TWO TREATISES: I. The Saint's Communion with Jesus Christ, Sacramental, Spiritual, and Celestial; wherein Ministers and Christians are excited to a Conscientious Administration, and Participation of that, of late time, in many places, too much neglected Ordinance, the Sacrament of the Lords Supper; wherein that great Controversy of a free Admission is debated. II. Acquaintance with God; the nature of it opened, the practice persuaded, encouraged, directed, cautioned. As it was lately delivered to the Church of God at Great Yarmouth, By John Brinsley, Minister of the Gospel there.  
London, Printed for Tho. Newberry, at the Three Lions in Cornhill, near the Royal Exchange. 1654.   

REader, pardoning those (too many) mispointings, which (specially in the former of these Treatises) hath sometimes rendered the sense perplexed, be pleased to correct these literal and verbal mistakes of the Press.  
ERRATA.  
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THE Saint's Communion WITH JESUS CHRIST, Sacramental, Spiritual, and Celestial. Wherein Ministers and Christians are excited to a Conscientious Administration and Participation of that, of late time, in many places, too much neglected Ordinance, the Sacrament of the Lords Supper. As it was lately delivered to the Church of God at Great Yarmouth, By John Brinsley, Minister of the Gospel there.  
London, Printed for Tho. Newberry at the Three Lions in Cornhill, near the Royal Exchange. 1654.   

To the Reverend, and my much honoured Fathers, and Brethren, the Ministers of the Gospel in the Church of England, who desire to be found faithful. Grace, Mercy, and Peace.  
(Reverend, and much honoured in the Lord)  
PArdon the presumption of this Dedication, which hath fallen to you, not more by choice, than necessity. In this ensuing Tract, (as the Text offered, and the exigency of the times required it,) I have taken occasion, once and again, to excite Christians to a conscientious attendance upon that sacred Ordinance, the Sacrament of the Supper, as being both a sign and a seal, a representation and a pledge of that blessed Communion, which they hope to have another day with Jesus Christ, and one with another in the Kingdom of their Father. Now so it is, that in the way of this motion, (at the request of some now walking abroad) I foresee a double rub, which without your help I am not able to remove. The one is, the late disuse of this Ordinance in some places; the other, the promiscuous prostitution of it in others. The former of which deprives many of this Sacramental Communion, who are desirous of it, and in measure fitted for it. The latter discourageth some others, who out of tenderness of Conscience dare not communicate; where they conceive (though without any just ground) their bare presence may make them accessary to such a profanation. Upon this double account it is, that I now make this Prefatory address to you; wherein the sum of my request is, That so many of you as are interested in the (supposed) guilt of either of these, would be pleased seriously and speedily to apply yourselves (so much as in you is) to the redress thereof. A sad thing it is, which the Church complains of in a literal sense, Lam. 4.4. That children should cry for bread, and that there should be none to break it to them. And it is no less, that the children of the Kingdom should cry for Sacramental Bread, and that there shall be none to break it unto them; none to administer this Ordinance to them, to which they have as good right, as to any other. Pardon me here, if I take the boldness to mind you of what I know you cannot but remember, and will be ready to acknowledge, that you are not Lords, but Stewards of the mysteries of God. Now (as the great Apostle maketh the Application of this doctrine, 1 Cor. 4.1, 2.) It is required in stewards, that a man be found faithful. Many other qualifications there are requisite in such an officer; but none more, none so much as this of fidelity. And wherein doth that consist, but in a free distribution of what is committed to him according to his masters will for the good of the family, Giving to every one his portion in due season? 
Luke 12.46.  And this it is which I do here humbly beg from all of you, that you would in such a way approve yourselves faithful to God, and his people, by a free dispensation of all Ordinances, which he hath betrusted you with. This some, and many of you have done, and do, in the dispensing of the Word; and why not also the Sacraments. Surely, these are to be looked upon amongst those sacred Mysteries; by which name they were known to some of the Ancients, who were wont to call the Eucharistical Elements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dreadful Mysteries. And as sure I am, that the due administration of them is within the compass of your Commission: As of Baptism, so of the Supper; which our Saviour in the first Institution held forth to his Apostles with an Hoc facite, Do this; 
1 Cor. 11.24, 25.  directing them, (as it is conceived) what they (and all the Ministers of the Gospel in succeeding ages, there represented by them) were at that time to do in participating, and afterwards in dispensing of that Ordinance, viz. To imitate his example in taking, blessing, eating, drinking the Sacramental Bread and Wine, giving both to the people in commemoration of his Death and Passion. This, in obedience to his command, they afterwards accordingly did. Let not any of their Successors then lay aside this Ordinance, nor yet without unavoidable necessity suspend it. Our blessed Saviour, knowing his departure to be at hand, how desirous was he to celebrate the Paschal, and Eucharistical Supper with his. Apostles? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, With desire (saith he to them) I have desired to eat this Passover with you, before I suffer. Luk. 22.15. And let the like motive prevail with you, not knowing how nigh the time of your departure may be, not to put off from month to month, from year to year (as in too many places of late times hath been done) the celebration of this Ordinance: In which neglect, as the Ordinance suffers not a little, so the Church much, and that more ways than one.  
And as for you (my Brethren) who do hold forth this Ordinance, let me (in the name of your Master and mine) beg it at your hands, that you would endeavour to dispense it in such a way, as those who have most right unto it, may not be disheartened from partaking in it. Cast ye up, cast ye up, prepare the way, take up the stumbling block out of the way of my people; so runs the Proclamation, Isai. 57.14. Which let it so far take place with you, as that you may not by any act of yours obstruct, or (so much as in you lieth to remedy it) suffer to be obstructed the way to the Lords Table, whereby any of his people should be hindered from having Sacramental communion with him. Amongst which obstructions I know none at the present more obvious, then that which I have pointed at, of promiscuous and mixed communions, the admitting of all sorts to this Sacrament. Which, however happily it be not so just a ground of stumbling to others, as they may make it, yet in itself it cannot be denied to be an abuse, and profanation of that Ordinance. So it was looked upon in the last age, and that by such as were free from the imputation of (since so called) Puritanism. 
* Si quem indignum esse palam constiterit, is ad coenam â pastore minimè est admittendus, quià sine Sacramenti id profanatione fieri non potest. Nowelli Catech. in quarto, pro pè ad finem; In pr. Anno 1570.  If any be openly known to be unworthy, the Pastor ought not to admit him to the Supper, because it cannot be done without profane abuse of the Sacrament; As that Reverend Dean of Paul's, Dr. Nowell in his approved, and then Authorized Catechism hath resolved it. And it is no other doctrine, than what the Church then held forth in her Rubric before the Communion; where she not only allows, but enjoins her Ministers not to admit persons scandalous, or malicious to the Lords Table. 
Not suffering them to be partakers of the Lords Table, etc.] Rubric before the Communion.  Let not this Direction and Injunction then be slighted by any of you, who account it your Honour to be called the Sons of that Mother: But looking upon this, not only as your liberty, but your duty, see that with holy care and conscience you apply yourselves to the discharge of it. It is that which the Lord telleth his Prophet Jeremy, (being then in a distracted condition in regard of the present times, and not knowing well how to demean himself in the execution of his office in the midst of so many discouragements as he then met with,) If thou take forth the precious from the vile, thou shalt be as my mouth. Jer. 15.19. This would he have him do in his teaching, to put a difference betwixt the good and the bad, Preaching Gospel to the one, and Law to the other; confirming and comforting the former, sharply reproving and menacing of the latter. And so doing, the Lord tells him he should be his mouth, approve himself a true and faithful Minister of his. And what is there said of that part of the Ministerial Office, not unfitly may it be applied to this, the dispensing of this Sacrament. If herein you shall separate the precious from the vile, put a difference betwixt those who (as to Man) are worthy and unworthy, reaching forth this Ordinance to all, and only such, as in the judgement of a well-regulated Charity may be looked upon as meet guests for that Table, now shall ye be as God's hand, owned by him in this your Ministration.  
Thus have I briefly presented my desires to both of you. To which, what answer I am like to receive at some hands, I cannot but foresee; and therefore give me leave to meet it with a short Replication. True it is, the Administration of this Ordinance, and that in such a way, it must be acknowledged to be the Minister's duty; but how shall it in these times be discharged by him? What, shall every Pastor then assume and exercise a sole power and jurisdiction over his flock, to admit and refuse as it pleaseth him? To this I will not, I dare not, say Amen. That which Prelacy hath disclaimed, let not ordinary Pastors make challenge to. What remedy then (it will be said) is to be found, and used for this mischief of mixed communions? To this I shall desire an answer may be received from that forecited Author, which I presume may find better acceptance from his hand, 
Magist. Quod ergo remedium huic malo inveniendum est, atque adbibendum?  then mine.  
In Church's wel-ordered and wel-managed (I shall give it you in his own words, as I find them translated) there was ordained and kept a certain Form and Order of Governance. 
Audit. In Ecclesiis benè institutis atque moratis, certa ut [Pag. 92. Matth. 18.15, 16, 17. Acts 14.23 & 15.4, 6. d. 22.24.20. d. 17. f. 28. 1 Cor. 6.2.1, 2. & 12. d. 28. & 14. c. 26. g. 40. 1 Tim. 5. c. 17. Tit. 1. b. 5.] anteà dixi, ratio atque ordo gubernationis instituebatur atque observabatur. Deligebantur Seviores, id est Magistratus Ecclesiastici, qui Disciplinam Ecclesiasticam tenerent atque colerent: Ad hos authoritas, animadversio, atque castigatio censoria pertinebant: [1 Cor. 5. a. 1.4.5. & 11. c. 16. d. 18, etc.] Hi adhibito etiam Pastore, si quos esse cognoverant, qui vel opinionibus falsis, vel turbulentis erroribus, vel anilibus superstitionibus, vel vitâ vitiosâ flagitiosâqve magnam publicè offensionem Ecclesiae Dei adferrent, quique sine coenae Dominicae profanatione accedere non possent, eos ā Communione repellebant, atque rejiciebant, neque rursum admittebant, donec poenitentiâ publicâ Ecclesia satisfecissent. Nowelli Catech. ubi supra.  There were chosen Elders, that is, Ecclesiastical Magistrates, to hold and keep the Discipline of the Church. To these belonged the Authority, looking to, and Correction, like Censors. These calling to them also the Pastor, if they knew any that either with false opinions, or troublesome errors, or vain superstitions, or with corrupt and wicked life brought publicly any great offence to the Church of God, and which might not come without profaning the Lords Supper, did put back such from the Communion, and rejected them, and did not admit them again, till they had with public penance satisfied the Church.]  
This was the best, and only solution, which that judicious and authorized Catechist in the last age was able to hold forth. And truly for my part, I must profess, that (seeing the late Reverend Assembly could not) I do despair of finding out a better. All the remaining scruple than will be, what shall be done in those places where such assistants are not to be found? In the resolving whereof, I shall humbly crave your help; only taking the boldness to leave this motion with you. That where a Juridical cannot be obtained, you would rather choose to act in a Precarious, and Pastoral way, then to suffer so great and useful an Ordinance to be laid aside, as of late times in too many places it hath been.  
More I have not, save only to apologise for one other Branch of the Treatise, wherein I have freely declared my apprehensions concerning the gesture, which is in this Congregation used, viz. Of sitting at the Table in the act of receiving. This I have commended, and must commend, as conceiving it most agreeable to the first pattern, and to the subsequent practice of the Proto-primitive Churches in the Apostolical times, as also suiting best with the nature of the duty; and consequently freest from all just exceptions. But not with any intent to censure all other different forms of administration; as well knowing, that all places of public meeting cannot with conveniency admit of this. Which having presented unto you, I shall now leave you, where I found you, under the gracious protection and guidance of him, who holdeth the seven Stars in his right hand, and walketh in the midst of the seven golden Candlesticks: Humbly subscribing myself  
The unworthiest of your fellow servants. Joh. Brinsley. Great Yarmouth. Jan. 31. 1652.   

TO THE Christian Reader.  
(Christian.)  
WHen I first took up this Text, it was far from my thoughts that my MEDITATIONS thereon, should have been made any further public, then as the Pulpit rendered them. But since that, sadly laying to heart the long, and yet continued disuse of that Sacred Ordinance, the Sacrament of the Lords Supper, in many places; with the slighting and neglecting of it in some others, where it is held forth in a regular way, according to the Primitive Pattern, I have been induced to cast abroad this spark, which Providence had put into my hand. Which I have done, not with a desire of kindling any fire of contention in the Church (which being already broken forth into such open flames, calls for water, not for oil,) but of a holy zeal, and fervour in the hearts and spirits both of Ministers and People, that both may be excited in the fear of God, and in obedience to the command of their blessed Lord and Saviour, speedily to set upon some effectual course, whereby this Sealing Ordinance, being of so great concernment to the Church, may be restored to Liberty with Purity. May the success herein in any degree answer my Intentions, I shall bless God for it, and rest,  
Thine in all Christian services, John Brinsley. YARMOUTH. Jan. 31. 1653.   

The Saint's Communion with Jesus Christ.  Mat. 26.29. 
But I say unto you, I will not henceforth drink of this fruit of the vine, until that day when I drink it new with you in the kingdom of my father.  
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, 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 Mark to the Lords Supper; not improbably (as Paraeus conjectures) they might be twice repeated, 
Nihil impedit quin his idem repetiverit de utroque poculo. Paraeus, ad loc. Vide Fulk & Cartwright, Annot. ad loc. Parts, Prediction, Promise.  as an Appendix to both. I shall here look upon them as I meet with them, in reference to the latter, as relating to the Eucharistical 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 shall take notice in them of two things; a Prediction, and a Promise, or a Valediction and a Consolation. The Prediction, or Valediction in the former part, where our Saviour taketh his farewell of his Apostles, of ever having any more such communion with them upon earth, and forewarneth them of his death, being then at hand; [I say unto you, I will not henceforth drink of this fruit of the vine] The Promise, or Consolation in the latter, where he comforteth them with the hope and assurance of a better Communion [until that day when I shall drink it new, etc.] 
Part 1. The Prediction, or Valediction.  These are the two main parts of the text, which I shall handle severally and briefly, rather glozing upon every thing, then dwelling upon any thing. I begin with the former, the Prediction, or Valediction.  
I will not henceforth drink of the fruit of the Vine] Where the first inquiry must be, 
The fruit of the vine, what?  what we shall here understand by this 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 plain; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genimen vitis (as the vulgar Latin hath it) the geniture, or product, the fruit of the Vine that is, Wine; which as elsewhere it is called, the blood 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 speak plainly, and simply, I will no more henceforth drink of this wine, or any wine?  
A. Here (to let other answers pass) that of Grotius (and some others) seemeth most natural, 
Groti. ad loc. Cameron, Myrothec. ad loc.  who informs us from the Rabbins, that this was the usual 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 form 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 he 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 Sacramental Cup, the fruit of the vine.  
Obs. 1. 
The Sacramental 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 some pernicious Heretics in his time (as he calleth them) who clean contrary to our Saviour's practice, 
Joh. 2.9.  who turned water into wine, they turned the Sacramental 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 blood 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. 
Sacramental elements not to be changed or adulteruted.  We know what is said of the Word, Revel. 22.18. If any man shall add unto these things, God shall add unto him the plagues written in this book. And truly of no less dangerous consequence is it, to add to the Sacraments, whether to the number of them, or to the substance of them, or to the significant Ceremonies about them. Herein let Christians have an eye to the first pattern, 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 half Sacrament; of the other, in mingling water with their wine; which whatever show of wisdom it may carry with it (as Paul saith, those legal observances kept alive by some in his time did Col. 2.23.) yet it is no other but a piece of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship, which God will never own or approve. There is a first Observation. 
Sacramental wine the same before and after Consecration.   
Obs. 2. The fruit of the Vine] Such was this Sacramental Cup before Consecration, and such it was after; so our Saviour here expressly calleth it. That Cup which in the verses foregoing 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 dream of? who tell us, that the very substance of the Elements is changed by the words of Consecration, so as they remain no longer Bread and Wine; but the Body and Blood of Christ, under those forms 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 Sacramental 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. Again, this Sacramental Cup our Saviour himself here drinketh of, 
Christ's 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 drink henceforth] so then, he had drunk of it at that time, communicating with his Apostles in eating of the same Bread, and drinking of the same Cup with them (which chrysostom writing upon the former verse observes) and if so, here is then another stone (as Paraeus observes) to throw at the forehead of Rome's Goliath, their doctrine of Transubstantiation; as also the Lutherans doctrine of Consubstantiation; both which are struck dead with this one blow. If Christ himself did eat of the Sacramental Bread, and drink of that Sacramental Cup with his Apostles, then certainly it was not (for substance) his own Body and Blood. What shall we imagine him to feed upon himself? to eat his own flesh, to drink his own blood? Of all Arguments taken up and made use of against these two dangerous errors, I know none more strongly concluding, and clearly convincing than this; which let it therefore be laid up carefully, and remembered 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 eat of that Sacramental Bread? Why did he drink of that Sacramental Cup? Had he any need of either?  
A. Not so, being himself the Substance, he had no need of those shadows; being himself the thing signified, he had no need of those signs. Neither could he expect any benefit to himself from this Ordinance, yet he participateth in it; even as before he had submitted himself to the Sacrament of Baptism, to be baptised by John, not that he had any need of it (being the immaculate Lamb of God, free from all defilement of sin, he needed no washing) or expected any benefit by it, but that he might fulfil all righteousness. So he tells the Baptist, Mat. 3.15. yielding this as a reason of his submission to that Ordinance; [Thus it becometh us to fulfil all righteousness.] To this end he came into the world, 
Christ fulfilled the righteousness both of the Law and Gospel.  and this he did, he fulfilled all righteousness, the righteousness of the Law; and thereupon it was that he submitted himself to these legal Ordinances, the two Sacraments of the Old Testament, Circumcision and the Passeover. And in like manner he was to fulfil all the righteousness of the Gospel; and thereupon he submitted to these Gospel-Ordinances, the Sacraments of the New Testament, Baptism and the Supper; which he did, not for his own benefit, but ours. Thus was he Baptised, that he might confirm John's Baptism, and sanctify 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 general, 
Christians not to slight Ordinances.  not to slight Ordinances; not to neglect, much less contemn them. What? was the Lord Christ himself thus made under Ordinances, as under Legal, so under Gospel-Ordinances, and shall any that call themselves Christians set themselves above them? Shall he that was the Institutor and appointer of Gospel-Ordinances, as being the Lord of them, submit himself to them? and shall any who call themselves his Servants, advance themselves above them? trampling upon them by a mean and low estimation, as if they were empty and worthless dispensations, as to them? (as some of late times have not spared to call them.) To all such let me speak in the words of our Saviour, Mat. 10.25. It is enough for the Disciple that he be as his master, and the servant as his Lord] Not above him; far be this Luciferian pride, this worst of prides, (such is spiritual pride) from every of us. Fare 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; slight it not, neglect it not, but with care and conscience, in obedience to that command [Do this] attend upon it, and make use of it, where we may enjoy it according to Christ's Institution. What? do we see our Lord and Master Christ sitting at Table with his Apostles, eating of the Sacramental Bread, and drinking of the Sacramental 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 ye should do 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 do as he did.  
And great reason we should do so; our blessed Saviour had no need of this Sacrament, yet partakes of it, to show his subjection and obedience to Gospel-Institutions. How much more than should we do the like, who (if we know ourselves) cannot but know, that we have continual 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 Spiritual viands, are as subject to decline and decay, as our bodies through want of our ordinary repast.  
Be excited then in the fear of God, 
Christians excited to a conscionable attendance upon the Lord's Supper.  you who now stand at a distance from this Ordinance, and are strangers to it, that you would labour to acquaint yourselves with it; and for you who have engaged yourselves to attend upon it, that you would do it more frequently, more constantly, more conscionably.  
To set on which motion let me mind you, 
Christ himself present at every Sacrament.  that you shall have Christ's 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 special eye at the administration of Ecclesiastical Discipline, yet it extendeth generally to all other religious duties. Where two or three are met together to pray, to hear 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 own Table, being always present there, though not corporally (as he was here with his Apostles) yet spiritually. And that  
1. As a Spectator, 
1 As a Spectator observing. 2. The Guests which do 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 Son, himself 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 be but one without his Wedding Garment (the Garment of imputed righteousness, and inherent holiness, of which two this Garment is as it were) woven, the one being as the Woof, the other as the Warp) he cannot go unspied. Among the twelve there was one Judas, (who I am sure was at the Passeover, and for aught I know might as well be at the Lords Supper also;) Him the Apostles suspect not, when their Master told them, 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 shall dare at any time to draw nigh to this Table, how closely soever he may carry it, so as to deceive all those that sit at Table with him, yet can he not go undiscovered; there is one that seethe him, even the Master of this feast, the Lord Christ, who is there present, eyeing and observing the Guests, taking notice with what preparation, what disposition, what affection they come to his Table, and how they demean themselves being come thither.  
And whilst he thus observeth those that come, 
2 Those which absent themselves.  he also taketh notice of those who absent themselves. So did that King in the Parable (in the place forenamed:) He was very sensible of that disrespect shown to himself in the slighting of his invitation. And so sensible is the Lord Christ of the like disrespect offered to himself in slighting this Ordinance of his, wherein he calleth men to have communion with himself; he seethe who they are that answer the invitations of his Ministers, with such vain and slender excuses, as too many at this day do. One liketh not the company, amongst whom he apprehendeth some not so approvable as they should be, and upon that account he forbeareth this feast, because the hands of some of the Guests are not so clean washed as he conceiveth some to be. A second will not endure to be questioned by the Porters, the Door keepers, what he is, and what he cometh about; I mean, to submit to any examination, or trial by any Church-Officers touching his qualifications, and fitness 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 administered 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 do men cast stumbling blocks in their own way, finding out some pleas and excuses to keep them from this Ordinance; but whether they be such as will justify this their refusal 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, 
2 Christ present as a Communicant.  as a Communicant, communicating with those that come. Such is this Sacrament, a Communion betwixt Christ and the Believer. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, 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 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 signs, and together with them the things signified by them, Himself, his own Body, his own Blood. This he did to his Apostles at the institution of this Sacrament, reaching forth the Bread and Wine to them, he gave Himself with them; Take, eat, this is my Body, this is my Blood, drink ye all of it. And the like he doth still, wherever this Sacrament is duly administered, Christ being there present, as the Master of the Feast, he offers and tenders his own Body and Blood to those, who upon Gospel conditions will receive him.  
All which should induce Christians to a conscientious attendance 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 himself 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 meal that ever he should eat with them upon earth. Henceforth (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 foresaw, that his Passion and departure were then at hand, that the time was now come, when that Prophesied (which himself speaketh of, verse thirty one of this Chapter) should be accomplished 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 himself; and that he was now to leave the world, and them in it. Now foreseeing 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 tells 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 eat thereof, etc.] and the like we may conceive concerning the Supper.  
Obs. The like are Christians to do upon a like account, not knowing how short their time may be, how long they shall have opportunity; they are  
1 To do good while they may; 
Christians to do 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 he 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 always sickness to the soul, and often to the body, or yet stumble at it, it being no other than what the Psalmist maketh use of, Psal. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  116, 13. I will take the cup of salvation; Calicem salutum (as the Original hath it) the cup of Healths; so he calleth that cup which the Israelites were wont to take and drink at the offering of their Eucharistical Sacrifices, and giving thanks 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 perpetual use unto it in all succeeding ages. Thus are Christians, not knowing how short their time is, they are to do good while they may. So the Apostle presseth it upon his Galatians, cap. 6.10. As we have therefore opportunity, let us do good unto all men, especially to them who are of the household of faith.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst God continueth to us our lives, and putteth advantages into our hands, make use of them for the good of others; working whilst our day lasteth. So did our blessed Saviour, as he tells 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 chief Priests and Elders) he calleth their hour, and the power of darkness, Luke 22.53. a time wherein he had not that opportunity of working such works as formerly he did; or else the night of death, wherein there is no more working. There is no work, nor desire in the grave whither thou 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 Prophecies, they shall fail, 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 God's way for the good of their brethren. Thus let Christians be doing of good.  
Which they are to do 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 natural motions, the nearer their end the swifter they are. Let it be so with Christians, to whom God is pleased to give any inclination 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 Sun in a clear evening, and as the Son of righteousness here did, full of lustre and splendour, leaving the comfortable warmth and influence of their beams behind 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 embracing, and carefully improving all opportunities which God putteth into their hands, for the furthering of their Spiritual welfare, in special attending upon his ordinances, Word and Sacraments.  
1. 
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 Jews, Joh. 12.35. Yet a little while (saith he) is the light with you, walk 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, believing in it (as the verse following explains it) and steering their course by it; otherwise he tells them what they might expect [Jest darkness come upon you] so it did not long after his departure from them, as it was presignified in that prodigious and preternatural Eclipse happening at his Passion, where the Sun was darkened at noonday, 
Amos 8.9  so as there was darkness over all the Land (the Land of Judea) Matth. 27.45. A sad presage of an ensuing darkness, which not long after came upon that people, a dreadful darkness, a darkness of ignorance, and a darkness of misery: Of ignorance, the light being taken from them they were struck with spiritual blindness. I would not brethren have you ignorant of this mystery, that blindness is in part happened unto Israel (saith the Apostle) Rom. 11.25. Of misery, this light being gone, O what a sad and dismal day came upon that Nation, a day of darkness, and of gloominess, a day of clouds, and of thick darkness, wherein their Sun was turned into darkness (as the Prophet Joel describeth the day of their calamity, Joel 2.31. such was the darkness which came upon that Nation for their not making use of the light while they enjoyed 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, go to bed in the dark; and what better can they look for, who trifle away the time and means of grace, then that they should go to bed in the dark, die without comfort.  
Which let it take place with you that hear 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 there be given unto you the bread of adversity, and the water of affliction (though God be pleased to exercise you in sundry kinds, having withdrawn from you many of these Temporal mercies which formerly you have enjoyed) 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 knows? how soon the Shepherds may be 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 speak no more to you in the name of the Lord. O that this consideration might work 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 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 mean for the manner of Administration) as (for aught I know) you shall meet with it elsewhere upon earth. This is your Privilege, which many others in this Nation want, and bewail the want of it. What our Saviour once said to the Jews 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 me apply unto you, and to your present condition; many, both faithful Ministers, and private Christians have desired, and do yet desire to enjoy this Ordinance in such purity, as it is dispensed in among you, but cannot yet obtain their desires. But how long this mercy shall be continued unto you, you know not; hereof you have sad precedents 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 own satisfaction and others, to retrieve and recover it again. My hopes are, that this shall not be, and my prayers and endeavours shall be 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 be continued unto it. Though this Tree of life (like that in the Revelation, chap. 22.2.) shall, (as it hath done) still yield her fruit every month, yet you, (who are to reckon your lives not by Months, but by days, Few and evil have the days of the years of my life been (so runs jacob's computation) Gen. 17 9 Man that is borne of a woman is of few days (saith Job, Job 14.1.) when one Sacrament is past, how do you know whether you shall live to see another? And therefore (in the fear of God) upon this ground be persuaded, you who are capable of it, and in measure fit for Sacramental 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 turn, what changes and alterations time may bring forth, that so you may more wisely (as you think) comply with it; what know you but that your change may be at hand, and may prevent (as to you) any other changes. And if so, think aforehand how sadly this may lie upon your spirits in the day of sickness, at the hour 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 special 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 yourselves to a conscionable attendance upon this, as upon other public Ordinances of God in this Congregation; do not you think, that a quarterly Communion (as was heretofore accustomed) will now serve your turn. If this Sacrament be oftener held forth (as in this place it hath been, and I hope shall be) I know not why (without some just impediment) you should absent yourselves from it; you will not do it by your meals, which serve for your bodily refreshment; so oft as your Tables are spread you afford your presence, and why should it not be thus at God's Table? surely thus it would be, were you but as sensible of Spiritual decays as of Corporall, and had but as good an appetite to the food of your souls, 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, Death? wherein all comfort will be little enough; upon this account neglect not this viaticum, this sovereign cordial, to drink of the fruit of the vine, the Sacramental 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 do 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 Saviour's words, and say, that for aught we know, we shall henceforth no more drink 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 in the act of receiving to raise up our hearts, that what we do, we may do it with all our might, with all possible intention of soul 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 Sacramental. Bread, and so drinking the Sacramental Cup, as if it were our last farewell to all Creature-comforts, and Ordinances. So doth our blessed Saviour here, celebrating of this Feast with his Apostles, and having drunk of that Sacramental 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 followeth [until that day, when I drink it new with you in the kingdom of my Father.]  
Until, 
A word spoken in season.  a word spoken in season, which (as the Wiseman 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 [Until] unto the Apostles here, who could not but be much troubled at the former words, to hear that their Master and they must now part, that this was the last meal 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 informs us.) And they all wept sore (saith the thirty seventh) and fell on Paul's neck and kissed him, sorrowing most of all for the words which he spoke, that they should see his face no more.] To think what loss themselves and the Church should have in Paul's death, this struck them to the heart; and questionless it could not but do the like to the Apostles here, to hear the like from their master; that he and they must now part, that this was the last Cup that ever he should drink with them; this could not but be a sad word to them. To allay this grief, he therefore prefently subjoins this consolatory promise, staying their hearts, and comforting them with the hope and assurance of another, and a better communion one day; [Until that day, when I shall drink it new with you in my Father's kingdom.]  
Q. Quest. Until that day] But what day was that? a question, 
What day is here spoken of?  and a great question among Expositors; a  opinion I find about it.  
A. 1. Ans. 
A  opinion about it. A. 1. The time of our Saviour's abode upon earth, after his resurrection.  Some (in the first place) understand it of the time of our Saviour's 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 days together (as Saint Luke reports it, Act. 1.3.) And thus conversing with them, he also eaten with them; this he did more than once. So we find him, Luke 24.41. where coming to his Disciples, he demands of them. Have ye here any meat? And they giving him a piece of broiled Fish, and an Honeycomb, He took it, (saith the text) and did eat before them.] The like we find 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 than 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 shown him unto us, who did eat and drink with him, after he risen 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 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 Country. 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 Ancients (to whom Beza seemeth not averse) look upon this place.  
But with them I cannot go along. Three Reasons I find given against this Exposition: A first, taken from these words [Till that day] which seemeth (saith Maldonate) to point at some remoter time, than this. Secondly, Our Saviour was not as yet entered into his Father's 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 suppose him then in his Father's 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 Saviour's Ascension, the Holy Ghost was poured out upon the Apostles in 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, 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 Banqueting House, (or House of Wine) (as the Spouse phraseth it, Cant. 2.4) the Public 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, cheering and refreshing them; and in a spiritual way, (as it were) inebriating them, as the vulgar Latin renders that of the Psalmist, Psal. 36.8. Inebriabuntur ab ubertate domus tuae, They shall be inebriated with the plentiful fullness 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 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 than the former. The Communion which our Saviour here permitted unto his Apostles, he saith it should be in the Kingdom of his Father; which term, I conceive cannot so fitly be applied either to the day of Pentecost, or yet to the Kingdom of Grace; which though it be sometimes called the Kingdom of God, and of Christ, 
Luk. 17.21 joh. 18.36. Regnum Patris nunquam nisi caelum vocatur. Maldon. ad loc. The kingdom of glory.  and oft times the Kingdom of Heaven, yet never do we find it called the Kingdom of the Father, (as Maldonate well observes.)  
In the fourth place then, (to hold you no longer in suspense) understand we this of the Kingdom of glory. This is the Father's Kingdom. [Then shall the righteous shine forth as the Sun in the Kingdom of their Father (saith our Saviour) Matth. 13.43. that is, in the Kingdom of Heaven, the Kingdom of glory. And this our Saviour calleth the Kingdom of his Father. 
The kingdom of glory the Father's kingdom. Solus pater non descendit de caele, Maldon. ad text. Lorinus in Act. 10.44 The kingdom of glory the place of the Father's residence, Joh. 1.14.  So is the Kingdom of Glory, in a peculiar way, the Father's Kingdom. I find two reasons given for it.  
1 In as much as there hath been the Father's 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 bosom of the Father he came and dwelled amongst us, dis-robing himself of his Majesty and glory, he took upon him the form 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 employed by him as his Agent, each of them occasionally appearing, and manifesting their presence upon earth in several transactions; but the Father in the mean time still kept the Throne of his glory in Heaven, showing himself the King thereof.  
2 But (secondly, 
The Prefidency of the kingdom of glory, resting in the Father.  and as I conceive more genuinely) the Kingdom of the Father, in as much as the precedency and chief Government of that Kingdom shall for ever rest in him. As for the Kingdom of Grace, that is committed to the Son, who sitting at the right hand of his Father in Heaven, ruleth in the midst of his enemies upon earth; but the Kingdom of Glory is more peculiarly the Fathers, to whom the Lord Christ shall at the last day resign up that his Economical Kingdom (as they call it.) That Kingdom which as Mediator he hath received from his Father, he shall then surrender it up unto him again, as the Apostle tells us, 1 Cor. 15.24. Then cometh the end, when he shall have delivered the Kingdom unto God, even the Father.] So as from thenceforth and for ever that Kingdom shall be the Father's Kingdom.  
And in this Kingdom 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, until that day that he should drink it new with them in that Kingdom, the Kingdom 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 eaten 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. Scholar 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 believe 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 common and ordinary meals, but only at their more solemn Feasts and Banquets. But this also may seem to be an evasion, rather than a solution; and therefore I shall not fly to it, neither need I.  
3. Yield it, that our Saviour, 
Christ's 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 eaten, 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; only for the confirming of the Faith of his Apostles in the certainty of his Resurrection, he shown them what he could do. So as he did there (as it were) eat and not eat, drink and not drink. Even as speaking to his Apostles after his Resurrection, Luke 24.44. he tells them, These are the words which I spoke unto you, while I was yet with you.] Why, was he not then with them, when he thus spoke to them? Yes, but not as formerly, when he conversed with them in a terrestrial and temporal life. So he eaten 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 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, God's 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 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 in two different senses. This being no unusual thing in Scripture; no other then what we find often practised by our Saviour himself, 
Non solàm sine vitio, sed cum magnâ etiam oraiionis elegantiâ. Maldon. ad loc.  and that not only 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 die) 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: 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 child, 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 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 believers, 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) where the Bodies of God's Saints should lie slain, he styles 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 Father's 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 emblem of Celestial Glory. Vide Grot. ad Text.  and happiness here, he calleth it New Wine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Wine of another kind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (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, etc. 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 thief to meet him. Here doth Christ solace himself, after all his sorrows and sufferings upon earth, enjoying celestial 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 palate, Reas. 1 
Wine delectable.  and grateful to the stomach, one of the preciousest juices that the earth produceth. Hence it is that the mutual love betwixt Christ and his Church is compared to Wine, and preferred before it, Thy love is better than 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, yielding an unspeakable complacency to the soul; such as none can apprehend, but they that are possessed of it: Even as none can tell how 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 entered into it, and swallowed up of it. Eye hath not seen, ear hath not heard, neither hath it entered 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 only pleasing the palate, but cheering the heart. Should I leave my wine, (saith the Vine in Jothams' parable) which cheereth 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 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 emblem 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 master's 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 fullness of joy. In his presence is fullness of joy, Psal. 16. last. It is so in Heaven, at God's right hand, in the presence 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 only because it is of another kind (as I said) but of a better, a more excellent kind. 
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 feigned to be the drink of the gods) of a more excellent kind than 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. woe unto you that are full, for ye shall hunger; woe unto you that laugh now, for ye shall mourn and weep. Here they have their sweet wine, but there is sour 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 shall be otherwise with God's Saints and Servants. Here it may be God may deal with them as the Jews dealt with our Saviour, Mat. 27.34. when they gave him Gall and vinegar to drink; he may make them drink the wine of astonishment (as the Psalmist complains, Psa. 60.3.) wring 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 there is better Wine reserved for them hereafter. New wine, excellent wine, joy infinitely transcending all joys earth can afford: This was Christ's 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 shall eat, but ye shall be hungry, behold, my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be ashamed; Behold my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit.] Such a change can God make in the affairs of this world, and I doubt not but he will yet do it in a great measure for his Church in the latter days, to which that promise seems to relate: But however such a change there shall be hereafter: There is wine, new wine reserved and laid up for the Saints in heaven, which the men of this world shall never taste of. This wine our Saviour here promiseth to himself, that he should drink of it, which accordingly not long after he did upon his ascension into heaven, then having finished his suffering work, he entered into his rest, from thenceforth enjoying unspeakable glory and happiness. And herein he tells his Apostles that they should also have a share with him. So it followeth; Until that day, 
Judas excluded, though not from Sacramental, yet from Celestial communion with Christ.  when I shall drink 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 drank of that cup with him in the Sacrament of his Supper, 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 will not this create any great difficulty, the promise being indefinite, not universal, extending to the generality of them; to as many of them as had there not only a Sacramental, but also a spiritual communion with him. Observe.  
With all such will Jesus Christ drink this new wine in his Father's Kingdom; 
Such as have communion with Christ upon earth, shall have communion with him in Heaven.  have a blessed communion with them in heaven.  
Mark 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 drink this new wine alone; he is not, will not be satisfied unless his Saints partake with him: Thus he is brought in expressing himself to his Church in the place forenamed, Cant. 5.1. I am come into my garden, my sister, my spouse, I have gathered my myrrh with my spices, I have eaten my honey comb with my honey, I have drank my wine with my milk; eat O friends, drink, drink 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 himself Job 31.17.) not eat his morsel by himself alone, or drink his wine alone, engrossing that heavenly glory to himself, but he calleth his Saints and Angels to the participation of it. This is that which he makes promise of to his Apostles, Matth. 19 where when Peter (speaking in the name of the rest (as often on other occasions he doth) demands of his Master what recompense they should have for that love and respect which they had shown unto him, in forsaking all for his sake, he receiveth this answer from him (ver. 28.) Verily, I say unto you, that ye which have followed me in the regeneration, when the Son of man shall sit on the throne of his glory; ye 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 Peers about him; when he should sit as Lord Chief Justice upon the Bench, they should sit as his Justices, as his Assessors. To the like purpose is that other promise. Luk. 22.28, 29. where our Saviour, to take his Apostles off from that vain contention of theirs about a temporal superiority, a secular primacy; he tells 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 Kingdom, as my Father hath appointed unto me, that ye may eat and drink at my Table in my Kingdom, etc.] 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, tells them, that one day, he would drink that wine new with them, have a sweet and blessed communion with them in the Kingdom of his Father, whereof that Sacramental Communion was a Representation and a Pledge; this he promiseth to his Apostles.  
And what he promiseth to them, the like (for substance) shall he perform to all who have a like communion with him: even to all true believers, such as here follow him, by profession and imitation; they shall be 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 me (given to believe on me, as the 20. ver. explains it) be with me where I 〈◊〉 that they may behold my glory] I, and not only 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 happiness which God the Father had by promise insured upon his Son Christ, by a like promise Christ maketh it over to all true believers, estating it upon them. And giving them a title to it here, he will put them into the actual and full possession of it hereafter. Come ye blessed of my Father, inherit the Kingdom 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 spiritual communion with him upon earth.  
Quest. 
Celestial 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 of death. To day shalt thou be with me in paradise, saith our Saviour to the penitent thief, 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 Abraham's bosom, 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 shall have with Jesus Christ. Upon their dissolution they shall thenceforth be with him, beholding, enjoying him, and haing enjoyed of him. 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 God's Saints being raised out of their dust, and reunited to their glorified spirits, shall be made joint 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 as a thief, (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 believe [in that day] (sigh the same Apostle,) 2 Thes. 1.10. I know whom I have believed (saith he) and I am persuaded 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 Christ's second coming, his coming to judgement; 
So called by way of eminency.  which is called That day (as I said) by way of excellency, as being the most remarkable 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 the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, etc.] 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 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. God's 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 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 Saints.  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 favourites; Answ. 1 even as King Ahasuerus going to the banquet of Wine, 
They are his favourites.  which Esther had prepared for him, taketh Haman along with him, being his special favourite, Esth. 5.5. Such were the Apostles to Christ, being upon earth; and such are all true believers to him, being in Heaven: All Friends. Ye are my friends, if ye do whatsoever I command you, John 15.14. All Favourites. 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, than 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, Whilst Jesus Christ thus honoureth and glorifieth, 
Christ honoured and glorified in his Saints.  them he himself is honoured 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 in his Saints, and to be admired in all them that believe. Mark it. At this day Christ shall be glorified, not only in himself, but also in his Saints; whose glory, as it cometh from him, so it redowndeth also to him, and reflecteth upon him, so as he is thereby made more glorious; this grace and goodness 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 honour 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 Saint's joy Christ's joy.  so he calleth it, Joh. 17.13. These things spoke 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 rejoiceth in the welfare and happiness of his people. Their joy shall be 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 joys are his joys; which shall not be fulfilled without them. Whence it is that the Church is called his fullness, Ephes. 1.23. The fullness of him, that filleth all in all. Such is the love of Christ to his. Church, that though he have a fullness in himself, and that not repletive only, but diffasive also, communicating of his fullness to others, not receiving any thing from them, yet he accounteth himself defective, unless he have his Church joined to him, and made partakers of the same glory with him. But I shall no longer dwell upon doctrinal Illustration.  
That which now remains is practical Application. which I shall direct only two ways, 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 himself here intends what he saith to his Apostles, that it might be as a Cordial, first to himself, then to them. To himself, to strengthen his approaching Passion; to them, to comfort them concerning his departing from them: And both these ways let it be useful unto us; I mean such, and only 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 Cordial against present and imminent, felt or feared Tentations. In this case let Christians look beyond the present; their present sufferings or fears, setting before them this cup, this cup of new wine, prepared in heaven for them, after they have finished their suffering work. 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 drink of in his exaltation. This is that which the Apostle tells 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 endured the cross, and despised the shame, etc.] Thus did he drown all his sorrows and fears in this cup of new wine, in the apprehension of that heavenly glory which waited for him after his suffering work was over. In this way it was (as is most probably conjectured) that the Angel of God is said to have strengthened him in his Agony, Luk. 22.43. And there appeared unto him an Angel from heaven strengthening him.] This he did, not by infusing, or communicating to him any power or virtue, 
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 ensuing glory. And in the like way let me (as an Angel, and Minister of Christ) strengthen your hearts against what ever tentations and sufferings ye are subject unto, viz. by setting this new wine before you.  
So Solomon (or rather Bathsheba, for he learned that lesson from his Mother, as in the first 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 be of heavy hearts; let him drink and forget his poverty, and remember his misery no more.] And this counsel shall I here lay hold upon, making use of it in a spiritual 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 shall desire all such not only to taste, but to drink of, and that a hearty draught, to sit at it. So do Wine bibbers use to do at their wine, against whom the Prophet denounceth that woe, which I shall desire all such Good-fellows to take notice of, Isa 5.11. Woe unto them that rise up early in the morning, 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 the hearts of all the sons and daughters of Zion, 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 sour 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. 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 recompense 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 balance against them. So did Moses, of whom the Apostle tells us, Heb. 11.26. That he esteemed the reproach of Christ (for Christ's sake) greater riches than the treasures of Egypt; for he had an eye to the recompense of reward; not only 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 speaketh in the Chapter foregoing, Vers. 35. Cast not away your confidence, which hath great recompense of reward; not only 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 find this infinitely preponderating and weighing down the other. So it did at Paul's 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 hay never so many, never so great, yet they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they hold no proportion with the recompense of reward, the glory of Heaven: The one being comparatively light, the other ponderous; the one momentany, the other eternal. So the Apostle weighing them in the balance 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.  
Yead, 
A Cordial in the last agony.  even of death itself. 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 passed (saith Agag, when he thought to have escaped with his life,) 1 Sam. 15.32. I find more bitter than 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 sovereign 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 Soldiers,) 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 Soldiers, being to engage in a hazardous battle; So dine ye this day (saith he) as remembering 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 remembered 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. Thus make we use of this in our own personal tentations and sufferings.  
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 chief 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 neighbourly 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, 
Long 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 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 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 fallen 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 child, 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 joys, 
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 to ourselves, be we exhorted (in the second place) every of us, to endeavour to make this sure to ourselves, That we be (as Paul calleth believers, 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 only shall have communion with him in Heaven. Every of us then have an eye to this.  
And here content not we ourselves with an outward, 
Not contenting ourselves 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 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, A sign representing it. So it doth, 
A sign representing the heavenly communion.  and that most lively; specially as that Ordinance is now administered 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, than any other form or manner of Administration doth, or can do. So 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, whilst the servitors stand by; as the story tell us Martha did, while Lazarus, with the rest, sat 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, etc. That ye may eat and drink at my Table. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At my Table. An expression questionless derived from his last Supper, which he had then administered; where his Apostles sat 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 him in Heaven; shadowing it out not only 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, 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 Christ's 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 aught I know, in the Supper also. Yet had he nothing to do with this promise; being first a Traitor 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, 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 engrafted into him, not only Sacramentally (as all persons baptised 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 virtue of his death and resurrection, 
Phil. 3.10.  whereby we may be enabled to die unto sin, and to live unto righteousness; showing forth his virtues, expressing his life, imitating his obedience, in doing and suffering the will of our heavenly Father; not only hearing, but receiving his words (as the Apostles are said to do, John 17.8.) not only eating of his bread, and drinking 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 ourselves, unto our justification; looking up to him, and by faith hanging upon him for a continual supply of his Spirit, whereby we may be strengthened 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 fullness 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 his Kingdom of glory in Heaven, where we shall drink of this fruit of the Vine new with him to all eternity. Which honour 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.  
FINIS.   

Acquaintance WITH GOD: THE Nature of it opened, The Practice Persuaded, Encouraged, Directed, Cautioned. As it was lately delivered to the Church of God at Great Yarmouth. By John Brinsley, Minister of the Gospel there.  
London Printed by R. I. for Tho. Newberry at the three golden Lions in Cornhill.   

To the right Worshipful, the Lady ANNE WENTWORTH, at her house in Somerleyton, in the County of Suffolk.  
Madam,  
I Can not, I may not forget those respects which myself some years since found from your late honoured Husband, and yourself; how, during my exile (in the late difficult times) from the 
* Great Yarmouth  place to which God first called, and hath since returned me, you were pleased to provide me a residence and subsistence in your neighbouring 
* The Island of Lovingland.  Patmos; where for some time I exercised my Ministry, first as a Teacher, in a 
* Lownde  Village near you, and after as a Pastor in the 
* Somerleyton.  place of your own habitation. As a grateful acknowledgement of that immerited favour (not having a better present) I do here put this small Tract into your Ladyship's hand. The subject matter whereof (what ever the Workmanship be) is such, as may deserve a reception. Acquaintance with God, it is the chief happiness of the reasonable creature. This, (I trust) your Ladyship is not altogether a stranger to. My desire is, that you may grow up to a further degree of this blessed familiarity. And to that end I shall crave from you a serious perusal of this small Manual; wherein you shall find, as the Nature of this great Duty opened, so the Practice of it Encouraged, directed, Cautioned. May my labours in this way prove useful to your Ladyship, I shall look upon it as the best retribution that I am, or ever shall be able to make you. In the desires and hopes whereof, I humbly take my leave, resting  
Your Ladyship's Obliged to serve you in all Christian Offices, JOHN BRINSLEY. Yarmouth 14. July Anno. 1653.   

Acquaintance with God.  Job 22.21. 
Acquaint now thyself with him, and be at peace; thereby shall good come unto thee.  
IN this Verse (as Junius looketh upon it) we have a brief Epitome and Summary of all the Counsel 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, Counsel; which, setting aside the mistake in the personal Application of it, we shall find in itself wholesome, and sovereign.  
Acquaint now thyself 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 Counsel, let me by the way take notice of that circumstance, which I meet with in the Particle [Now.]  
Acquaint [Now] thyself.] The word in the original is (Na) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which may be translated either quaese, or nune; either, I pray thee, or now. In the former sense it is used often, as a particle of observation, entreating, 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 thyself, I pray thee, with him.]  
Now, shall we so look upon it, than it denotes & imports the affection of the speaker; who having before dealt somewhat harshly and rigidly with his friend Job, now he changeth his note, speaking to him in a more mild 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 harkening to his advice, he might reap the comfort and benefit of it. [I pray thee.]  
With such affection ought God's Interpreters, Observe. his Messengers, his Ministers to speak unto his people. How ever they are not to spare their sins, but to deal plainly with them, 
Tit. 1.13.  rebuking them, and that where need is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cuttingly, sharply; setting their sins 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 withal they are to deal lovingly and affectionately with them, imitating the Physician, who wraps his bitter pills in Sugar; or gives his Patient some sweet morsel after a distasteful potion: Thus are they to sweeten tart Reprehensions, with mild and affectionate Insinuations; breathing love into the bosoms of those whom they are enforced to deal harshly with, making it manifest they desire nothing more than that their advice and counsel may be 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 saith to his Philemon ver. 8, 9 Though I might be much bold in Christ, to enjoin thee that which is convenient; yet for love's sake I rather beseech thee.] Thus are the Ministers of Christ to deal with those committed to their charge, entreating, 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 Christ's stead, be ye reconciled to God, 2 Cor. 5.20. A language fit for a Gospel's 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 thyself 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, he 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 thyself with him.]  
Time of affliction is a proper time, Observe. 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 heal 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 known place, Amos 4. where he repeats this as the burden of his complaint, 
Amos 4. v. 6, 8, 9, 10, 11.  no less than 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 kind soever it be? Now, now acquaint ourselves 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 breaketh forth upon those whom he hath a gracious purpose towards. 
2 Sam. 14.  Even as Absalon 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 thyself with him.  
The other reference of this particle (Now) is to Eliphaz his foregoing discourse. In the verses foregoing Eliphaz had been discoursing unto Job, 
Acts 24.5.  (as Paul did once unto Felix) of judgement: Showing what disasters, what mischiefs had befallen 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 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 God's ordinary dealing with wicked men; Therefore, or Now acquaint thyself with him.  
Observe. Observe. Such use ought men to make of the judgements of God executed upon others. Judgements which they see, which they hear of, they are thereby 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 die, Verse. 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 aught to do it.  
Applic. And this do we. None of us but have seen, or 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 pieces 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 have drunk of. Now acquaint thyself with him, etc.]  
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, than 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 find them called, Joel 3.17. where the Prophet speaking of the New Jerusalem, the Church under the Gospel, he saith, [She shall be holy, and there shall no stranger pass thorough 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 highway 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, etc.] Such shall be the purity of the Church in the latter days, through the strict exercise of Discipline, that no profane person shall be admitted into the bosom 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 mind (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 than (as the same Apostle faith of them, Chap. 2.12.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without God in the world; having no acquaintance with him, mere 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 minds 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 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 ourselves 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 show you what it is for a man to acquaint himself with God.  
Acquaint thyself] Hasken (saith the Original,) A word, Explic. which (as our New Annotators well observe upon the Text) is to be found in this conjugation (in Hiphil) but only in two other places, besides this, in the Scripture. The one is Psal. 139.3. where David speaking of God's omniscience, his allseeing 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 David's 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 threatening her in that manner, for going out of her way, and falling 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 thyself with him.] That is, first learn to know him, then accustom thyself 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. The first thing wherein this 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 only a confused, but a distinct knowledge. Such is the knowledge which friends and acquaintance have one of another. They do not only 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 only 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. ) only 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 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 intercourse, no acquaintance with him. This is requisite, but not sufficient.  
2. In the second place then, there must be a knowledge of 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 Abraham's, and Moses his, and David's 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, etc. (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 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. Yet further, to the completing and perfecting of this acquaintance, there is required also another kind 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, 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 seethe thee.] Job had before heard much of God, much of his power, wisdom, mercy, goodness, etc. 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 requisite to the completing of this acquaintance with God. It is not enough for men to hear of God, what a one he is; nor yet to believe, 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, etc. Here is the first thing, wherein this acquaintance with God doth consist, in knowing him, with a knowledge of speculation, forth, experience.  
The second thing is Communion with him, 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 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 eyeing 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, etc.] Thus did he walk with God, living continually in his presence.  
2. To walk with God, is to observe his steps, his go. Thus did the Israelites walk with God, through the Red Sea, and the Wilderness. They have seen thy go, O God, (saith the Psalmist,) even the go of my God, my King, in the Sanctuary, Psal. 68.24. What go? Why, his go thorough 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 goest forth before thy people, when thou didst march thorough 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 go, his 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 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, etc.] 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 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 David's 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 yields a willing and cheerful obedience thereunto; serving God (as David adviseth his son Solomon to do, 1 Chron. 28.9.) with a perfect heart, and with a willing mind. 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 aim at, Application.  
Which I shall direct only in that way wherein here I meet with it in the Text, Applic. 
The practice of the duty persuaded  a way of Exhortation. Acquaint now thyself 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 you yourselves with him. A lesson useful and needful for all sorts of persons. Amongst whom we shall find.  
1. Some, and that the greatest part, who have no acquaintance with God at all; they are mere 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 whilst they bear the names of Christians, yet in reality they are little better than Atheists; they have no knowledge 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 minds, (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 glorify him as God. They do not walk according to the light which they have; though they know God with a kind 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 of the wicked man, Psal. 10.4.) They do not apprehend his presence with them; they observe not his go; 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 behind 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 with God at all. And so this counsel is very proper for them. Now acquaint ye yourselves 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 ourselves to be of this number.  
True, there is indeed a generation of men (some whereof, 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 only tell them, that had they more true acquaintance with God, they would think more meanly of themselves, than now they do. When Job came to see God, than 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 yourselves with God. You that have yet no acquaintance with him, seek it. You that have some acquaintance with him, labour to confirm and increase it. To these two sorts of persons, I shall speak severally, and apart: Beginning with the first.  
1. You who have yet no acquaintance with God; you have only heard of him by the hearing of the ear, but your eye hath not seen him; or if it hath, it hath been only 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 yourselves 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 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 yourselves with God here, you shall have no acquaintance with him hereafter. Now this latter (I presume) there is none of you, but would be loath 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 yourselves with him now. No acquaintance upon earth, no acquaintance in Heaven. There is no room for strangers. What the Prophet 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 awakened, now give way to some Arguments to persuade 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 yourselves 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 with God. Acquaint now thyself 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 bless his people with peace, Psal. 29. last. Thou wilt keep him in perfect peace, whose mind 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 God, to be acquainted with him. When a man's 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 them with their condition, showing 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 favour 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. 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 show 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 Honour; 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 Honour, Pleasure, Profit.  
First, Here is Honour: Upon 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 honour to them. Now what an honour is it to be acquainted with the great God of Heaven? This was man's chief honour at the first, That he was of God's acquaintance, having a nearer familiarity and communion with God, than the rest of the Creatures; then was man in honour, Psal. 49.12. And this is the highest honour that he is now capable of upon Earth, to be restored to some degree of that acquaintance. This was Abraham's honour, that he was called the Friend of God, Jam. 2.23. And this was Moses his honour, that the Lord spoke unto him face to face, as a man speaketh unto his friend, Exod. 33.11. No honour 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 honour is it accounted? Such honour (and infinitely greater) have all God's 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 thou shalt have thy delight in the Almighty.] Acquainting thyself with him, thou shall not only be sustained by him, but thou shalt find special delight, and singular pleasure in him. So do the Saints in Heaven, standing continually in the presence of God, they find an unspeakable delight and complacency in him. In thy presence is fullness 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 find a sweet soul-complacency. Thence it is that communion with God is called sometimes a delighting in God. Delight thyself also in the Lord, Psal. 37.4. That is, have communion with him; which who so have, they shall find delight in him. So runs the promise, 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,) etc. Then shalt thou delight thyself in the Lord;] Thou shalt find in him such abundant matter of delight, as shall minister a fullness of satisfaction unto thy soul. To the same purpose is that other promise held forth by the same Prophet. Isa. 55.2. Harken diligently unto me, (saith the Lord) and eat ye that which is good, and let your soul delight itself in fatness.] Not in carnal, but in spiritual delights, and pleasures; which as far excel all sensual and earthly delights, as fat meat doth that which is lean. These are the pleasures wherewith the Lord will satisfy 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 choosest (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 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 loser 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 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 World's goods, most commonly (how properly I will not say) called by that name. And these he maketh promise of, and that in abundance 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 favour 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 favours. 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 it, what Eliphaz here tells Job, that acquainting himself with God, thereby good should come unto him; as Honour 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 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 kind 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 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 itself. 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; 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 Absalon is said to have done to those who came nigh to tender their duty, and do him obeisance, 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 Feast-maker 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 threaten, all sorts of poor sinners to come in, that they may have communion with him.  
3. And this he doth (in the third place) out of his mere grace and favour, only for their good, their benefit; not for any gain or advantage to himself. Upon that account it was that Absalon 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 an offer; acquainting ourselves with him.  
And this do we forthwith. Now acquaint thyself 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 thyself with God. Now, now, whilst 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, than 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 hear his voice, harden not your hearts, (Heb. 3.7, 8.) Now, whilst the day of grace lasteth, now come in. Now is the accepted time, now is the day of salvation, (2 Cor. 6.2.) Now, whilst the golden sceptre is held forth; whilst the Gospel is preached unto you. And therefore estrange yourselves from God no longer; but now come in, and acquaint yourselves with him. Do it forthwith.  
Knowing, that acquaintance is not ordinarily got of a sudden. The word in the Text (as I shown you) it imports a customary practice. 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 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 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 only the Book of the Creature, but also of the Scripture: That you may know him not only 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 tell you, Isa. 1.16. Wash ye, make ye clean, put away the evil of your do from before mine eyes, etc. 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 God's 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, etc.] A jealous husband cannot endure a corrival in his love, that his wife should communicate herself, 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 yourselves 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 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 favourite 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 only strangers to him, but enemies; (Alienated, and enemies in your minds by wicked works, saith Paul of his Colossians before conversion, Col. 1.21.) And being such, that they may get acquaintance with God, their only 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 favourite of Heaven, of intimate acquaintance with God the Father, having lain 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 yourselves unto God in his Name, through his Merit, and Mediation, craving acceptance in, and thorough him.  
4. And thus coming unto God, then (in the fourth place) in humblewise take acquaintance of him. Now in all humility challenge thy relations, calling him thy God, and thy Father. Now look upon him as a God reconciled to thee, in and thorough Jesus Christ, and wel-pleased in him. This is my well-beloved Son, in whom I am wel-pleased, (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, (now to speak to the second sort of persons) labour 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 thyself with him; do it more and more. And the like let me say unto you, who have already thorough grace obtained some acquaintance with God, Acquaint you yourselves with him. Still labour for a further degree of acquaintance: Alar, as for that acquaintance, which as yet you have, it is comparatively but slender and overly; labour 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 chief steps of this Ladder, by which a Christian 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 know nothing yet as they ought to know, 1 Cor. 8.2. And therefore let it be our endeavour 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 labour 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 was he with God at his lying down, in the night season. He remembered 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 ourselves with God.  
Thirdly, Thus contemplating of him, be we also diligent in observing him; Eyeing and observing his go, his providences; specially his special providences; the out-breaking 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 incomes 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 (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 go 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 ourselves with God: Often coming into his presence; often meeting with him. Meeting him in public, in his Ordinances, in his public 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 public, do the like in private. Public interviews without private intercourse, 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 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 add 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 as in his presence, endeavouring to approve ourselves unto him in our whole course, not willingly doing aught 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 ourselves 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 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 Molehill of Earth, in acquainting ourselves 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 yourselves, that ye go not up into the Mount, or touch the border thereof. And again, Vers. 21. Go down, charge the people, lest they break thorough unto the Lord to gaze, etc. And this charge let us observe. Take we heed of coming too near unto God in our inquiries 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 show me thy glory, Vers. 18. i. e. A full manifestation of his Majesty, which, as the Lord there tells him, was more than he, or any other mortal Creature was capable of, [Thou canst not see my 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 overbold with him; of advancing too far in our inquiries 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 backparts. 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 ourselves with that part of it which is revealed: Remembering, that secret things belong unto the Lord, but revealed things to us, and to our children, Deut. 29. last. Let us not dare to look into God's 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 than ordinary acquaintance with him, will take upon them to make a sudden and peremptory construction, and interpretation of all his Providences, of his proceed and deal 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 God's 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 outward dispensations, and deal 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 steer 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 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 showing such respects to them in their language and deportment, as their eminency requireth. And the like do we in our spiritual intercourse 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 confident 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, etc. I fast twice in the week, I give tithes of all that I possess,] Luke 18.11, 12. Thus doth he (as it were) 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 public, 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 breast, (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 than the other,] Acquitted and accepted. Do we desire to find the like respects from God; let all our addresses unto him be in 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 public 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 shoes 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 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 public; 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: Remembering 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 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 public 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 such as himself requireth. Withal, walking humbly with him. He hath showed 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 ourselves 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.  
FINIS.