The Communicant's Companion (continued)
stolen waters, and bread eaten in secret, under pretense that they are sweet and pleasant; "for the dead are there, and her guests are in the depths of hell."
5. We must see to it, that we be abundantly charitable and beneficent. It is not enough that we do no hurt, but if we would order our conversation aright, we must, as we have opportunity, do good to all men, as becomes those to whom God in Christ is good, and does good, and who profess themselves the disciples and followers of him who went about doing good.
Shall we be selfish, and seek our own things only, who have here seen how
Christ humbled and emptied himself for us? Shall we be sparing of our pains for our brethren's good, who have here seen Christ among us, as one that serves, as one that suffers, and as one who came not to be ministered unto, "but to minister, and to give his life a ransom for many?" Shall we be shy of speaking to, or speaking for our poor brethren, who have here seen our Lord Jesus not ashamed to own us, and intercede for us, notwithstanding our poverty and meanness? Shall we be strait-handed in distributing to the necessities of the saints, who have here found Christ so liberal and open-handed in imparting to us, not only the gospel of God, but even his own soul? After we have been at this ordinance, we should show how much we are affected with our receiving there, by being ready and forward "to every good work;" because our goodness extends not to God, it ought to extend to the saints that are in the earth. Thus we must be "followers of God as dear children; we must walk in love, as here we see
Christ hath loved us, and given himself for us."
6. We must see to it, that we be more taken off from this world, and more taken up with another world. A Christian then lives like himself, when he lives above the things that are seen, which are temporal, and looks upon them with a holy contempt, and keeps his eye fixed upon the things that are not seen, which are eternal, looking upon them with a holy concern. We are not of this world, but we are called out of it; we belong to another world, and are designed for it: we must, therefore, "seek the things that are above, and not set our affections on things beneath."
The thoughts of Christ crucified should wean us from this world, and make us out of love with it. The world knew him not, but hated him; the princes of this world crucified him; but he overcame the world, and we also by faith in him may obtain a victory over it; such a victory over it, that we may not be entangled with its snares, encumbered with its cares, or disquieted by its sorrows. By frequent meditation on the cross of Christ, "the world will be crucified to us, and we to the world;" that is, the world and we shall grow very indifferent one to another, and no love shall be lost between us.
The thoughts of Christ glorified should raise our hearts to that blessed place where Christ "sitteth on the right hand of God, and from whence we look for the Savior." When we commemorate Christ's entrance within the veil as our forerunner, and have good hopes of following him shortly; when we think of his being in paradise, and of our being with him; how should our affections be carried out towards that joy of our Lord! How studious should we be to do the work of heaven, conform to the laws of heaven, and converse as much as may be with the glorious society there! Having received the adoption of sons, we should improve our acquaintance with, and raise our expectations of, the inheritance of sons.
Chapter 14. Some Words of Comfort Which this Ordinance Speaks to Serious Christians. he Lord's Supper was intended for the comfort of good people, not only while they are actually attending on God in it, but ever after; not only that their joy may be full, but that this joy may remain in them. It is a feast which was made for laughter; not that of the fool, which terminates in a sigh, and the end of it is heaviness, but that of the truly wise man who has learned to rejoice evermore, yea, to rejoice in the Lord always; not that of the hypocrite, whose triumphing is short, and his joys but "for a moment," but that of the sincere Christian, whom God causeth always "to triumph in Christ." The water that Christ here gives, is designed to be a well of water, living water, sending forth "streams that make glad the city of our God."
This feast, if it be not our own fault, will be to us a continual feast, a breast of consolation, from which we may daily suck and be satisfied.
It is the will of God that his people should be a comforted people. The most evangelical part of the prophecy of Isaiah begins with this, "Comfort ye, comfort ye my people, saith your God." He takes pleasure in their prosperity, he delights to see them cheerful, and to hear them sing at their work, and sing in his ways. Religion was never intended to make people melancholy; wisdom's adversaries do her wrong if they paint her in mourning, and wisdom's children do not do her right, if they give them occasion to do so; for though they are, like St. Paul, as sorrowful, yet they should be like him, always rejoicing; because, though they seem perhaps to have nothing, yet really "they possess all things." So good a Master do we serve, that he has been pleased to combine interests with us, and so compound his glory and our comfort, that, in seeking the one, we seek the other also. He has made that to be our duty, which is indeed our greatest privilege; and that is, to delight ourselves always in the Lord, and to live a life of complacency in him. And it is the New Testament character of a Christian indeed, that he rejoices in Christ Jesus.
Good Christians have, of all people, most reason to rejoice and be comforted. As for those that are at a distance from God, and out of covenant with him, they have reason to be afflicted, and mourn and weep. "Rejoice not, O Israel, for joy as other people; for thou hast gone a whoring from thy
God." To them that eat of the forbidden tree of knowledge, this tree of life also is forbidden; but those that devote themselves to God, have all the reason in the world to delight themselves in God. They that "ask the way to Zion with their faces thitherward, though they go weeping to seek the Lord their God," yet they shall go on rejoicing, when they have found him; for they cannot but find the way pleasantness, and the paths of it peace. Have not they reason to smile, on whom God smiles? If God has put grace into the heart, has he not put gladness there, and a new song into the mouth? Is Christ proclaimed king in the soul? And ought it not to be done with acclamations of joy? Is the atonement received, and the true treasure found?
And shall we not rejoice with joy unspeakable? Have we good hope through grace of entering shortly into the joy of our Lord? And have we not cause now to rejoice in the hope of it? Yet those who have so much reason to rejoice are often cast down and in sorrow, and not altogether without cause. This state of probation and preparation is a mixed state, and it is proper enough it should be so, for the trial and exercise of various graces, and that God's power may have the praise of keeping the balance even. In those whose hearts are visited by the day-spring from on high, the light is neither clear nor dark, it is neither day nor night. They have their comforts, which they would not exchange for the peculiar treasure of kings and princes; but withal they have their crosses, under which they groan, being burdened. They have their hopes, which are an anchor to the soul, both sure and steadfast, entering into that within the veil; but withal they have their fears, for their warfare is not yet accomplished; they have not yet attained, neither are already perfect. They have their joys, such as the world can neither give nor take away, joys that a stranger doth not intermeddle with; but withal they have their griefs, their way to Canaan lies through a wilderness, and their way to Jerusalem through the valley of Baca. Their Master was himself a man of sorrows, and acquainted with griefs, and they are to be his followers. While we are here, we must not think it strange, if, for a season, when need is, we are in heaviness; we cannot expect to reap in joy hereafter, unless we now sow in tears. We must not therefore think, that either the present happiness of the saints, which in this world they are to expect, or their present holiness, which in this world they are to endeavor after, consists in such delights and joys, as leave no room for any mourning and sense of trouble: no, there is a sorrow, that is a godly sorrow; a jealousy of ourselves, that is a godly jealousy. It is only a perfect love that casts out all fear and all grief, which we are not to expect in this imperfect state. All tears shall not be wiped away from our eyes, nor shall sorrow and sighing quite flee away, till we come to heaven: while we are here, we are in a vale of tears, and must conform to the temper of the climate; we are at sea, and must expect to be tossed with tempests; we are in the camp, and must expect to be alarmed; while without are fighting's, no wonder that within are fears.
Our Lord Jesus has therefore provided such comforts for the relief of his people, in their present sorrowful state, as may serve to balance their griefs, and keep them from being pressed above measure; and he has instituted holy ordinances, and especially this of the Lord's Supper, for the application of those comforts to them, that they may never fear, may never sorrow as those that have no hope nor joy. The covenant of grace, as it is ministered in the everlasting gospel, has in it a salve for every sore, a remedy for every malady; so that they who have an interest in that covenant, and know it, may triumph with blessed Paul: "Though we are troubled on every side, yet we are not distressed; perplexed sometimes, but, thanks be to God, not in despair; persecuted by men, but not forsaken of God; cast down and drooping, but not destroyed and lost." This is that which bears them up under all their burdens, comforts them in all their griefs, and enables them to rejoice in tribulation: God is theirs, and they are his, and he has "made with them an everlasting covenant, well-ordered in all things, and sure; and this is all their salvation, and all their desire, however it be."
The word of God is written to them for this end, "that their joy may be full—and that through patience and comfort of the Scriptures they may have hope." Precious promises are there treasured up, to be the foundations of their faith and hope, and consequently the fountains of their joy. Songs of thanksgiving are there drawn up for them to refresh themselves with in their weary pilgrimage, and to have recourse to for the silencing of their complaints. Ministers are appointed to be the helpers of their joy, and to speak comfort to such as mourn in Zion. The Sabbath is the day which the Lord has made for this very end, that they may rejoice and be glad in it.
Prayer is appointed for the ease of troubled spirits, that in it they may pour out their complaints before God, and fetch in comfort from him. "Ask and ye shall receive, that your joy maybe full."
This sacrament was ordained for the comfort of good Christians, for the confirmation of their faith, in order to the preservation and increase of their joy; and they ought to improve it both for the strengthening of the habit of holy cheerfulness, and their actual encouragement against the several particular grievances of this present time. And there is no complaint which a good Christian has cause to make at any time, which he may not qualify, and keep from growing clamorous, by comforts drawn from what he has seen and tasted, what he has done and received, at the Lord's table. Let us therefore be daily drawing water out of these wells of salvation; and when our souls are cast down and disquieted within us, let us fetch arguments from our communion with God in this ordinance, both in chiding them for their despondency, and encouraging them to hope and rejoice in God. What is it that grieves and oppresses us? Why is our countenance sad, and why go we mourning all the day long? Whatever the occasion of the heaviness is, let it be weighed in the balance of the sanctuary, and I dare say there is that comfort to be fetched from this ordinance, which is sufficient to be set in the scale against it, and outweigh it. Let us mention some of the most common causes of our trouble, and try what relief we may from hence be furnished with:—I. Are we disquieted and discouraged by the remembrance of our former sins and provocations? There is that here which will help to quiet and encourage us in reference to this. Conscience sometimes calls to mind the sins of the unconverted state, and charges them home upon the soul, especially if they were heinous and scandalous; it repeats the reproach of the youth; rips up the old quarrels, and aggravates them; probes the old wounds, and makes them bleed afresh; and from hence the disconsolate soul is ready to draw such hard conclusions as these:—Surely it is impossible that so great a sinner as I have been, should be pardoned and accepted; that such a prodigal should be welcomed home, and such a publican ever find mercy! Can I expect to share in that grace which I so long slighted and sinned against? Or to be taken into that covenant of which I have so often cast away the cords? Will the holy God take one into the embraces of his love, who has been so vile and sinful, and fitter to be made a monument of his wrath? Can there be any hope for me? Or, if there be some hope yet, can there be any joy? If I may, through a miracle of mercy, escape hell at last, which I have deserved a thousand times, yet ought I not to weep mine eyes out, and to "go softly all my years in the bitterness of my soul?" Ought not I to go down to the grave mourning? Should not my soul refuse now to be comforted, which so long refused to be convinced?
These are black and sad thoughts, and enough to sink the spirit, if we had not met with that at the Lord's table which gives a sufficient answer to all these challenges. We have been great sinners, but there we have seen the great Redeemer, able to save to the uttermost all that come to God by him; and have there called him by that name of his, which is as ointment poured forth, "The Lord our righteousness." Our sins have reached to the heavens, but there we have seen God's mercy in Christ reaching beyond the heavens.
We have been wretchedly defiled in our own ways, but there we have seen, not only a laver, but a fountain opened for the house of David to wash in; and have been assured that the blood of Christ cleanses from all sin, even that which, for the heinousness of its nature, and the multitude of its aggravations, has been as scarlet and crimson. That article of the covenant, which is so expressive of a general pardon, has been sealed to me upon gospel terms: "For I will be merciful to their unrighteousness, and their sins and their iniquities I will remember no more:" and this I rely upon. Great sinners have obtained mercy, and why may not I?
And though an humble remembrance of sin will be of use to us all our days, yet such a disquieting remembrance of it as hinders our faith in Christ, and our joy in God, is by no means good; even sorrow for sin may exceed due bounds, and penitents may be swallowed up with over-much sorrow.
The covenant of grace speaks not only pardon, but peace to all believers; and not only sets the broken bones, but makes them to rejoice. When it says, "Thy sins be forgiven thee," it says also, "Son, daughter, be of good cheer." It is the duty of those who have received the atonement, to take the comfort of it, and to "joy in God through our Lord Jesus Christ." Acts of self-denial and mortification are means and evidences of our sanctification, and such as we ought to abound in; but they are not the grounds of our justification: it is Christ's blood that makes the satisfaction, not our tears.
Therefore we must not so remember former sins, as to put away present comforts; a life of repentance will very well consist with a life of holy cheerfulness.
II. Are we disquieted and discouraged by the sense of our sins of daily infirmity? There is that here which will be a relief against this grievance also:—I have not only former guilt to reflect upon, contracted in the days of my ignorance and unbelief, but alas! I am still sinning, sinning daily. God knows, and my own heart knows, that in many things I do offend. I come short of the rule, and short of the glory of God every day; vain thoughts lodge within me, idle words proceed from me. If I would count either the one or the other, they are more in number than the sand. When I think of the strictness and extent of the divine law, and compare my own heart and life with it, I find that innumerable evils compass me about. Neglects of duty are many, and negligence's in duty are more. Who can tell how oft he offends? If the righteous God should enter into judgment with me, and be extreme to mark what I do amiss, I were not able to answer him for one of a thousand. It might have been expected, that when the God of mercy had, upon my repentance, forgiven the rebellions, of my sinful state, taken me into his family, and made me as one of his hired servants, nay, as one of his adopted children, that I should have been a dutiful child, and a diligent servant; but, alas! I have been slothful and trifling, and in many instances undutiful; I am very defective in my duty, both to my Master, and to my fellow-servants, and in many things transgress daily. For these things I weep; mine eyes, mine eyes run down with tears.
But there is that in this ordinance which may keep us from sinking under this burden, though we have cause enough to complain of it. It is true, I am sinning daily, and it is my sorrow and shame that I am so; but the memorial of that great sacrifice which Jesus Christ offered once for all upon the cross, is therefore continually to be celebrated on earth, because the merit of it is continually pleaded in heaven, where Christ ever lives to make intercession in the virtue of his satisfaction. Having therefore celebrated the memorial of it at the table of the Lord here in the outer court, I ought to take the comfort of the continual efficacy of it within the veil, and its prevalency for the benefit of all believers. The water out of the rock, the rock smitten, follows
God's Israel through this wilderness, in the precious streams of which, they that are washed are welcome to wash their feet from the pollutions they contract in their daily walk through this defiling world; and the best have need of this washing. That needful word of caution, "that we sin not," is immediately followed with this word of comfort, but "if any man sin, we have an advocate with the Father;" one to speak for us, and to plead our cause; and he has a good plea to put in, in our behalf, for "he is the propitiation for our sins."
Add to this, that the covenant of grace, which is sealed to us in this ordinance, is so well ordered in all things, and so sure, that every transgression in the covenant does not presently throw us out of covenant.
We do not stand upon the same terms that Adam in innocency did, to whom the least failure was fatal. No; to us God has "proclaimed his name gracious and merciful, forgiving iniquity, transgression, and sin." If we mourn for our sins of daily infirmity, are ashamed of them, and humble ourselves for them; if we strive and watch, and pray against them, we may be sure they shall not be laid unto our charge, but in Christ Jesus they shall be forgiven to us, for we are under grace, and not under the law. The God we are in covenant with is a God of pardon; "with him there is forgiveness." We are instructed to pray for daily pardon as duly as we pray for daily bread, and are encouraged to come boldly to the throne of grace for mercy: so that, though there be a remembrance made of sin every day, yet thanks be to God there may be a remembrance made of the sacrifice for sin; by which an everlasting righteousness was brought in.
III. Are we disquieted and discouraged by sad remainders of indwelling corruption?—We may from hence derive support under this burden. All that are enlightened from on high, lament the original sin that dwells in them, as much as the actual transgressions that are committed by them; not only that they are defective in doing their duty, but that they labor under a natural weakness and inability for it; not only that they are often overtaken in a fault, but that they have a natural proneness and inclination to that which is evil. It was the bitter complaint of blessed Paul himself, "O wretched man that I am, who shall deliver me from the body of this death?" And it is the complaint of all that are spiritually alive, while they are here in this imperfect state.
The most intelligent find themselves in the dark and apt to mistake; the most contemplative find themselves unfixed, and apt to wander; the most active for God find themselves dull and apt to tire; when the spirit, through grace, is willing, yet the flesh is weak; and when we would do good, evil is present with us. Corrupt appetites and passions often get head, and betray us into many indecencies. This makes the heart sad, and the hands feeble; and, by reason of these remaining corruptions, many a good Christian loses the comfort of his graces. These Canaanites in the land are as thorns in the eyes, and goads in the sides of many an Israelite.
But be not cast down, my soul! the covenant which was sealed to thee at the table of the Lord, was a covenant of grace, which accepts sincerity as gospel perfection, not a covenant of innocency, which accepts of nothing less than a sinless, spotless purity. Were not these complaints poured out before the Lord, and did he not say, "My grace is sufficient for thee?" And what canst thou desire more? Were not orders given at the banquet of wine, for the crucifying of the adversary and enemy, this wicked Haman; so that, though it be not yet dead, it is a body of death, and ere long it shall be put off for ever? Was it not there said to thee, was it not sealed, "that sin shall not have dominion over thee; but the God of peace shall bruise Satan under thy feet shortly;" so that, though he may for a while disturb thy peace, and his troops may foil thee, yet, like Gad, in Jacob's blessing, thou shalt "overcome at the last?" "The bruised reed shall not be broken, nor the smoking flax quenched, but judgment shall in due time be brought forth unto victory." Grace shall get the upper hand of corruption, and be a conqueror, yea, "more than a conqueror, through him that loved us.—Come then, come set thy feet upon the necks of these kings," and rejoice in the hope of a complete victory at last. These lusts which war against thee, make war with the Lamb too, and oppose his interests; but, for certain," the Lamb shall overcome them; for he is the Lord of lords, and King of kings, and they that are with him are called, and chosen, and faithful." Thou hast seen on how firm a rock the kingdom of God within thee is built, and mayest be sure that the gates of hell shall not prevail against it. Christ has given thee a banner to be displayed because of the truth; "and through him thou shalt do valiantly, for he it is that shall tread down thine enemies."
Go on, my soul, go on to fight the Lord's battles, by a vigorous resistance of sin and Satan; maintain a constant guard upon all the motions of thy spiritual enemies, hold up the shield of faith, and draw the sword of the Spirit against their assaults. Suppress the first risings of corruption, make no provision for it, resolve not to yield to it, walk in the Spirit, that thou mayest not fulfil the lusts of the flesh; never make league with these Canaanites, but vex these Midianites, and smite them; mortify this body of death, and all its members; strengthen such principles, and dwell upon such considerations as are proper for the weakening of the power of sinful lusts; and then, be of good comfort, this house of Saul shall wax weaker and weaker, and the house of David stronger and stronger. Thou hast seen, my soul, thou hast tasted the bread and wine which the Lord Jesus, that blessed
Melchizedek, has provided for the support and refreshment of all the followers of faithful Abraham, when they return weary (and wounded perhaps) from their spiritual conflicts. Make use of this provision then, feast upon it daily, and go on in the strength of it. Thank God (as St. Paul did in the midst of these complaints) for Jesus Christ, who not only has prayed for thee, that thy faith fail not, but is now, like Moses, interceding on the top of the hill, while thou art, like Joshua, fighting with these Amalekites in the valley. Be faithful therefore unto the death, and thou shalt shortly have a place in that New Jerusalem, into which no unclean thing can enter. Now thou groanest, being burdened, but in heaven there shall be none of these complaints, nor any cause for them.
IV. Does the trouble arise from prevailing doubts and fears about thy spiritual state?—We may draw that from this ordinance which will help us to silence those fears, and solve those doubts, and to clear it up to us that God in Christ is ours, and we are his, and that all shall be well shortly.
Many good Christians, though they are so far willing to hope the best concerning themselves, as not to decline coming to the Lord's table, and there perhaps they may meet with some satisfaction; yet afterwards the tide of their comforts ebbs, a sadness seizes their spirits, the peace they have had they suspect to have been a delusion, and are ready to give up all for gone; unbelief makes hard conclusions, clouds the evidences, shakes the hopes, withers the joys—that it is as good to give up all pious pursuits, as thus keep them up in vain; as good make a captain, and return into Egypt, as perish in this wilderness, for this is not the way to Canaan. And thus many are kept by unbelief from entering into the present Sabbatism or rest, which is intended for the people of God in this life.
But, "O thou of little faith, wherefore dost thou doubt?" Come, call to remembrance the former days, the former sacrament days, and the sweet communion thou hadst with God in them; days never to be forgotten. Thou doubtest whether God loves thee, and thou art ready to say as they did, "Wherein hath he loved me?" But dost thou not remember the love tokens he gave thee at his table, when he embraced thee in the arms of his grace, kissed thee with the kisses of his mouth, and his banner over thee was love?
Thou doubtest whether thou be a child of God, and a chosen vessel or not, and art sometimes tempted to say, "Surely the Lord hath utterly separated me from his people, and I am a dry tree." "How shall he set me among the children, and give me a pleasant land?" But dost thou not remember the children's bread thou hast been fed with at thy Father's table, and the Spirit of adoption there sent forth into thy heart, teaching thee to cry, Abba, Father? Thou calledst thyself a prodigal, and no more worthy to be accounted a son, because thou didst bear the reproach of thy youth, which made thee ashamed, yea, even confounded. But did not God, at the same time, call thee, as he did penitent Ephraim, a dear son, a pleasant child; were not his bowels troubled for thee? And did he not say, I will surely have mercy on thee? Did not thy Father meet thee with tender compassions? Did he not call for the best robe, and put it on thee? Did he not invite thee to the fatted calf? and, which was best of all, give thee a kiss which sealed thy pardon? And wilt thou now call that point in question which was then so well settled? "Is God a man, that he should lie, or the Son of man that he should repent?" No; "He is God, and not man." Thou doubtest whether
Christ be thine or not; whether thou hast any interest in his mediation and intercession; whether he died for thee or not. But didst thou not, at his table, accept of him to be thine, and consent to him upon his own terms? Didst thou not say to him, with thy finger in the print of the nails, "My Lord, and my God?" And did he not answer thee with good and comfortable words, saying unto thee, I am thy salvation? Hast thou revoked the bargain? Or dost thou fear that he will revoke it? Was it not an everlasting covenant, never to be forgotten? Why art thou troubled? And why do thoughts arise in thy heart? Was not Christ present with thee, and did he not show himself well-affected to thee, when, at his table, he said unto thee, "Behold my hands and my feet, that it is I myself?" Thou doubtest whether thou hast any grace or not, any love to God, any faith, any repentance. But hast thou forgotten God's workings on thy heart, and the workings of thy heart towards God at his table? Did not thine heart burn within thee when thy dear Redeemer talked with thee there? Didst thou not sit down under his shadow with delight, and say, "It is good to be here?" Didst thou not desire a sign of the Lord, a token for good? Didst thou not say, "Do not deceive me?" And was there not a token for good shown thee? Was not thy heart melted for sin? Was it not drawn out towards God? Did it not appear that God was with thee of a truth? Wherefore, then, dost thou doubt of that, of which thou hadst then such comfortable evidences? "Why sayest thou, O
Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God?" Why dost thou entertain such hard thoughts of God and thy own state? "Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary?"
And why art thou fearful and faint-hearted? Why dost thou look forward with terror and trembling, while thou hast so much reason to look forward with hope and rejoicing? Alas, says the troubled spirit, God hath cast me out of his sight, and I fear will cast off for ever, and will be favorable no more: I shall no more see the Lord, even the Lord in the land of the living! My comforts are removed, and all my pleasant things are laid waste. "My bones are dried, my hope is lost, and I am cut off for my part." But hearken to this, thou who thus fearest continually every day, dost thou not remember the encouragements Christ gave thee at his table to hope in him, and to expect all good from him; did he not say, "I will never leave thee nor forsake thee?" And didst not thou promise, that thou wouldst never leave nor forsake him? Nay, did he not promise "to put his fear into thy heart, that thou mightest not depart from him?" He did, "and is not he faithful that hath called thee," faithful that hath promised, who also will do it? Thou art afraid that some time or other Satan will be too hard for thee, and thou shalt one day perish by his hand; but hast thou not had that precious promise sealed to thee, that "the faithful God will never suffer thee to be tempted above what thou art able, but will with the temptation make a way for thee to escape? His providence shall proportion the trial to the strength; or, which comes all to one, his grace shall proportion the strength to the trial. Thou art afraid, that, after all, thou shalt come short; that by reason of the violence of the storm, the treachery of the sea, and especially thine own weakness and unskillfulness, thou shalt never be able to weather the point, and get safe into the harbor at last. But shall I ask thee, thou that followest Christ trembling, "Dost thou not know in whom thou hast believed?" Is thy salvation entrusted with thyself, and lodged in thine own hands? No; it is not. If it were, thou wouldst have reason to fear the loss of it. But has not God committed it, and hast not thou committed it, to the Lord Jesus? And is not he "able to keep that which is committed to him against that day," that great day, when it shall be called for? Is not that a divine power that keeps thee; a divine promise that secures thee? Be not fearful then, "Be not faithless, but believing."
V. Are we disquieted and discouraged by the troubles and calamities of this life?—From our communion with God in the ordinance of the Lord's
Supper, we may bring comfort and support under all the afflictions of this present time, whatever they be. Our Master instituted this sacrament on the night wherein he was betrayed;—and soon after he put off the body, and pleasantly said, "Now I am no more in the world;" but when we have received this sacrament, we find ourselves still in a world which is vexation of spirit; the soul still in a house of clay, liable to many shocks; and so close is the union between the soul and the body, that what touches the bone and the flesh cannot but affect the spirit at second hand. We are born and born again to trouble; besides, that we are exposed with others to the common calamities of human life, and the persecutions which all that will live godly in Christ Jesus must count upon; we are under the discipline of sons, and must look for chastisement. Afflictions are not only consistent with the love of God, but they flow from it: "As many as I love, I rebuke and chasten."
They are not only reconcilable with the covenant, but a branch of it. I will chasten their transgressions with the rod, and their sins with stripes, is an article of the agreement with David and his seed, with this comfortable clause added, "Nevertheless, my lovingkindness will I not utterly take from him; my covenant will I not break."
There is no disputing against sense. Christianity was not designed to make men stocks and stones and Stoics under their calamities. "No affliction for the present is joyous, but grievous." Hence the best men, as they have their share of trouble, so cannot but have the sense of it; that is allowed them; they groan, being burdened; but this sense of trouble is apt to exceed due bounds: it is hard to grieve and not to over-grieve; to lay to heart an affliction, and not to lay it too near the heart. When grief for any outward trouble overwhelms our spirits, imbitters our comforts, and hinders our joy in God, stops the mouth of praise, takes off her chariot wheels, and makes us drive heavily on our way to heaven; then it is excessive and inordinate, and turns into sin to us. When sorrow fills the heart and plays the tyrant there, when it makes us fretful and impatient, breaks out in quarrels with God in his providence, and robs us of the enjoyment of ourselves, our friends, and our God; it is an enemy that we are concerned to take up arms against.
And from our sacramental covenants and comforts we may fetch plenty of arguments against the unreasonable insinuations of inordinate grief. Did I not see at the table of the Lord a lively representation of the sufferings of Christ, the variety and extremity of his sufferings? Did I not see his tears, his sweats, his agonies, his stripes, the pain and shame he underwent? And is the servant better than his master, and the disciple than his Lord? Did Christ go by the cross to the crown, and shall a Christian expect to go any other way? The Captain of our salvation was made perfect through sufferings; have not we much more need of them for the perfecting of what is lacking in us? Is not this one part of our conformity to the image of Christ, that, as he was a man of sorrows and acquainted with grief, so we should be, that he might be the firstborn among many brethren? A sight of Christ's afflictions should reconcile us to our own, especially if we consider not only what he suffered, but how he suffered; and with what an invincible patience and cheerful submission to his Father's will, leaving us example, (1
Pet. 2:21.) Have we so often celebrated the memorial of Christ's sufferings? and have we not yet learned of him to say, "The cup that my Father hath given me, shall I not drink it?" Though it be a bitter cup, "Father, not my will, but thine be done." Have we not yet learned of him, who was led as a lamb to the slaughter, to be dumb, and not to open our mouths against any thing that God does: to forgive our enemies, and pray for our persecutors, and cheerfully commit ourselves to him that judges righteously? Let the same mind be in us which here we have seen to be in Jesus Christ.
Yet this is not all: in the Lord's Supper we give up ourselves, and all we have, unto the Lord, with a promise to acquiesce in all the disposals of his providence concerning us and ours; let us not therefore, by our discontent and uneasiness, revoke the surrender that we then made, or go counter to it.
We there said it, and sealed it, that we would be the Lord's; and may he not do what he will with his own, especially when it is so by our own consent?
God there said it, and sealed it to us, that he would be to us a Father; and can we take any thing amiss from a Father; such a Father, who never chastens us, but for our own profit, that we may be partakers of his holiness? Inviolable assurances were there given to us, that all things should work together for our present good, and for our future glory; that, as afflictions abound, consolations should so much the more abound; and some experience we there had of the sweetness and power of those consolations, which we ought to treasure up, that we may have them ready for our supports in the evil day. Can we forget how sweet God's smiles were, which there we saw? How reviving his comforts were, which we there tasted? And are not those sufficient to countervail the loss of the world's flattering smiles, and the comforts we have in the creature? It is generally supposed, that the comfortable sermon which Christ preached to his disciples on that text, "Let not your hearts be troubled," immediately followed the administration of the Lord's Supper; for it is the will of Christ, that those whom he has raised up to sit with him by faith in heavenly places, should not be cast down or disquieted for any cross or disappointment in earthly things.
Art thou sick, languishing perhaps under some wasting distemper, which consumes thy strength and beauty like a moth? Or chastened, it may be, with pain upon thy bed, and the multitude of thy bones with strong pain? Or laboring under the infirmities and decays of old age? Take comfort then, from thy communion with the Lord at his table. Didst thou not see there how Christ himself bore our sicknesses, and carried our sorrows then, when he bore our sins in his own body upon the tree, and so took away the sting of them; extracted out of them the wormwood and gall, which he himself drank in a bitter cup, and infused into them the comforts of his love, which he has given us to drink of? Didst thou not there receive a sealed pardon?
Did not God, in love to thy soul, cast all thy sins behind his back, and tell thee so? Thou hast then no reason to complain of bodily distempers: "The inhabitants shall not say, I am sick." How so? Can one that is sick avoid saying, I am sick? Why, it follows, "The people that dwell therein shall be forgiven their iniquity." Sickness is next to nothing, to those who know that their sins are pardoned. When thou didst present thy body to God in that ordinance a living sacrifice, and didst engage that it should be for the Lord, was it not graciously added—"and the Lord for the body?" 1 Cor. 6:13. And if the Lord be for the body, he will strengthen thee upon the bed of languishing; and though he may not presently help thee off it, yet he will sit by thee; and what speaks the wonderful condescension of Divine goodness, "he will make all thy bed in thy sickness." And that bed cannot but be easy which he makes.
Art thou poor, crossed in thine affairs, disappointed in lawful and hopeful designs, clogged with cares, and perhaps reduced to straits? Let the spiritual riches secured to thee in that sealing ordinance, be a balance to the affliction of outward poverty. The God of truth has said it, and thou mayest rely upon it, That those that fear him and seek him, shall not want any good thing, not any thing that infinite wisdom sees really good for them. "Trust in the Lord, therefore, and do good with the little thou hast; so shalt thou dwell in the land, and verily thou shalt be fed." It is not promised that thou shalt be feasted with varieties and dainties; those that are feasted at God's table, need not to complain, though they be not feasted at their own; but thou shalt be fed, fed with food convenient for thee. Some good Christians who have been in a very poor condition have said, that they have made many a meal upon the promises, when they wanted bread: "Verily thou shalt be fed," be fed with faith. The just shall live by his faith." "Though the fig-tree do not blossom, and there be no fruit in the vine; yet, while thou hast in the Lord's
Supper seen the rose of Sharon blossoming, and tasted of the true vine, thou hast reason enough to "rejoice in the Lord, and joy in the God of thy salvation."
Are thy relations a grief to thee? Do those afflict thee of whom thou saidst, These same shall comfort me? Suppose thy yoke-fellow unsuitable, children undutiful, parents unkind, friends ungrateful, neighbors injurious, the comfort of our relation to God may suffice to make up the loss of any earthly comfort. If man be harsh, yet God is gracious. Though the waters of our rivers may be mudded or turned into blood, yet the fountain of life runs always clear, and its streams pure as crystal. On the supposition of family disappointments, David in his last words took comfort from the covenant of grace made with him.
Are those dear to thee removed by death? It is fit that that which is sown should be watered. But sacrament comforts will keep us from sorrowing as those that have no hope. We have lost the satisfaction we used to have in them; but is not God better to us than ten sons; far better than ten thousand such relations could have been? And yet they are not lost; they are only gone before, and death itself cannot wholly cut us off from communion with them; for we are come to the spirits of just men made perfect, and hope to be with them shortly.
Are the calamities of the church and of the nation our affliction? It is fit they should be so, for we have eaten and drunk into the great body, and, as living members, must feel its grievances; but in the Lord's Supper we have seen what provision the grace of God has made for his household, and from thence may infer the protection under which the providence of God will always keep it safe. The promises that are sealed to us, are sure to all the seed, and the covenant of grace is the rock on which the church is built, so firm that the gates of hell shall not prevail against it. The Lord we see, has founded Zion, and the poor of his people shall trust to that. Let us at this ordinance learn this new song, and sing it oft,—"Hallelujah, the Lord God omnipotent reigneth."
VI. Are the fears of death a trouble and terror to us?—We may fetch from the Lord's Supper that which will enable us through grace to triumph over these fears. This is a fear which is often found to have torment, and by reason of it, many weak Christians have been all "their life time subject to bondage." It is also a fear which often brings a snare, exposes us to many temptations, and gives Satan advantage against us. There are many who we hope, through grace, are saved from the second death, and yet are afraid of the first death, being more solicitous than they need be about a dying life, and more timorous than they need to be of a living death, a death that is their way to life. But the arrests of death, and its harbingers, would not be at all dreadful, if we did but know how to make a due improvement of the comforts we are made partakers of at the table of the Lord. We there saw
Christ dying, dying so great a death, a death in pomp, armed and attended with all its terrors, dying in pain, in shame, in darkness, in agonies, and yet the Son of God, and the heir of all things. This takes off the reproach of death, so that now we need not be ashamed to die: if Christ humbled himself, and became obedient to death, why should not we? It likewise takes off the terror of death, so that now we need not be afraid to die. When we walk through that dark and dismal valley, we have no reason to fear any evil, while the great Shepherd of the sheep is not only gone before us, but goes along with us; "his rod and his staff they comfort us." He is our leader, and we do not approve ourselves his good soldiers, if we be not willing to follow him whithersoever he goes. He went through death to the joy set before him, and by that way only can we follow him. Through this Jordan must we enter Canaan.
Christ's death has broken the power of death, and taken from it all the armor wherein it trusted; so that now, let it do its worst, it cannot do a good
Christian any real prejudice; for it cannot "separate him from the love of God. Surely the bitterness of death is now past," by Christ's tasting it. The sharpness of death, Christ has overcome, by submitting to it, and so hath opened the kingdom of heaven to all believers: "The sucking child may now play upon the hole of the asp, and the weaned child may put his hand on the cockatrice' den; for death itself shall not hurt or destroy in all God's holy mountain."
Nay, the death of Christ has quite altered the property of death. It not only ceases to be an enemy, but it is become a friend: the covenant of grace, sealed to us in the Lord's Supper, assures us of the unspeakable kindness that even death itself shall do us: "All things are yours," and death amongst the rest. As the death of Christ was the purchase of our happiness; so our own death is the passage to our happiness; it discharges us from our prison, and conveys us to our palace. The promise of eternal life sealed to us, and its earnests communicated to us in this ordinance, enable us to look with comfort on the other side death, and then we need not look with terror on this side of it.
Art thou afraid to give up thy soul? Thou hast already given it up to God in Christ to be sanctified, and therefore thou mayest, with holy cheerfulness, give it up to God in Christ to be saved. The dying Jesus, by committing his spirit into the hands of his Father, has emboldened all his followers in a dying hour to do the same. Why should that soul be afraid to go out of the body, and leave this world of sense, which is through grace allied to, and by faith acquainted with the blessed world of spirits, and is sure of a guard of angels ready to convey it to that world, and a faithful
Friend ready to receive it?
Art thou afraid to put off thy body? The covenant sealed to thee at the Lord's table is a covenant with thy dust, and gives commandment concerning thy bones. Fear not the return of thine earth to its earth; it is in order to its being refined, and in due time restored to its soul, a glorious and incorruptible body. Spiritual blessings are perhaps for this reason, in the sacraments, represented and applied by outward and sensible signs, in the participation of which, the body is concerned, that we might thereby be confirmed in our believing hope of the glory prepared and reserved for these bodies of ours, these vile bodies, which even, while they lie in the grave, still remain united to Christ, and, when they shall be raised out of the grave, shall be made like unto his glorious body.
Let the sinners in Zion be afraid to die, let fearfulness surprise the hypocrites, when their souls shall be required of them; let their hearts meditate terror, and their face gather blackness, who, having lived a carnal, worldly, sensual life, have no interest in Christ and the promises; for they shall call in vain to rocks and mountains to shelter them from the wrath of the Lamb. But let them that have joined themselves to the Lord in an everlasting covenant, and have obtained mercy of the Lord to be faithful to that covenant, lift up their heads with joy, for their redemption draws nigh.
Death will shortly rend the interposing veil of sense, and time will shortly scatter all the dark and threatening clouds which here hang over our heads, and open to us a bright and glorious scene in that blessed world of life, and love, where we shall enjoy the substance of those things, with the shadow of which we are refreshed at the Lord's table, and the full vintage of those joys of which here we have the first fruits.
Learn then, my soul, learn thou to triumph over death and the grave; "O death, where is thy sting? O grave, where is thy victory?" Having laid up thy treasure within the veil, and remitted thy best effects, and best affections thither; and having received the earnest of the purchased possession, be still looking, still longing for that blessed hope. Fear not death, for it cannot hurt thee; but desire it rather, for it will greatly befriend thee. When the "earthly house of this tabernacle shall be dissolved," thou shalt remove to the "house not made with hands, eternal in the heavens." Wish then, wish daily, for the coming of the Lord, for he shall appear to thy joy; "the vision is for an appointed time, and at the end it shall speak and shall not lie." Look through the windows of this house of clay, like the mother of Sisera, when she waited for her son's triumph, and cry through the lattice, "Why is his chariot so long in coming? Why tarry the wheels of his chariot? Come, Lord Jesus, come quickly."
The End.