The manifestation of grace and pardoning mercy, which is the only door of entrance into any such communion, is not committed unto any but unto him alone John i. 18; Heb. x. 19–21. “Unus verusque Mediator per sacrificium pacis reconcilians nos Deo; unum cum illo manebat cui offerebat; unum in se fecit, pro quibus offerebat; unus ipse fuit, qui offerabat, et quod offerebat.”— [Slightly changed from] August. de Trinit., iv. c. 14. in whom it is, by whom that grace and mercy was purchased, through whom it is dispensed, who reveals it from the bosom of the Father. Hence this communion and fellowship with God is not in express terms mentioned in the Old Testament. The thing itself is found there; but the clear light of it, and the boldness of faith in it, is discovered in the gospel, and by the Spirit administered therein. By that Spirit we have this liberty, 2 Cor. iii. 17, 18. Abraham was the friend of God, Isa. xli. 8; David, a man after his own heart; Enoch walked with him, Gen. v. 22; — all enjoying this communion and fellowship for the substance of it. But the way into the holiest was not yet made manifest whilst the first tabernacle was standing, Heb. ix. 8. Though they had communion with God, yet they had not παῤῥησίαν, — a boldness and confidence in that communion. This follows the entrance of our High Priest into the most holy place, Heb. iv. 16, x. 19. The vail also was upon them, that they had not ἐλευθερίαν, freedom and liberty in their access to God, 2 Cor. iii. 15, 16, etc. But now in Christ we have Παῤῥησίαν καὶ τὴν προσαγωγὴν ἐν πεποιθήσει.boldness and access with confidence to God, Eph. iii. 12. This boldness and access with confidence the saints of old were not acquainted with. By Jesus Christ alone, then, on all considerations as to being and full manifestation, is this distance taken away. He hath consecrated for us a new and living way (the old being quite shut up), “through the vail, that is to say, his flesh,” Heb. x. 20; and “through him we have access by one Spirit unto the Father,” Eph. ii. 18. “Ye who sometimes were far off, are made nigh by the blood of Christ, for he is our peace,” etc., verses 13, 14. Of this foundation of all our communion with God, more afterward, and at large. Upon this new bottom and foundation, by this new and living way, are sinners admitted into communion with God, and have fellowship with him. And truly, for sinners to have fellowship with God, the infinitely holy God, is an astonishing dispensation. 1 John iii. 1. Φίλων μὲν ὄντων, οὐδὲν δεῖ δικαιοσύνης· δίκαιοι δὲ ὄντες προσδέονται φιλίας. — Arist. Eth., lib. viii. cap. 1. To speak a little of it in general:— Communion relates to things and persons. A joint participation in any thing whatever, good or evil, “Quemadmodum enim nobis arrhabonem Spiritus reliquit, ita et a nobis arrhabonem carnis accepit, et vexit in cœlum, pignus totius summæ illuc quandoque redigendæ.”— Tertul. De Resur., c. li. duty or enjoyment, nature or actions, gives this denomination to them so partaking of it. A common interest in the same nature gives all men a fellowship or communion therein. Of the elect it is said, Τὰ παιδία κεκοινώνηκε σαρκὸς καὶ αἵματος, Heb. ii. 14, “Those children partook of” (or had fellowship in, with the rest of the world) “flesh and blood,” — the same common nature with the rest of mankind; and, therefore, Christ also came into the same fellowship: Καὶ αὐτὸς παραπλησίως μετέσχε τῶν αὐτῶν. There is also a communion as to state and condition, whether it be good or evil; and this, either in things internal and spiritual, — such as is the communion of saints among themselves; or in respect of outward things. So was it with Christ and the two thieves, as to one condition, and to one of them in respect of another. They were ἐν τῷ αὐτῷ κρίματι, — under the same sentence to the cross, Luke xxiii. 40, “ejusdem dolores socii.” They had communion as to that evil condition whereunto they were adjudged; and one of them requested (which he also obtained) a participation in that blessed condition whereupon our Saviour was immediately to enter. There is also a communion or fellowship in actions, whether good or evil. In good, is that communion and fellowship in the gospel, or in the performance and celebration of that worship of God which in the gospel is instituted; which the saints do enjoy, Phil. i. 5; which, as to the general kind of it, David so rejoices in, Ps. xlii. 4. In evil, was that wherein Simeon and Levi were brethren, Gen. xlix. 5. They had communion in that cruel act of revenge and murder. Our communion with God is not comprised in any one of these kinds; of some of them it is exclusive. It cannot be natural; it must be voluntary and by consent. It cannot be of state and conditions; but in actions. It cannot be in the same actions upon a third party; but in a return from one to another. The infinite disparity that is between God and man, made the great philosopher conclude that there could be no friendship between them. Ἀκριβὴς μὲν οὖν ἐν τοιούτοις οὐκ ἔστιν ὁρισμός, ἕως τίνος οἱ φίλον πολλῶν γὰρ ἀφαιρουμένων, ἔτι μένει, πολὺ δὲ χωρισθέντος, οἷον τοῦ Θεοῦ οὐκ ἔτι. — Aristot. Eth., lib. viii. c. 7; Cicer. de Nat. Deor. lib. i. Some distance in the persons holding friendship he could allow, nor could exactly determine the bounds and extent thereof; but that between God and man, in his apprehension, left no place for it. Another says, indeed, that there is “communitas homini cum Deo,” — a certain fellowship between God and man; but the general intercourse of providence is all he apprehended. Some arose to higher expressions; but they understood nothing whereof they spake. This knowledge is hid in Christ; as will afterward be made to appear. It is too wonderful for nature, as sinful and corrupted. Terror and apprehensions of death at the presence of God is all that it guides unto. But we have, as was said, a new foundation, and a new discovery of this privilege.