The Communicant's Companion
(4.) That we will keep heaven in our eye, and take up with nothing short of it.—We are made for another world, and we must resolve to set our hearts upon that world, and have it always in our eye; seeking the things that are above, and slighting things below in comparison with them, as those that are born from heaven, and bound to heaven. Bind thyself, my soul, with this bond, that, "forgetting the things that are behind, as one that hath not yet attained, neither is already perfect," thou wilt reach forth to those things that are before, "pressing forwards towards the mark, for the prize of the high calling." My treasure is in heaven—my head, and hope, and home, are there: I shall never be well till I am there; there, therefore, shall my heart be, and to that recompense of reward I will ever have respect; with an eye to that joy and glory set before me in the other world, I will, by the grace of God, patiently run the race of godliness set before me in this world.
2. We must, by a solemn vow, oblige ourselves to some duties of religion in particular.— As it is good to engage ourselves by covenant against particular sins, that, by the help of resolution, our resistance of them may be invigorated; so it is good to engage ourselves to particular duties, that we may be quickened diligently to apply ourselves to them, and may see our work before us.
(1.) We should particularly oblige ourselves to those duties, with the neglect of which our own consciences have charged us. We have known that good which our own hearts tell us we have not done; we find upon reflection, it may be, that we have not been constant in our secret devotion, that we have not done that good in our families which we should have done; we have been barren in good discourse, careless of our duty to the souls of others, backward to works of charity, unfurnished for and indisposed to religious exercises; in these, or other things, wherein we are conscious to ourselves that we have been defective, we must covenant for the future to be more circumspect and industrious, that our works may be found filled up before God. When the Jews in Nehemiah's time made a sure covenant, wrote it, and sealed to it, they inserted particular articles, relating to those branches of God's service which had been neglected, and made ordinances for themselves, according to the ordinances that God had given them; so should we do, as an evidence of the sincerity of our repentance for our former omissions, both of duty and in duty. That work of our Lord, wherein we have been most wanting, in that we must covenant to abound most, that we may redeem the time.
(2.) We should particularly oblige ourselves to those duties which we have found by experience to contribute most to the support and advancement of the life and power of godliness in our hearts. They that have carefully observed themselves, perhaps can tell what those religious exercises are, which they have found to be most serviceable to the prosperity of their souls, and by which they have reaped most spiritual benefit and advantage.
Have our hearts been most enlarged in secret devotion? Has God sometimes met us in our closets with special comforts, and the unusual manifestations of himself to our souls? Let us from thence take an indication, and covenant to be more and longer alone in secret communion with God. Have public ordinances been to us as green pastures, and have we sat down by them with delight? Let us resolve to be so much the more diligent in our attendance on them, and wait more closely at those gates where we have so often been abundantly satisfied. Though one duty must never be allowed to trench upon another, yet those duties which we have found to be the most effectual means of increasing our acquaintance with God, confirming our faith in Christ, and furthering us in our way to heaven, we should, with a peculiar care, engage ourselves to.
Though God has strictly commanded us the great and necessary acts of religious worship, yet, for the trial of our holy ingenuity and zeal, he has left it to us to determine many of the circumstances. That even instituted sacrifices may be in some respects free-will offerings, he has commanded us to pray and read the Scriptures, but has not told us just how often and how long we must pray and read. Here, therefore, it is proper for us to bind ourselves to that which will best answer the intention of the command in general, best agree with the circumstances we are in, and best advance the interests of our souls; in which we must take heed, on the one hand, that we indulge not spiritual sloth, by contenting ourselves with the least proportions of time that may be, much less by confining ourselves to them; and, on the other hand, that we make not religious exercises a task and burden to ourselves, by binding ourselves to that, at all times, which, in an extraordinary fervor of devotion, is easy and little enough. In making resolutions of this kind, we ought to be cautious, and not hasty to utter any thing before God, that we may not afterwards say before the angel, "It was an error." Though such is the decay of Christian zeal in the age we live in, that few need this caution, yet it must be inserted, "because it is a snare to a man to devour that which is holy, and after vows to make inquiry."
(3.) We should particularly oblige ourselves to those duties by which we have opportunities of glorifying God, adorning our profession, and doing good in our places. We are not born for ourselves, nor bought for ourselves; we are born for God, and bought for Christ: and both as men and as Christians, we are members one of another, and we ought to sit down and consider how we may trade with the talent with which we are entrusted, though it be but one, to the glory of our Creator, the honor of our Redeemer, and the good of our brethren. The liberal and pious devise liberal and pious things, and oblige themselves to them. Think then, my soul, not only what must I do, but what may I do for God, who has done such great things for me? How may I be serviceable to the interests of God's kingdom among men? What can I do to promote the strength and beauty of the church, and the welfare of precious souls? And if we have thought of any thing of this kind that falls within the sphere of our activity, though but a low and narrow sphere, it may do well, when we find ourselves in a good frame at the table of the Lord, by a solemn vow, with due caution, to oblige ourselves to it, that we may not leave room for a treacherous heart to start back. Thus
Jacob, for the perpetuating the memory of God's favor to him, made it a part of his vow—" This stone which I have set for a pillar, shall be God's house." Thus Hannah vowed, that if God would give her a son, she would give him to the Lord. It is one of the rules prescribed concerning cost or pains bestowed for pious and charitable uses—" Every man according as he purposeth in his heart, so let him give, so let him do." Now, lest that purpose should fail and come to nothing, it is good, when the matter of it is well digested, to bring it to a head in a solemn promise, that the tempter seeing us steadfastly resolved, may cease soliciting us to alter our purpose.
(4.) We should particularly oblige ourselves to the duties of our respective callings and relations. Much of Christian obedience lies in these instances; and in them we are especially called to serve God and our generation, and should therefore bind ourselves to do so.
They that are in places of public trust and power, should here oblige themselves, by a solemn vow, to be faithful to the trust reposed in them, and to use their power for the public good. They that rule over men, must here covenant that they will be just, ruling in the fear of God. Their oaths must here be ratified, and David's promise must be theirs—"When I shall receive the congregation, I will judge uprightly." This ought to be seriously considered by all those who receive this holy sacrament at their admission into the magistracy. When publicans and soldiers submitted to the baptism of John, and thereby obliged themselves to live a holy life, they asked and received of John instructions how to discharge the duty of their respective employments; for, when we vow to keep God's commandments, though we must have a universal respect to them all, yet we must have a special regard to those precepts which relate to the calling wherein we are called, whatever it is.
The stewards of the mysteries of God, when they administer this ordinance to others, receive it themselves as an obligation upon them to stir up the gift that is in them, that they may make full proof of their ministry.
Their ordination vows are repeated and confirmed in every sacrament, and they are again sworn to be true to Christ and souls. He that ministereth about holy things, must here oblige himself to "wait on his ministering; he that teacheth, on teaching; he that exhorteth, on exhortation."
Governors of families must here oblige themselves, as David did, to walk before their houses in a perfect way, with a perfect heart; and they must affix this seal to Joshua's resolution, that, whatever others do, "they and their houses will serve the Lord." Here they must consecrate to God a church in their house, and bind themselves to set up, and always to keep up, both an altar and a throne for God in their habitation, that they may approve themselves the spiritual seed of faithful Abraham, who was famous for family religion. And inferior relations must here oblige themselves to do the duty they owe to their superiors: children to be dutiful to their parents, servants to be obedient to their masters; yea, all of us to be subject one to another. They that are under the yoke, as the apostle speaks, may here make the yoke they are under easy to them, by obliging themselves to draw in it from a principle of duty to God, and gratitude to Christ, which will both sanctify and sweeten the hardest services and submission.
Whatever our employments are, and our dealings with men, we must here promise and avow, that we will be strictly just and honest in them; that whatever temptations we may be under to the contrary at any time, we will make conscience of "rendering to all their due, and of speaking the truth from the heart; that we will walk uprightly, and work righteousness, despise the gain of oppression, and shake our hand from holding of bribes;" knowing that they who do so "shall dwell on high, their place of defense shall be the munition of rocks, bread shall be given them, and their water shall be sure." We find it upon record, to the honor of Christ's holy religion, when it was first planted in the world, that Pliny, a heathen magistrate, and a persecutor of Christianity, giving an account to the Emperor Trajan, of what he had discovered concerning the Christians, in an epistle yet extant, acknowledges, that in their religious assemblies they bound themselves by a "sacrament," that is, by an oath, not to do any thing evil; that they would not rob or steal, or commit adultery; that they would never be false to any trust reposed in them, never deny any thing that was put into their hands to keep; and the like. The same is still the true intent and meaning of this service; it is the bond of a covenant, added to the bond of a command, that we "do justly, love mercy, and walk humbly with our God."
Come then, my soul, come under these bonds, come willingly and cheerfully under them. He that bears an honest mind does not startle at assurances; be not afraid to promise that which thou art already bound to do; for these vows will rather facilitate thy duty, than add to the difficulty of it; the faster thou findest thyself fixed to that which is good, the less there will be of uneasy hesitation and wavering concerning it, and the less danger of being tempted from it.
Only remember, that all these vows must be made with an entire dependence upon the strength and grace of Jesus Christ, to enable us to make them good. We have a great deal of reason to distrust ourselves, so weak and treacherous are our hearts. Peter betrayed himself by confiding in himself, when he said, "Though I should die with thee, yet will I not deny thee." But we have encouragement enough to trust in Christ: in his name therefore let us make our vows, in his grace let us be strong; surely "in the Lord alone have we righteousness and strength;" he is the surety of the covenant for both parties: into his custody, therefore, and under the protection of his grace, let us put our souls, and we shall find he is able to keep what we commit to him.
Chapter 12. Directions Concerning the Frame of Our Spirits When We Come Away from this Ordinance.
. We mast come from this ordinance admiring the condescension of the divine grace to us; considering our meanness by nature, and our vileness by sin. II. Lamenting our manifold defects, either trembling, or at least blushing. III. Rejoicing in Christ, and the great love wherewith he has loved us; expressing itself in praises to God, and encouragements to ourselves. IV. Much quickening to every good work. V. With a watchful fear of Satan's wiles, and a firm resolution to stand our ground against them.
Let us therefore fear, and therefore fix. VI. Praying that God will fulfil his promises to us, and enable us to fulfil ours to him. VII. With a charitable disposition, to love our fellow Christians, to give to the poor, and forgive injuries. VIII. Longing for heaven. Our complaints and our comforts should make us long for heaven.
They that have fellowship with the Father, and with his Son Jesus Christ, at the table of the Lord, whose hearts are enlarged to send forth the workings of pious and devout affections towards God, and to take in the communication of divine light, life, and love from him, cannot but say, as Peter did upon the holy mount, "Lord, it is good for us to be here; here let us make tabernacles." They sit down under the refreshing shadow of this ordinance with delight, and its fruit is sweet unto their taste. Here they could dwell all the days of their life, beholding the beauty of the Lord, and inquiring in his temple. But it is not a continual feast: we must come down from this mountain; these sweet and precious minutes are soon numbered and finished; supper is ended, thanks are returned, the guests are dismissed with a blessing the hymn is sung, and we go out to the Mount of Olives; even in this Jerusalem, the city of our solemnities, we have not a continuing city. Jacob has an opportunity of wrestling with the angel for a while, but he must "let him go, for the day breaks," and he has a family to look after, a journey to prosecute, and the affairs thereof call for his attendance. We must not be always at the Lord's table; the high priest himself must not be always within the veil, he must go out again to the people when his service is performed. Now, it ought to be as much our care to return in a right manner from the ordinance, as to approach in a right manner to it. That caution is here needful: "Look to yourselves, that we lose not those things which we have wrought," "which we have gained,"—so some read it. Have we in this ordinance wrought any thing, or gained any thing that is good? We are concerned to see to it, that we do not undo what we have wrought, and let slip what we have gained.
When the solemnity is done, our work is not done; still we must be pressing forwards in our duty. This perhaps is the mystery of that law in Ezekiel's temple service, that they should not return from worshipping before the Lord, in the solemn feasts, "through the same gate by which they entered in, but by that over against it." Forgetting those things which are behind, still we must reach forth to those things which are before.
Let us inquire, then, What is to be done, at our coming away from the ordinance, for the preserving and improving of the impressions of it?
I. We should come from this ordinance, admiring the condescension of the divine grace to us.—Great are the honors which have here been done us, and the favors to which here we have been admitted: the God who made us has taken us into covenant and communion with himself; the King of kings has entertained us at his table, and there we have been feasted with the dainties of heaven, abundantly satisfied with the goodness of his house; exceeding great and precious promises have been here sealed to us, and earnests given us of the eternal inheritance: now, if we know ourselves, this cannot but be the matter of our wonder, our joyful, and yet awful wonder.
Considering our meanness by nature, we have reason to wonder that the great God should thus advance us. Higher than heaven is above the earth, is God above us; between heaven and earth there is, though a vast, yet only a finite distance; but between God and man there is an infinite disproportion.
"What is man, then, (man that is a worm, and the son of man that is a worm,) that he should be thus visited and regarded, thus dignified and preferred?" That favor done to Israel sounds great: "Man did eat angels' food;" but here man is feasted with that which was never angels' food, the "flesh and blood of the Son of man," which gives life to the world. Solomon himself stood amazed at God's condescending to take possession of that magnificent temple he had built; "but will God in very deed dwell with men on the earth?" And, which is more, shall men on the earth dwell in God, and make the Most High their habitation? If great men look with respect upon those that are much their inferiors, it is because they expect to receive honor and advantage by them; "but can a man be profitable unto God?" No, he cannot; "our goodness extendeth not unto him." He was from eternity happy without us, and would have been so to eternity, if we had never been, or had been miserable; but we are undone, undone for ever, if his goodness extends not to us: he needs not our services, but we need his favors; men adopt others because they are childless, but God adopts us purely because we are fatherless. It was no excellency in us that recommended us to his love, but poverty and misery made us proper objects of his pity.
Come then, my soul, and compose thyself as king David did, when, having received a gracious message from heaven, assuring him of God's kind intentions to him and his family, he went in, and with a great fixedness of mind sat before the Lord; and say, as he said, "Who am I, O Lord God, and what is my house, that thou hast brought me hitherto?" That I should be so kindly invited to the table of the Lord, and so splendidly treated there?
That one so mean and worthless as I am, the poorest dunghill-worm that ever called God Father, should be placed among the children, and fed with the children's bread? And yet, as if this were a "small thing in thy sight, O
Lord God, thou hast spoken also concerning thy servant for a great white to come," even as far as eternity itself reaches: and thus "thou hast regarded me according to the estate of a man of high degree," though I am nothing, yea, less than nothing, and vanity. "And is this the manner of men, O Lord
God?" Could men expect thus to be favored? No; but thou givest to men, not according to their poverty, but according to thy riches in glory. Do great men use to condescend thus? No; it is usual with them to take state upon them, and to oblige their inferiors to keep their distance; but we have to do with one that is God, and not man; whose thoughts of love are as much above ours, as his thoughts of wisdom are; and therefore, as it follows there, "What can David say more unto thee?" What account can I give of this unaccountable favor? "It is for thy word's sake, and according to thine own heart," for the performance of thy purposes and promises, that "thou hast done all these great things, to make thy servant know them."
Considering our vileness by sin, we have yet more reason to wonder that the holy God should thus favor us. We are not only worms of the earth, below his cognizance, but a generation of vipers, obnoxious to his curse; not only unworthy of his love and favor, but worthy of his wrath and displeasure. How is it, then, that we are brought so near unto him, who deserved to have been sentenced to an eternal separation from him? He has said, "The foolish shall not stand in his sight." Foolish we know we are, and yet we are called to sit at his table, being through Christ reconciled to him, and brought into covenant with him. Justice might have set us as criminals at his bar; but behold, mercy sets us as children at his board: and it is a miracle of mercy, mercy that is the wonder of angels, and will be the eternal transport of glorified saints. See how much we owe to the Redeemer, by whom we have access into this grace.
Let me therefore set myself, and stir up myself, to admire it; I have more reason to say than Mephibosheth had, when David took him to eat bread, at his table continually, "What is thy servant, that thou shouldest look upon such a dead dog as I am?" I am less than the least of God's mercies, and yet he hath not withheld the greatest from me! I have forfeited the comforts of my own table, and yet I am feasted with the comforts of the Lord's table! I deserve to have had the cup of the Lord's indignation put into my hand, and to have drunk the dregs of it; but behold, I have been treated with the cup of salvation! Were ever traitors made favorites? Such traitors made such favorites? Who can sufficiently admire the love of the Redeemer, who "received gifts for men, yea, even for the rebellious also," upon their return to their allegiance, "that the Lord God might dwell among them?" And have I shared in these gifts, notwithstanding my rebellions? This is the Lord's doing, and it is marvelous. Whence is this to me, that not the mother of my Lord, but my Lord himself should come to me? that he should thus prevent me, thus distinguish me with his favors? "Lord! how is it that thou wilt manifest thyself to me, and not unto the world?"
II. We should come from this ordinance lamenting our own manifold defects and infirmities in our attendance upon God in it.—When we look back upon the solemnity, we find, that as we cannot speak well enough of God and of his grace, so we cannot speak ill enough of ourselves, and of the folly and treachery of our own hearts. Now, conscience, thou art charged in God's name to do thine office, and to accomplish a diligent search; review the workings of thy soul in this ordinance distinctly and impartially.
And if upon search thou findest cause to suspect that all has been done in hypocrisy, then set thy soul a trembling; for its condition is sad, and highly dangerous. If I have been here pretending to join myself in a covenant with God, while I continue in league with the world and the flesh; pretending to receive the pardon of my sins, when I never repented of them, nor designed to forsake them; I have but deceived myself, and have reason to fear that I shall perish at last with a lie in my right hand. While this conviction is fresh and sensible, let care be taken to mend the matter; and, blessed be God, it may be mended. Have I reason to fear that my heart is not right in the sight of God, and that therefore I have no part nor lot in the matter, but am in the gall of bitterness, and bond of iniquity? I must then take the advice which Peter gave to Simon Magus, when he perceived that to be his condition, after he had received the sacrament of baptism: "Repent, therefore, of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee." Let that be done with a double care after the ordinance, which should have been done before.
But if upon search thou findest that there has been, through grace, truth in the inward part; yet set thy soul a blushing, for it has not been cleansed according to the purification of the sanctuary. When we would do good, evil is present with us; our wine is mixed with water, and our gold with dross; and who is there that "doeth good, and sinneth not" even in his doing good?
We find, by sad experience, that the sons of God never come together but Satan comes also among them, and stands at their right hand to resist them; and that, wherever we go, we carry about with us the remainders of corruption, a body of death, which inclines us to that which is evil, and indisposes us to that which is good. If the spirit be willing, yet, alas! the flesh is weak, and we cannot do the things that we would.
O what reason have I to be ashamed of myself, and blush to lift up my face before God, when I review the frame of my heart during my attendance on this ordinance! How short have I come of doing my duty, according as the work of the day required! My thoughts should have been fixed, and the subjects presented to them to fix upon, were curious enough to engage them, and copious enough to employ them; and yet they went with the fool's eyes unto the ends of the earth, and wandered after a thousand impertinencies. A little thing served to give them a diversion from the contemplation of the great things set before me. My affections should have been raised and elevated, but they were low and flat, and little moved; if sometimes they seemed to soar upwards, yet they soon sunk down again, and the things which remained were ready to die. My desires were cold and indifferent, my faith weak and inactive; nor were there any workings of soul in me proportionable to the weightiness of the transaction. Through my own dullness, deadness, and inadvertency, I lost a deal of time out of a little, and slipped much of that which might have been done and got there, if I had been close and diligent.
This thought forbids us to entertain a good conceit of ourselves, and our own performances, or to build any confidence upon our own merit. While we are conscious to ourselves of so much infirmity cleaving to our best services, we must acknowledge that boasting is for ever excluded; we have nothing to glory of before God, nor can we challenge a reward as of debt, but must ascribe all to free grace. What good there is in us, is all of God, and he must have the honor of it; but there is also much amiss, which is all of ourselves; and we must take the shame of it, lamenting those sad effects of the remainder of sin in us, which we feel to our loss, when we draw nigh to God in holy ordinances.
This thought obliges us, likewise, to rely on Christ alone for acceptance with God in all our religious duties: he is that great and gracious High
Priest, who "bears the iniquity of the holy things, which the children of Israel hallow in their holy gifts," that, notwithstanding that iniquity when it is repented of, "the gifts may be accepted before the Lord." Of his righteousness therefore we must make mention, even of his only; for the most spiritual sacrifices are acceptable to God only through him. 1 Pet. 2:5.
III. We should come from this ordinance rejoicing in Jesus Christ, and in that great love wherewith he has loved us.—From this feast we should go to our tents, as the people went from Solomon's feast of dedication, "joyful and glad in heart, for all the goodness that the Lord hath done by David his servant, for Israel his people." They that went forth weeping, must come back rejoicing, as they have cause, if they "bring their sheaves with them."
Has God here lifted up the light of his countenance upon us? That should "put gladness into our hearts." Have we here lifted up our souls to God, and joined ourselves to him in an everlasting covenant? We have reason, with the baptized eunuch, to "go on our way rejoicing." The day of our espousals should be the day "of the gladness of our hearts." This cup of blessing was designed to be a cup of consolation, and its wine ordained to make glad man's heart, to make glad the heart of the new man; having therefore drunk of this cup, let our souls "make their boast in the Lord, and sing in his ways, and call him their exceeding joy."
Let this holy joy give check to carnal mirth; for having seen so much reason to rejoice in Christ Jesus, we deceive ourselves, if we rejoice in a thing of nought: we are not forbidden to rejoice, but our joy must be turned into the right channel, and our mirth sanctified, which will suppress and silence the laughter that is mad. The frothiness of a vain mind must be cured by a religious cheerfulness, as well as by a religious seriousness.
Let it give check also to the sorrow of the world, and that inordinate grief for outward crosses, which sinks the spirits, dries the bones, and works death. Why art thou cast down? and why disquieted for a light affliction, which is but for a moment? when even that is so far from doing thee any real prejudice, that it works for thee a far more exceeding and eternal weight of glory. Learn, my soul, to sit down upon the ruins of all thy creature-comforts, by a withered fig-tree, a fruitless vine, and a blasted crop, and even then to sing to the praise and glory of God, as the God of thy salvation. When thou art full, enjoy God in all; when thou art empty, enjoy all in God.
Let this holy joy express itself in praises to God, and encouragements to ourselves.
Let it express itself in the thankful acknowledgment of the favors we have received from God. As spiritual joy must be the heart and soul of divine praise, so divine praise must be the breath and speech of spiritual joy.
Whatever makes us joyful, must make us thankful. Do we come from this ordinance easy and pleasant, and greatly refreshed with the goodness of God's house? Let the high praises of God then be in our mouths, and in our hearts. This is a proper time for us to be engaged with great fixedness, and enlarged with great fluency in his service. If we must give thanks for the mercies we receive at our own table, which relate only to a perishing body and a dying life, much more ought we to give thanks for the mercies we receive at God's table, which relate to an immortal soul and eternal life.
"When thou hast eaten, and art full, then thou shalt bless the Lord thy
God, for the good land which he hath given thee." Bless him for a Canaan on earth, a land of light, and a valley of vision, in which God is known, and his name great; and for the comfortable lot thou hast in that land, a name among God's people, and a nail in his holy place, a portion in Immanuel's land; bless him for a Canaan in heaven which he has given thee the promise and prospect of, that land flowing with milk and honey. Rejoice in hope of that, and sing in hope.
"Bless the Lord, O my soul, and let all that is within thee," all thy thoughts, and all thy powers, be employed in blessing his holy name; and all little enough. O give thanks unto the Lord, for he is good; good to all, good to Israel, good to me. "I will mention the loving-kindnesses of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us." Give glory to the exalted Redeemer, and mention to his praise the great things he has done for us. "Worthy is the Lamb that was slain," to take the book, and open the seals; worthy to wear the crown, and sway the scepter for ever; worthy to receive blessing, and honor, and glory and power; worthy to be adored by the innumerable company of angels, and the spirits of just men made perfect; worthy to be attended with the constant praises of the universal church; worthy of the innermost and uppermost place of my heart, of the best affections I can consecrate to his praise, and the best services I can do to his name; for he was slain, and has "redeemed us to God by his blood; and has made us to our God kings and priests. He has loved us, and washed us from our sins in his own blood;" a note of praise, which the angels themselves cannot sing, though they have many a song to which we are strangers. "He loved me, and gave himself for me," to satisfy for my sin, and to obtain eternal redemption for me. Blessed, and for ever blessed, be the great and holy name of the Lord Jesus—that name which is as ointment poured forth— that name which is above every name, which is worthy of, and yet "exalted far above, all blessing and praise."
And whenever we confess that Jesus Christ is Lord, let it always be done to the glory of God the Father. His kindness and love to man was the original spring, and first wheel in the work of our redemption. It was he that "gate his only-begotten Son, delivered him up for us all, and who was in Christ reconciling the world unto himself;" glory, therefore, eternal glory be unto God in the highest, for in Christ there is on earth eternal peace and good-will towards men. God hath in Christ glorified himself, we must therefore in Christ glorify him, and make all our joys and praises to center in him. In the day of our rejoicing, this must be the burden of all our songs, Blessed be God for Jesus Christ; thanks be unto God for this unspeakable gift, the foundation of all other gifts.
Let this holy joy speak encouragement to ourselves, cheerfully to proceed in our Christian course. The comfort we have had in our covenant relation to God, and interest in Christ, should put a sweetness into all our enjoyments, and sanctify them to us. We must see the love of God in them, and taste that he is gracious, and this must make them comforts indeed to us; see the curse removed from them, see a blessing going along with them, and then "go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy works." Have we good ground to hope, that through grace our works are accepted of God? If we sincerely aim at God's acceptance, make that our end, and labor for it, with an eye to Christ as Mediator, we may hope that our persons and performances are accepted; if we accept of God's works, accept the disposals of his providence, and the offers of his grace, with an humble acquiescence in both, that will be a good evidence, that he accepts our works. And if so, we have reason to rejoice with joy unspeakable and full of glory. "Eat thy bread with joy," for it is thy Father's gift, the bread wherewith the Lord thy God feeds thee in this wilderness, through which he is leading thee to the land of promise; "drink thy wine with a merry heart," remembering Christ's love more than wine; what thou hast, though mean and scanty, thou hast it with the blessing of God, which will make the little thou hast "better than the riches of many wicked."
Rejoice in the Lord now, O my soul, rejoice in him always; haying kept this feast with gladness, as Hezekiah and his people did, carry with thee some of the comforts of God's table to thine own, and there eat thy meat with gladness, as the primitive Christians did. Live a life of holy cheerfulness, and the joy of the Lord will be thy strength.
IV. We should come from this ordinance much quickened to every good work.—Seeing ourselves compassed about here with so great a cloud of witnesses, bound by so many engagements, invited by so many encouragements, and obliged to God and godliness by so many ties of duty, interest, and gratitude; let us "lay aside every weight, and the sin that most easily besets us," whatever it is, especially the evil heart of unbelief, which is our great hinderance, and "let us run with patience the race that is set before us, looking unto Jesus." Let the covenant we have renewed, and the comforts we have received, make us more ready to every good duty, and more lively in it; more active and zealous for the glory of God, the service of our generation, and the welfare and prosperity of our own souls. From what we have seen and done here, we may fetch powerful considerations to shame us out of our slothfulness and our backwardness to that which is good, and to stir us up to the utmost diligence in our Master's work.
When Jacob had received a gracious visit from God, and had made a solemn vow to him, it follows, "Then Jacob went on his way." The original phrase is observable: "Then Jacob lift up his feet." After that comfortable night he had at Bethel, knowing himself to be in the way of his duty, he proceeded with a great deal of cheerfulness, that strengthened the weak hands, and confirmed the feeble knees. Thus should our communion with God in the Lord's Supper enlarge our hearts to run the way of God's commandments. After such an ordinance we should lift up our feet in the way of God; that is, as it is said of Jehoshaphat, we should lift up our hearts in those ways, abiding and abounding in the work of the Lord.
Rouse up thyself now, my soul, from thy spiritual slumber: up, and be doing, for the Lord is with thee. Awake, awake, put on thy strength, put forth thy strength, that thou mayest push on thy holy war, thy holy work with vigor; shake thyself from the dust, to which thou hast too much cleaved; loose thyself from the bands of thy neck, with which thou hast been too much clogged. Meditate more fixedly, pray more earnestly, resist