his [Page 148]special providences, the exercises of his power, mercy, and justice, upon themselves and others: Ob­serving his works, and diving in­to them. The works of the Lord are great (saith the Psalmist) sought out of all them that have pleasure therein, Psal. 111.2.

3. To walk with God, is to converse with him. Thus do friends, walking together, they converse each with other, speak­ing to, and hearing one another. And thus do Christians acquaint themselves with God, by having such a converse and communion with him; often speaking to him, and hearing him speak to them. Speaking to him in prayer and praise; hearing him speak to them by his Word and Spirit. Thus have the Saints of God ac­quainted themselves with him, often speaking to him. So did Daniel, whose constant course [Page 149]was to make his addresses unto God three times a day, Dan. 6.10. He kneeled upon his knees three times a day, and prayed, and gave thanks unto God, as he did aforetime.] And David the like [Evening and morning, and at noon, will I pray and cry aloud, &c.] Psal. 55.17. Such was his set and constant course of devotion; besides many occasi­onal addresses upon emergent oc­casions. Seven times a day will I praise thee, (saith he,) that is, often, Psal. 119.164. And thus speaking to him, they were as ready to hear from him. I will hearken and hear what the Lord God will speak, (saith the same Psalmist,) Psal. 85.8. And the like are all Christians to do; thus acquaint themselves with God, by thus conversing with him.

4. And lastly, walk with God, following him, walking in [Page 150]his ways. Thus do servants fol­low their masters, walking in their way, the way which they have gone before them: And thus are Christians to acquaint themselves with God, by thus going along with him, following him, walking in his ways. That is one of the characters of Davids blessed man; He is one that walketh in the ways of his God, Psal. 119.3. that is, in his Law (as the first verse explaineth it.) This Law he receiveth from the mouth of his God. So Eliphaz exhorts Job to do in the verse after the Text (which Junius looketh upon as exegetical to it) Receive, I pray thee, the Law from his mouth, and lay up his words in thine heart.] This doth the true Christian. And having thus received the Law from God, being acquainted with his will, now he yeeldeth a willing [Page 151]and chearful obedience thereunto; serving God (as David adviseth his son Solomon to do, 1 Chron. 28.9.) with a perfect heart, and with a willing minde. And thus doth he acquaint himself with God.

Now put these together, and you have (as I apprehend) the full import of this phrase; what it is for a man to acquaint him­self with God. The doctrinal part of which duty being thus opened, I shall now come to that which I principally aym at, Ap­plication.

Which I shall direct onely in that way wherein here I meet with it in the Text, Applic. The pra­ctice of the duty perswaded a way of Ex­hortation. Acquaint now thy self with God, saith Eliphaz to Job. And let me in the Name of God bespeak every soul that heareth me this day, in the very same language, Now acquaint [Page 152]you your selves with him. A lesson useful and needful for all sorts of persons. Amongst whom we shall finde.

1. Some, and that the greatest part, who have no acquaintance with God at all; they are meer strangers to him. Such are all ignorant persons, who have no knowledge of God. Such there were some amongst the Corin­thians, as Paul telleth them, 1 Cor. 15.34. Some have not the knowledge of God, I speak it to your shame.] The shame of the persons guilty of it, and of those that tolerated them amongst them. And would to God the like might not be too truly said of this, or any other Congrega­tion, that there are some amongst them, who whilest they bear the names of Christians, yet in reali­ty they are little better then A­theists; they have no knowledge [Page 153]of God, no true, sound, distinct knowledge of him. Now as for such, the evidence against them is but too clear, that they have no acquaintance with God. They are estranged from him through the ignorance that is in them, because of the blindness of their mindes, (as Paul saith of the Gentiles in the place forenamed, Eph. 4.18.)

And such are all profane and irreligious persons; of whom we may say as the same Apostle doth of the Heathen, Rom. 1.21. That when they knew God, they did not glorifie him as God. They do not walk according to the light which they have; though they know God with a kinde of speculative knowledge, (it may be) yet they do not walk with him. They seldom or never think of him, God is not in all their thoughts (as David saith [Page 154]of the wicked man, Psal. 10.4.) They do not apprehend his pre­sence with them; they observe not his goings; they regard not the works of the Lord, nor the operation of his hands, (as the Psalmist saith of them, Psal. 28.5.) They have no converse with him; they are such as call not upon God, (which the same Psalmist maketh a character of a wicked man, Psal. 53.4.) They have no regard to follow God, to walk after him; they are such as hate instruction, and cast his words behinde them (as you have it, Psal. 50.17.) Saying un­to God, though not with their tongues, yet in their hearts (with those in Job, Chap. 21.14.) De­part from us, we desire not the knowledge of thy ways.] Now as for such, it well may nay it must be concluded against them, they are far from having any acquain­tance [Page 155]with God at all. And so this counsel is very proper for them. Now acquaint ye your selves with him.

2. Others (in the second place) they have some acquaintance with him; they know somewhat of him, and their desire is to his Name, to walk with him, and approve themselves unto him; but they are not acquainted with him as they should be, and might be: Their acquaintance with him is but overly, not so intimate and familiar as some of the Saints of God have attained to, and themselves might attain, were they not wanting to those means of communion, which God is pleased to afford them. And who is there amongst us, but may, and must acknowledge our selves to be of this number.

True, there is indeed a gene­ration of men (some whereof, [Page 156]and too many are said to be in this Nation at this day) who pre­tend to extraordinary familiarity and acquaintance with God, as if they did already know him, as they are, or shall be known of him. But I presume there are none of them within the reach of my tongue at present: If there be, let me onely tell them, that had they more true acquaintance with God, they would think more meanly of themselves, then now they do. When Job came to see God, then he abhors him­self, Job 42.5, 6.

For you, looking upon you all in one of the former Classes, let me direct the Exhortation to all and every of you, Now, I pray you, acquaint your selves with God. You that have yet no ac­quaintance with him, seek it. You that have some acquaint­ance with him, labor to confirm [Page 157]and increase it. To these two sorts of persons, I shall speak se­verally, and apart: Beginning with the first.

1. 1 You who have yet no ac­quaintance with God; you have onely heard of him by the hear­ing of the ear, but your eye hath not seen him; or if it hath, it hath been onely in the glass of the creature. Some general knowledge (it may be) you have of God, but no practical acquain­tance with him. To you be it spoken, and that with the like af­fection that Eliphaz is here con­ceived to speak unto Job with; Now, I pray you, acquaint ye your selves with him. Do not you sit down contented in this your estrangedness; but seek ac­quaintance with God.

Which counsel, that it may take place with you, let me first awaken you by giving you to [Page 158]know, that if you be not ac­quainted with God here, you shall never be acquainted with him hereafter. Mark it, (and the Lord set it on upon your spirits;) If you will not acquaint your selves with God here, you shall have no acquaintance with him hereafter. Now this latter (I presume) there is none of you, but would be loth with. Loth would you be to hear that dread­ful doom pass from the mouth of God, when you shall come to stand before his Tribunal, De­part from me ye cursed, I know you not. None of you but would then be willing and desirous that God should own you, and take acquaintance of you. And if so, then acquaint ye your selves with him now. No acquaintance up­on earth, no acquaintance in Heaven. There is no room for strangers. What the Prophet [Page 159] Joel in the place forecited, saith of the New Jerusalem upon Earth, is much more true of the New Jerusalem in Heaven, Joel 3.17. There shall no strangers pass through it, or yet enter into it. None but such as have some ac­quaintance with God.

Being thus awakned, now give way to some Arguments to per­swade with you, to seek after this acquaintance. For which I shall not need to go far. This verse whereof the Text is part, furnisheth me with two, which may serve instead of many. In thus acquainting your selves with God, you shall have peace, and good shall thereby come unto you.

1. Argu. 1 Hereby you shall have peace. So some (and that not a­miss) look upon this passage in the Text, as an argument or mo­tive to induce Job to seek ac­quaintance [Page 160]with God. Acquaint now thy self with him, and be at peace.] [...] Pacem habete, Have peace, or, so shalt thou be at peace. This shall a man get by this his acquainting himself with God; he shall have peace. A blessing which is not to be found in any other way. As for wicked and ungodly men, who by their sinful ways and courses, alienate and estrange themselves from God, there is no peace for them. There is no peace to the wicked, saith my God, Isa. 48.22. & 57.21. Possibly they may (as too often they do) speak peace to themselves (as the false Prophets did to the Jews, Jer. 6.14. say­ing, Peace, Peace, when there is no peace. No, being strangers to God, they are strangers to peace. This is a portion which God re­serves for those that are of his acquaintance. The Lord will [Page 161]bless his people with peace, Psal. 29. last. Thou wilt keep him in perfect peace, whose minde is stayed on thee (saith the Prophet Isaiah, Chap. 26.3. In (perfect peace) peace, peace, [...] (saith the Original,) that is, [...] all manner of true and found peace. And such peace shall they have who thus acquaint themselves with God; they shall have Peace, peace; outward peace, inward peace.

1. Outward peace, outward tranquillity. This is that which Eliphaz elsewhere promiseth un­to Job upon this very condition, of seeking unto God, and ac­quainting himself with him. So doing (saith he) The Beasts of the field shall be at peace with thee. And thou shalt know that thy Tabernacle shall be at peace, Job 5.23, 24. This is the next and surest way even to outward peace, to be first at peace with [Page 162]God, to be acquainted with him. When a mans ways please the Lord (saith the Wiseman) he maketh even his enemies to be at peace with him, Prov. 16.7. This God can do; and this so far forth as shall be good for them, he will do for those who acquaint themselves with him; command peace for them, out­ward peace.

2. However (in the second place) they shall have inward peace; Peace of Conscience; which is their peculiar portion. As for wicked men, who are e­stranged from God, they may en­joy outward peace, but inward peace they are strangers to it. However their Consciences being asleep, they may be for a time at peace, feeling no inward disquiet­ment, yet when God cometh to awaken them (which sooner or later he will do) acquainting [Page 163]them with their condition, shew­ing them their estrangedness from him; now there can be no peace, nothing but horror and terror; a hell in their souls. There is no peace (no inward peace) to the wicked. But such peace have they who are acquainted with God; having him to friend; ap­prehending him as their God, a God reconciled to them in Christ. Now being justified by faith, they have peace with God, Rom. 5.1. Inward peace, their Con­sciences being quieted with the true sense, and apprehension of his love and favor to them. Thus they live in peace: And living in peace, they die in peace: Enter­ing into peace (as the Prophet Isaiah saith of the Righteous man; Isa. 57.2.) departing hence in peace, into peace; with peace in their souls, unto eternal peace and rest with God in the Heavens. [Page 164]Here is the first of those advant­ages and benefits which the Text holdeth forth to those who so ac­quaint themselves with God. In so doing they shall have peace.

2. Argu. 2 And (secondly) thereby good shall come unto them.] Good. This it is that all men de­sire; Who will shew us any good? (say they) Psal. 4.6. Now this shall they attain who thus ac­quaint themselves with God. Good. A threefold good. The first of Honor; the second of Pleasure; the third of Profit. These are the three chief goods, which the men of this world so earnestly desire, so eagerly hunt after. And behold all these meet­ing together in a Christians ac­quaintance with his God. Here is true Honor, Pleasure, Pro­fit.

First, Here is Honor: Upon [Page 165]this ground, mean men are some­times ambitious of getting ac­quaintance with great personages; though they get nothing by it, nay it may be pay dear for it (as sometimes they do) yet it is a credit, it is an honor to them. Now what an honor is it to be acquainted with the great God of Heaven? This was mans chief honor at the first, That he was of Gods acquaintance, having a near­er familiarity and communion with God, then the rest of the Creatures; then was man in honor, Psal. 49.12. And this is the highest honor that he is now capable of upon Earth, to be re­stored to some degree of that ac­quaintance. This was Abrahams honor, that he was called the Friend of God, Jam. 2.23. And this was Moses his honor, that the Lord spake unto him face to face, as a man speaketh unto his [Page 166]friend, Exod. 33.11. No honor like unto this, for man to know God, jure familiari (as he phraseth it) in a familiar way, to be acquainted with him. To be acquainted with a Prince, so as to have his eye and his ear, to have free access into his presence upon all occasions, to speak fami­liarly to him, to converse with him, what an honor is it account­ed? Such honor (and infinitely greater) have all Gods Saints, who have the like acquaintance with him.

Secondly, Here is Pleasure. Upon this ground again men oft­times are willing to embrace ac­quaintance with others. Their society is pleasant and delightful. And such is this acquaintance with God; it affordeth sweet pleasure and delight unto the foul. So Eliphaz tells Job in the 26 verse of this Chapter. Then [Page 167]thou shalt have thy delight in the Almighty.] Acquainting thy self with him, thou shall not one­ly be sustained by him, but thou shalt finde special delight, and singular pleasure in him. So do the Saints in Heaven, standing continually in the presence of God, they finde an unspeakable delight and complacency in him. In thy presence is fulness of joy, at thy right hand there are pleasures for evermore.] Psal. 16.11. And the like in their measure do the Saints upon earth; in their converse and communion with God, they finde a sweet soul-complacency. Thence it is that communion with God is called sometimes a delighting in God. Delight thy self also in the Lord, Psal. 37.4. That is, have communion with him; which who so have, they shall finde de­light in him. So runs the promise, [Page 168]which the Lord makes unto those who conscionably observe his Sabbaths, on those days ac­quainting themselves with him, Isa. 58.13, 14. If thou turn a­way thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, (taking delight in the duties and offices of the day,) &c. Then shalt thou delight thy self in the Lord;] Thou shalt finde in him such abundant matter of delight, as shall minister a ful­ness of satisfaction unto thy soul. To the same purpose is that other promise held forth by the same Prophet. Isa. 55.2. Hearken diligently unto me, (saith the Lord) and eat ye that which is good, and let your soul delight it self in fatness.] Not in carnal, but in spiritual delights, and plea­sures; which as far excel all sen­sual and earthly delights, as fat [Page 169]meat doth that which is lean. These are the pleasures where­with the Lord will satisfie those that betake themselves unto him, making him their refuge, putting their trust under the shadow of his wings; They shall be abun­dantly satisfied with the fatness of thy house, and thou shalt make them drink of the rivers of thy pleasures, (saith the Psal­mist,) Psal. 37.7, 8. Such enter­tainment will God give to those who acquaint themselves with him. Blessed is the man whom thou chusest (saith the same Psalmist,) and causest to ap­proach unto thee, that he may dwell in thy courts; we shall be satisfied with the goodness of thy house, even of thy holy tem­ple, Psal. 65.4. Such pleasure is there in this acquaintance with God.

3. And (thirdly) there is Pro­fit [Page 170]in it. That is the Question which those wicked ones in the Chapter before the Text (Job 21.25.) propound to themselves and others. What is the Al­mighty that we should serve him; and what profit should we have, if we pray unto him?] And so those Hypocrites in Ma­lachi the like. What profit is it (say they) that we have kept his Ordinances, and that we have walked mournfully before the Lord of hosts? Mal. 3.14. And thus carnal men are ready to think of this the Christians acquainting himself with God, that there is nothing to be got by it, that there is no profit in it. But herein how far are they mistaken? Never was any man a looser by his ac­quaintance with God. Great is the gain, great is the profit here­of. Godliness with contentment, is great gain, 1 Tim. 6.6. God­liness [Page 171]is profitable for all things, having the promise of this life, and that which is to come, 1 Tim. 4.8. Such is the profit of this acquaintance. Great good shall come thereby; and that both Temporal, Spiritual, and Eternal. Of the former of these Eliphaz maketh large promises unto Job in the sequel of this Chapter; where explaining what good should come unto him upon his acquainting himself with God, among other things he tells him, Then shalt thou lay up gold as dust, and the gold of Ophir, as the stones of the brooks, Vers. 24. And in the Verse fol­lowing, Then shalt thou have plenty of silver, Vers. 25. Gold and silver, these are the Worlds goods, most commonly (how properly I will not say) called by that name. And these he maketh promise of, and that in abundance [Page 172]to Job. Which promise God will make good, so far as shall be good for those who perform this condition. Friends do not use to deny their intimate ac­quaintance, any common favor that they can do for them. Such are these blessings, the blessings of Gods left hand, (as Solomon describeth them, Prov. 3.16.) they are but common favors. And being such, God will not withhold them from those that acquaint themselves with him, so far as they may be expedient for them. No good thing will he withhold from them that walk uprightly, Psal. 84.11. However, he will not be wanting to them in those two other and better kinds of good things, Spiritual and Eternal. The Lord will give grace, and glory, (saith the for­mer part of that Verse.) Grace here, glory hereafter. So true is [Page 173]it, what Eliphaz here tells Job, that acquainting himself with God, thereby good should come unto him; as Honor and Plea­sure, so Profit.

And Arguments (methinks) I should need to use no more, to induce you to hearken to this counsel. Any one of these will prevail with men to embrace ac­quaintance with men. O let all of them prevail with us, to embrace acquaintance with God.

Quest. Quest. But will God be ac­quainted with us, poor, vile,Encoura­gements to the du­ty.worthless creatures that we are, how shall we dare to take ac­quaintance of the great God?

Answ. Answ. In way of answer to this, let me propound two or three encouragements, which may serve as further induce ments to bring in poor sinners unto God.

1. Consider, that he disdaineth [Page 174]not the acquaintance of the least of men, or of the greatest of sinners. This Princes and great men for the most part do. Job speaking of some, who had him in derision in his adversity, he saith they were such, as whose fathers he would have disdained to have set with the dogs of his flock, Job 30.1. So low they were in condition, and so far be­neath him in the time of his pro­sperity, that he would have dis­dained to have had any thing to do with them, to employ them in the meanest office about him. But it is otherwise with the God of Heaven; whose Majesty, though it be so great, that it is a kinde of humbling to him to behold the things that are in Heaven, and in the Earth (as the Psalmist phraseth it, Psal. 113.6.) Yet he vouchsafeth graciously to ac­quaint himself with the meanest [Page 175]of those that shall seek acquain­tance with him. Such was the condescension of the Divine Na­ture, that it disdained not that near acquaintance with the hu­mane; to take the nature of man into a personal union with it self. And such was the condescension of our blessed Saviour upon earth, that he disdained not the acquain­tance of those, who upon a vulgar account were the vilest of men, even of Publicans and Sinners, Matth. 9.11. And such is the gracious condescension of the most high God; that he disdain­eth not acquaintance with any of those who desire acquaintance with him.

2. Nay (secondly) he offers and tenders this acquaintance to them. This do not great per­sonages ordinarily to their infe­riors. Their acquaintance must be sought, and it may be bought; [Page 176]they do not use to offer it. But this doth the Lord our God. He offers his acquaintance to poor sinners; he puts forth the hand to them, (as Absalom is said to have done to those who came nigh to tender their duty, and do him obeysance, 2 Sam. 15.5.) he inviteth them to come in, that they may have acquaintance with him. This he doth in the offers and tenders of grace held forth in the Gospel, which he sends forth his Ministers to declare and pub­lish. Even as that great Feast­maker in the Gospel, who sent forth his servants into the high ways, to invite and compel those whom they found, to come in to his Supper, to eat and drink with him, Luke 14.23. So doth God send forth his Ministers with the like commission, to invite and compel, by Gospel promises, and legal threatnings, all sorts of [Page 177]poor sinners to come in, that they may have communion with him.

3. And this he doth (in the third place) out of his meer grace and favor, onely for their good, their benefit; not for any gain or advantage to himself. Upon that account it was that Absalom of­fered himself in that over-famili­ar manner, to those that came nigh him. His design was to make ad­vantage of their acquaintance. But this cannot God expect from man. Can a man be profitable unto God? (saith Eliphaz in the beginning of this Chapter, Verse 2.) No, God is not, cannot be a gainer by our acquaintance. That he offers it, seeketh it, it is for our good, our benefit; that we may be made happy and blessed in it, and by it. O then let not this grace of God be in vain to any of us, but accept we this so graci­ous [Page 178]an offer; acquainting our selves with him.

And this do we forthwith. Now acquaint thy self with him (saith Eliphaz to Job here.) And let me in this sense say the same words to every soul among you, that is yet estranged from God. Now acquaint thou thy self with God. Now, now, whilest God is pleased to offer and tender this acquaintance; which how long he will do, who knoweth? He that offers it to day, it may be will refuse it to mor­row. If the door of grace be once shut, then they who stand with­out may knock, as it were taking acquaintance of God, saying, Lord, Lord, open to us, but they shall receive no other answer, then that which there followeth, Luk. 13.25. I know not whence you are. And therefore, As the Holy Ghost saith, To day if ye will [Page 179]hear his voice, harden not your hearts, (Heb. 3.7, 8.) Now, whilest the day of grace lasteth, now come in. Now is the ac­cepted time, now is the day of salvation, (2 Cor. 6.2.) Now, whilest the golden scepter is held forth; whilest the Gospel is preached unto you. And there­fore estrange your selves from God no longer; but now come in, and acquaint your selves with him. Do it forthwith.

Knowing, that acquaintance is not ordinarily got of a sudden. The word in the Text (as I shew­ed you) it imports a customary practise. And such is acquain­tance, it is not commonly attained but in continuance of time, by re­newed and repeated acts of com­merce. And so is it with this ac­quaintance with God. True it is, sometimes God cometh in, in ex­traordinary ways appearing unto [Page 180]men, after a sort, as he did to Moses in the Bush, (Exod. 3.4.) throughly acquainting himself with them at the first meeting, as he did with Paul, Acts 9. But this is not his ordinary course. Acquaintance, as with men, so with God, in an ordinary way, is not the work of an hour, or a day. And therefore forthwith set upon it.

Quest. Quest. But how shall we go about it? In what way shall we come to obtain this blessed ac­quaintance?

Answ. Answ. Now, would to God that all that are here before the Lord this day, Directi­ons for getting acquain­tance with God. were but come thus far, thus to seek after God, how they might acquaint themselves with him? As for you who are unfeignedly desirous of it, take these few, and plain directions.

1. In order hereunto (as I told you in opening the nature of the [Page 181]duty) the first thing to be done, is to know him. And thou Solomon, my son, know thou the God of thy Fathers, and serve him, 1 Chron. 28.9. No knowledge, no acquaintance. And therefore, that you may have acquaintance with God, let it be your care first to know him. To which end, con­sult not onely the Book of the Creature, but also of the Scrip­ture: That you may know him not onely by his works, but by his word. Know him to be such a one as he hath there revealed himself to be. What he is in himself, what he is in his Son, what are his properties, what his will. This is the key that must let you into this acquaintance, The key of knowledge.

2. Then (secondly) lay aside such things as may obstruct and hinder this acquaintance. What those are, the Lord himself will [Page 182]tell you, Isa. 1.16. Wash ye, make ye clean, put away the evil of your doings from before mine eyes, &c. Then come and rea­son with me.] Mark it; there is no parlying, no reasoning with God, no acquaintance to be had with him, unless all known sins be laid aside. A rebel that would have any acquaintance with his Prince, must first throw down his arms, lay aside the weapons of his rebellion. And so must they who would have any acquaintance with God, they must put away sin, all sin. Sin being Gods enemy, so long as we hold a correspon­dency and acquaintance with it, we can have no acquaintance with God. This is that which Joshua tells the people, Josh. 24.19. Ye cannot serve the Lord, for he is an holy God, he is a jealous God, &c.] A jealous husband cannot endure a corrival in his love, that [Page 183]his wife should communicate her self, between him and a stranger. No more can God, that those who pretend to love him, and to desire intimate acquaintance with him, should embrace the bosom of any sinful, inordinate lust. And there­fore either resolve to break off ac­quaintance with the one, or never seek acquaintance with the other. If I regard iniquity in my heart, the Lord will not hear my prayer (saith David,) Psal. 66.18. He will not own me, he will have no acquaintance with me. No, God is of purer eyes then to behold evil, and cannot look on iniquity; so the Prophet Ha­bakkuk describeth him, Hab. 1.13. And therefore, you that de­sire to acquaint your selves with him, give a Bill of Divorce to all sinful lusts, putting them away out of your hearts and lives, re­solving never more to have any [Page 184]acquaintance with them, to give any entertainment to them.

3. Then (in the third place) being thus prepared for this ac­quaintance, now make use of a Mediator. This course do men take, who desire to acquaint themselves with the Prince, or some great personage, being themselves strangers, much more if they have been enemies to him; they make use of some special favorite to make way for them, to procure access into his pre­sence, and to ingratiate them with him, that so they may get acquaintance with him. Now such is the condition of all men by nature, in reference to God; they are not onely strangers to him, but enemies; (Alienated, and enemies in your mindes by wick­ed works, saith Paul of his Colos­sians before conversion, Col. 1.21.) And being such, that they [Page 185]may get acquaintance with God, their onely way is, to make use of a Mediator. What Media­tor? Why, as there is but one God, so there is but one Media­tor betwixt God and Man, the Man Christ Jesus, 1 Tim. 2.5. He is the great favorit of Heaven, of intimate acquaintance with God the Father, having lyen in his bosom from all eternity. Make use of him then; by Faith, lay­ing hold upon him, and so come unto God by him, presenting your selves unto God in his Name, through his Merit, and Media­tion, craving acceptance in, and thorow him.

4. And thus coming unto God, then (in the fourth place) in humble-wise take acquain­tance of him. Now in all humi­lity challenge thy relations, cal­ling him thy God, and thy Fa­ther. Now look upon him as a [Page 186]God reconciled to thee, in and thorow Jesus Christ, and wel­pleased in him. This is my wel­beloved Son, in whom I am wel­pleased, (saith the voice from Heaven, Matth. 3.17.) [...]. Wel-pleased with him, and with all whom he beholdeth in him. Here is now the Christi­ans entrance into this blessed ac­quaintance.

Which being thus happily be­gun, 2 (now to speak to the second sort of persons) labor to confirm and increase it. Had Eliphaz here looked upon Job, as in truth he was, as a man that had some acquaintance with God already, yet might he have said unto him what here he doth, acquaint thy self with him; do it more and more. And the like let me say unto you, who have already tho­row grace obtained some ac­quaintance with God, Acquaint [Page 187]you your selves with him. Still labor for a further degree of ac­quaintance: Alar, as for that ac­quaintance, which as yet you have, it is comparatively but flender and overly; labor for a more intimate, a more familiar acquaintance with your God.

Quest. But how, Quest. or in what way shall that be attained?

Answ. A useful Question. Answ. Take the answer to it in these four or five directions. Directi­ons for in­creasing this ac­quaintance

First, By a further enquiry after him.

Secondly, A serious and fre­quent meditation of him.

Thirdly, A diligent obser­vation of him.

Fourthly, A frequent inter­course with him.

Fiftly, A close and constant walking before him.

These are the cheif steps of this Ladder, by which a Christian [Page 188]may ascend to an intimate ac­quaintance with God. Herein let me desire you to go along with me; as with your attentions now, so with your practice here­after.

1. The first step is, A fur­ther inquiry after God. Then shall we know (saith the Prophet) if we follow on to know the Lord, Hos. 6.3. Alas, Christians! that which the best of us know of God already, is but the least part of what we are ignorant of, [...]. We know but in part (saith Paul of his Corin­thians, and of himself,) 1 Cor. 13.9, 12. Such is the knowledge of God, which the most illumi­nate Saints here attain unto. It is but defective, and imperfect. As for those who think they know any thing (are most highly opi­nionated of their own know­ledge.) Paul will tell them, They [Page 189]know nothing yet as they ought to know, 1 Cor. 8.2. And there­fore let it be our endeavor to fol­low on to know the Lord; Still en­quiring further after him; after his Nature, Attributes, Will. This is that which Paul beggeth in the behalf of his Colossians, that they might increase in the knowledge of God, Col. 1.10. And this let every of us labor after. In thus following on to know the Lord, we shall know, we shall come to have more ac­quaintance with him.

Secondly, Thus enquiring af­ter him, be serious and frequent in our meditation of him. In this way David came by his acquain­tance with God; by being still with him. When I awake (saith he) I am still with thee, Psal. 139.18. Still with him, by way of Meditation and Contemplati­on of him, thinking of him. Thus [Page 190]was he with God at his lying down, in the night season. He remembred him upon his bed, and meditated on him in the night watches (as himself speak­eth,) Psal. 63.6. And thus was he with him at his rising up. As in the night, so in the morning. Still he was with God. And so let it be with us, as many as de­sire acquaintance with God. Be we still with him. Meditating of his Attributes, his Works, his Word, his Testimonies, his Law. It is one of the characters which David giveth of his bles­sed man; His delight is in the Law of the Lord, and therein doth he meditate day and night, Psal. 1.2. In this way a man cometh to be acquainted with a thing; by often looking upon it, often thinking of it. In this way acquaint we our selves with God.

Thirdly, Thus contemplating of him, be we also diligent in ob­serving him; Eying and obser­ving his goings, his providences; specially his special providences; the out-breakings of his power, wisdom, justice, mercy, good­ness; and that as upon others, so especially upon our selves. Ob­serve what God is to us; how good, how gracious; how he preventeth us with his mercies; how he steppeth into us in our straits; how he comforteth us in our tribulations; how he maketh his goodness to pass before us. And here, make we special ob­servation of his secret and spiri­tual in-comes to our souls; how he meeteth us in our approaches unto him; what answers he re­turns to our prayers; what enter­tainment he affordeth us in his house; how he satisfieth our souls with marrow and fatness [Page 192](as the Psalmist speaks, Psal. 63.5.) How he kisseth us with the kisses of his mouth, (as the Spouse phraseth it, Cant. 1.1.) What intimations of his peculiar love he affords us; how he work­eth upon our hearts by his Word and Spirit. These are the goings of the Lord, in, and upon the hearts of his people; which those, who would have intimate ac­quaintance with him, must make diligent observation of.

Fourthly, In the fourth place, thus observing of him, have frequent intercourse with him. In this way men come to be ac­quainted, by having frequent in­terviews, often meeting together, to see one another, to discourse and converse each with other. And in this way acquaint we our selves with God: Often coming into his presence; often meeting with him. Meeting him in pub­lick, [Page 193]in his Ordinances, in his publick worship. Here it was that David got much of his ac­quaintance with God, by meet­ing him in his sanctuary. I have seen thee, O God, in the sanctu­ary, Psal. 63.2. And here meet we with him; conversing with him by speaking to him, and hearing and receiving from him. Speaking to him by Prayer; hearing from him in his Word; receiving from him the pledges of his love in the Sacraments. And thus meeting him in publick, do the like in private. Publick in­terviews without private enter­course, will never breed intimate acquaintance. And therefore as we meet God in his house, so meet him in our own houses; as we meet him in the Church, so meet him in the Closet; keeping constant course of private devo­tion; going unto God at set [Page 194]times, so upon all emergent oc­casions, to make suit for mercies we want; to return praises for mercies received. No better way to get acquaintance with God, then thus frequently to pour forth the heart before him, (as the Psalmist speaketh,) Psal. 62.8. to pour it out by way of Confession, Petition, Thanks­giving.

Fifthly, To these adde in the last place, a close and constant walking with, and before him. A constant adhering, and close cleaving unto him. This is that which Moses presseth upon the people, Deut. 10.20. & 13.4. You shall serve him, and cleave unto him. And this do we; Cleaving to him in affection, and conversation. In affection, fear­ing him, loving him, trusting in him, depending upon him. In conversation, walking before him [Page 195]as in his presence, endeavoring to approve our selves unto him in our whole course, not willingly doing ought that might offend him, that might cause him to turn away his face, and estrange himself from us; but serving him without fear, in holiness and righteousness before him, all the days of our lives. Thus walking with God, we shall daily grow up in our acquaintance with him.

Which that it may not be in­ordinate, Caution. for the regulating of us herein, take but this one Caveat. In acquainting our selves with God, see that we keep our di­stance. This do inferiors use to do, who acquaint themselves with superiors; such as are far above them in place and estate, they keep their distance, not being too familiar with them. The like ob­serve we in this our acquainting [Page 196]ourselves with God. He being in Heaven, we upon Earth; he an infinite Majesty inhabiting that [...], that unapproach­able, unaccessible light, (as the Apostle describeth him, and it, 1 Tim. 6, 16.) And we poor worms, creeping upon this Mole­hil of Earth, in acquainting our selves with him, keep our di­stance; be not too familiar with him; whether it be in our enqui­ring after him, or observing of him, or conversing with him, or walking before him.

1. In our enquiring after him, keep our distance. This is the charge which the Lord willeth Moses to give unto the people, when himself was to appear up­on Mount Sina, Exod. 19.12. Thou shalt set bounds unto the people round about, saying, Take heed unto your selves, that ye go not up into the Mount, or [Page 197]touch the border thereof. And again, Vers. 21. Go down, charge the people, lest they break tho­row unto the Lord to gaze, &c. And this charge let us observe. Take we heed of coming too near unto God in our enquiries after him; of being too familiar with him. This I look upon, as a weakness in Moses himself. God having been familiar with him, Speaking unto him face to face, as a man speaketh to his friend, (as it is expressed, Exod. 33.11.) that is, more plainly and familiar­ly then with others; hereupon Moses takes the boldness to desire to see his face, his glory; And he said, I beseech thee shew me thy glory, Vers. 18. i. e. A full manifestation of his Maje­sty, which, as the Lord there tells him, was more then he, or any other mortal Creature was capa­ble of, [Thou canst not see my [Page 198]face; for there shall no man see me, and live, Vers. 20.] Take we heed of the like presumption. Is it so, that God hath acquainted himself in a more familiar way with us, then with others: take heed of being over-bold with him; of advancing too far in our enquiries concerning him, con­cerning his Nature, Counsels, Will, Works. For his Nature, let it be enough that God maketh his goodness to pass before us, and that he giveth us a sight of his back-parts. For his Counsels, dive we not too far into them; but standing afar off, admire and adore what we cannot comprehend, crying out with the Apostle, [...], O the depth! Rom. 11.33. For his Will, content we our selves with that part of it which is revealed: Remembring, that secret things belong unto the Lord, but revealed things to us, [Page 199]and to our children, Deut. 29. last. Let us not dare to look into Gods Ark, to pry into the Cabi­net of his secret Counsel. Here remember we that of the Apostle, Rom. 12.3. [...], Not to be wise above that we ought to be wise; but to be wise unto sobriety. And for his works, be not too inquisitive after a reason of them. Let it be enough to us, The Lord hath done it, in whom there can be no improvidence or unrighteous­ness. Thus keep our distance, come not too near unto God, in enquiring too far after him.

2. And so (secondly) in our observing of him, keep our di­stance, come not too near. It is no good manners for a servant to follow his master so close, as to tread upon his heels. Thus do they follow God, who pretending to a more then ordinary acquaint­ance [Page 200]with him, will take upon them to make a sudden and peremptory construction, and in­terpretation of all his Providen­ces, of his proceedings and deal­ings with themselves, and others. Collecting and concluding (that which the Preacher saith, No man can know, Eccles. 9.1.) Love or hatred, from that which is before them Concluding Gods love to themselves, from his bles­sing and prospering of them in outward things; his hatred of others, from his correcting and afflicting of them. This the Psalmist, however by many cross-providences he was temp­ted to it, yet upon second and se­rious thoughts he durst not do it, as he tells us, Psal. 73.15. If I say I will speak thus, (saith he) behold I should offend against the generation of thy children.] Should he judge of men by Gods [Page 201]outward dispensations, and deal­ings with them, he might easily wrong both him and them, in censuring godly men to be Hypo­crites, because it may be they are most acquainted with affliction. That was the mistake (as of the rest of Jobs friends, so) of Eli­phaz here, who looked upon Job, as a man that had no acquaint­ance with God, because the hand of God lay so heavy upon him. Take we heed of making the like constructions of Gods providen­tial dispensations. This is to be too familiar with God, to follow him too close.

And so is it, when men shall make Providence their guide to follow, their Compass to stear by, their Rule to walk by; not expecting any further manifesta­tion of Gods will and pleasure from his Word.

3. Keep our distance in con­versing [Page 202]with him. Thus do in­feriors in the civil intercourse, which they have with their supe­riors; though acquainted with them, yet they observe their di­stance, not being too familiar with them; but shewing such respects to them in their language and deportment, as their eminency requireth. And the like do we in our spiritual entercourse and communion with God; in speak­ing to him, in hearing or receiving from him, take heed of being too familiar with him. So was that proud Pharisee; when he came into the Temple in that bold and consident way; instead of con­fessing his sins, presenting unto God a catalogue of his good works, [God I thank thee, I am not as other men, &c. I fast twice in the week, I give tithes of all that I possess,] Luke 18.11, 12. Thus doth he (as it were) [Page 203]take and challenge acquaintance with God, upon the account of his own demerits. Far be the like presumption from every of us. Coming unto God, be it in pub­lick, or in private, come we with all humility and reverence. So cometh the poor Publican there in the verse following. He observes his distance, he standeth afar off (in some remote part of the first Court of the Temple,) not so much as lifting up his eyes to Heaven (so taking unto himself shame and confusion of face,) but smiting upon his brest, (in token of true and hearty con­trition) he saith, God be merci­ful to me a sinner.] And so coming, the sequel tells us, that he went away justified, rather then the other,] Acquitted and accepted. Do we desire to finde the like respects from God; let all our addresses unto him be in [Page 204]the like manner, with an humble and awful reverence of his Maje­sty. Here take heed of being too familiar with him. That is the caveat which the Preacher gi­veth to those who make any pub­lick address unto God, Eccles. 5.1. Keep thy foot, when thou goest into the house of God; al­luding (as some conceived) to that of God to Moses, when appearing to him in the bush, he bids him, Put off thy shooes from thy feet, Exod. 3.5. in token of reverence; or (as others) to that ordinary custom of the Priests, who were to wash their feet, when they came to officiate be­fore the Lord, Exod. 30.19, 21. Thus he requireth all who come before the Lord to offer up any spiritual sacrifice unto him, to take heed to their feet, as to their outward gestures, so specially to their inward affections. Keep [Page 205]thy foot, when thou goest into the house of God, and be more ready to hear, then to offer the sacrifice of fools. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; for God is in Hea­ven, and thou art upon Earth, therefore let thy words be few. Thus come we before God in publick; reverencing his san­ctuary, (as the Lord requires, Levit. 19.30. & 26.2.) And thus come we to him in private; with all due reverence and obei­sance: Remembring that they who would serve God accepta­bly, must serve him with reve­rence and godly fear, Heb. 12.28. In both, so take acquaintance of God, as yet observing and keeping our distance.

4. And lastly, In our walking before him; See that we so walk before him, as that yet we walk [Page 206] after him. So Moses requires the people to do, Deut. 13.4. Ye shall walk after the Lord your God.] So do servants walk after their masters, and mean person­ages after their superiors. And so do we after our God. Not run­ning before him. So did those false Prophets of old, of whom the Lord complains, that they ran before they were sent, Jere. 23.21. And so do they, who thrust themselves into any publick services and employments, which God hath not called them to. They herein go before God. For us, herein know we, and keep we our distance, following after him. If the Lord be God, follow him, (saith Eliah to the people,) 1 King. 18.21. Desire to see God go before us in all our ways, taking our directions from him. Not, presenting unto him such services as we think sitting; but [Page 207]such as himself requireth. With­al, walking humbly with him. He hath shewed thee, O man, what is good; and what doth the Lord require from thee, but to do justly, and to love mercy, and to walk humbly with thy God? (saith the Prophet, Micah 6.8.) Thus walk we with him, humbly; humbling our selves to walk with him (as the Hebrew hath it.) So walking with him here, we shall live with him hereafter; enjoying a blessed communion with him unto all eternity. A­men.