ardent desire of having communion with him: Thus the church says, _With
my soul have I desired thee in the night; yea, with my spirit will I
seek thee early_, Isa. xxvi. 9. and the Psalmist compares this to the
hunted _hart_, that is ready to die for thirst, which _pants after the
water-brooks_, Psal. xlii. 1. This arises from a deep sense of our need
of Christ, and farther supplies of grace from him, and is attended with
a firm resolution that nothing short of him shall satisfy us, as not
being adapted to supply our wants. Such a frame of spirit is agreeable
to the ordinance we are engaged in, since Christ is therein represented
as having purchased, and being ready to apply to his people, those
blessings which are of a satisfying and comforting nature.
(4.) We are to feed on Christ by faith, and thereby receive of his
fulness, as he is frequently represented in scripture, under the
metaphor of _food_: Thus he styles himself, _The bread of life_, John
vi. 35. and the blessings he bestows, are called, ‘The meat which
perisheth not, but endureth to everlasting life,’ ver. 27. and the
gospel-dispensation is set forth by a ‘feast of fat things, a feast of
wines on the lees, of fat things full of marrow, of wines on the lees
well refined,’ Isa. xxv. 6. Thus our Saviour also represents it in the
parable, Matt. xxii. 4. in which he commands his servants to invite
those that were bidden to the marriage-feast, by telling them what
things he had prepared for their entertainment, as an encouragement to
their faith. Thus we are to consider that fulness of grace that is in
Christ, (when drawing nigh to him in this ordinance,) of merit, for our
justification, of strength to enable us to mortify sin, and resist
temptations, of wisdom to direct us in all emergencies and difficulties,
of peace and comfort, to revive and encourage us under all our doubts
and fears, and to give us suitable relief when we are ready to faint
under the burdens we complain of. All these blessings are to be
apprehended and applied by faith, otherwise we cannot conclude that they
belong to us; and nothing can be more adapted to this ordinance, wherein
Christ is represented as having all those blessings to bestow, which he
has purchased by his blood, and these are signified or shewed forth
therein.
(5.) We are, in this ordinance, to trust in the merits of Christ, or to
exercise an entire confidence in him, who, by his death, has purchased
for us all spiritual and saving blessings. This ought to be attended
with an humble sense of our own unworthiness, as being _less than the
least of all God’s mercies_, Gen. xxxii. 10. and as deserving nothing
but his fierce wrath for our iniquities. And, since he has paid a full
and satisfactory price of redemption for us, and thereby procured the
blessings that we had forfeited, which have a tendency to make us
completely happy, we ought to lay the whole stress of our salvation on
him, as being sensible that _he is able to save to the uttermost, all
that come unto God by him_, Heb. xii. 25.
(6.) We are to rejoice in Christ’s love, which is infinitely greater
than what can be in the heart of one creature towards another: This love
of Christ has several properties;
_1st_, It doth not consist merely in his desiring our good, or wishing
that we were happy, but in making us so; nor does it only consist in his
sympathizing with us in our miseries, but delivering us from them, and
discovering himself as our refuge and strength, a very present help in
trouble.
_2dly_, As Christ’s love to his people did not take its motive at first
from any beauty or excellency which he found in them who were deformed,
polluted, and worthy to be abhorred by him, but afterwards adorned and
_made comely through his comeliness put upon them_, Ezek. xvi. 14. so
when they forfeit his love by their frequent backslidings, and deserve
to be cast off by him, it is nevertheless unchangeably fixed upon them,
inasmuch as _having loved his own which were in the world, he loved them
unto the end_, John xiii. 1.
_3dly_, Christ’s love is infinitely condescending, which arises not only
from that infinite distance which there is between him and his people,
but from his remembring them in their low estate, having compassion on
them whom no eye pitied, and saving them when they were in the utmost
depths of despair and misery, _saying to them when they were in their
blood, live_, Ezek. xvi. 6.
_4thly_, It is not like the love of strangers, which contents itself
with some general endeavours to do good to them whom they design not to
contract an intimacy with, but it is attended with the highest acts of
friendship and communion, imparting his secrets to them, as he promises
_to love, and manifest himself to them_, John xiv. 21. and tells his
disciples, ‘Henceforth I call you not servants; for the servant knoweth
not what his lord doeth: But I have called you friends; for all things
that I have heard of my Father, I have made known unto you,’ chap. xv.
15.
_5thly_, It is such a love as forgives all former injuries, and upbraids
not his people for what they have done against him, either before or
since they believed in him. Thus God is said to ‘pardon the iniquity,
and pass by the transgression of the remnant of his heritage,’ and ‘to
cast all their sins into the depths of the sea,’ Micah vii. 18, 19. and
‘to blot out their transgressions for his own sake, and not to remember
their sins,’ Isa. xliii. 25.
_6thly_, It is such a love as affords us all seasonable and necessary
help in times of our greatest straights and difficulties, Psal. xlvi. 1.
and makes provision for our future necessities; as he tells his
disciples, _I go to prepare a place for you_, John xiv. 2. that they
might be assured of being happy in another world; and accordingly he
expresses himself in his mediatorial prayer, ‘Father, I will that these
whom thou hast given me, may be with me where I am, that they may behold
my glory,’ John xvii. 24.
_7thly_, It is such a love, as puts him upon reckoning all injuries done
against his people, as though they were done against himself, and the
kindnesses expressed to them, as though they were expressed to him, as
it is said, _He that toucheth you, toucheth the apple of his eye_, Zech.
ii. 8. and, _he that despiseth you, despiseth me_, Luke x. 16. And, when
he takes notice of those expressions of kindness, which his people had
shewn to one another, he says, _Inasmuch as ye have done it unto one of
the least of these my brethren, ye have done it unto me_, Mat. xxv. 40.
_8thly_, It is such a love as inclines him to interpose himself between
his people and all danger, whereby he prevents their being overcome by
their enemies; and indeed, he not only hazarded, but as _a good shepherd
gave his life for his sheep_, John x. 11.
This is that love which is to be the subject of our meditation in this
ordinance; accordingly we are first to endeavour, to make out our
interest in him, by faith, which will be evinced by those acts of love
to him that flow from it, and then we may rejoice in it as a constant
spring of peace and blessedness.
(7.) The next grace to be exercised in this ordinance, is thankfulness,
adoring and praising him that he has been pleased to extend compassion
to us in bestowing those blessings, which are the result of his
discriminating grace, the instances whereof are various, _viz._ as he
delivers us from the ruin that sin would have inevitably brought upon
us, prevents us with the blessings of goodness, and restrains the
breaking forth of our corruptions, which would otherwise have inclined
us to commit the vilest abominations; and, more especially, as he renews
our nature, changes our hearts, creates us unto good works, and then
quickens and excites that grace in us which his own hand wrought, and
comforts us when our spirits are overwhelmed with sorrow, whereby he
enables us to go on in his way rejoicing, and so carries on the work
which he has begun in us, till it be completed in glory. There is
nothing that we have, either in hand or hope, but what will afford
matter for the exercise of this grace; and more particularly, our hearts
ought to be excited hereunto from the consideration of the benefits that
are signified in this ordinance; especially if we are enabled to receive
them by faith.
(8.) We are, at the Lord’s supper, to renew our covenant with God. That
this may be rightly understood, we must consider what it is for a
believer to enter into covenant with God, which he is supposed to have
done before this; and that consists not in our promising that we will do
these things that are out of our power, or, that we will exercise those
graces, which none but God, who works in his people, both to will and to
do, can enable us to put forth; but it consists in our making a
surrender of ourselves to Christ, and depending on him for the supply of
all our spiritual wants, humbly hoping and trusting that he will enable
us to adhere stedfastly to him, working in us all that grace which he
requires of us; which blessing if he is pleased to grant us, we shall be
enabled to perform all the duties that are incumbent on us, how
difficult soever they may be. This is an unexceptionable way of entering
into covenant with God, as it contains an acknowledgement of our own
inability to do that which is good without him, and desire to give the
glory of all to him; on whom we stedfastly rely, that we may obtain
mercy from him to be faithful.
Moreover, to renew our covenant, is to declare, that through his grace,
we are inclined stedfastly to adhere to our solemn dedication to him,
not, in the least, repenting of what we did therein; and, that we have
as much reason to depend on his assistance now, as we had at first,
since grace is carried on, as well as begun by him alone; and
accordingly, while we express our earnest desire to be stedfast in his
covenant, we depend on his promise that he will never fail us, nor
forsake us: And we take this occasion, more especially, to renew our
dedication to him, as it is very agreeable to the nature of this
ordinance, in which we have the external symbols of his love to us,
which lays us under the highest obligation thereunto.
(9.) We are, in this ordinance, to shew our readiness to exercise a
Christian love to all saints; which consists, more especially, in our
earnest desire that all grace and peace may abound in them, as in our
own souls; that hereby we may have occasion to glorify God together, and
shew our mutual concern for the spiritual welfare of each other. We are
to bless God for the grace they are enabled to exercise, though, it may
be, we cannot exercise it in the same degree ourselves: And, as for
others, we are to sympathize with them in their weaknesses, grieve for
their falls and miscarriages; and be very ready to make abatements for
those frailties and infirmities that we behold in them, which we
ourselves are sometimes liable to, especially if they are not
inconsistent with grace, in which case we should cast a mantle of love
over them, not knowing but we may be exposed to, and fall by the same
temptations.
This love is to be expressed, more especially in this ordinance;
inasmuch as we are to consider all saints as members of Christ’s
mystical body, children of the same God and Father, partakers of the
same grace with us, fellow travellers to the same heavenly country,
where we hope to meet with them at last, though now they are liable to
the same difficulties with ourselves, and exposed to those assaults and
temptations that we often meet with from our spiritual enemies. This
expression of our love, though it be more immediately and directly
extended to the same society, that joins in communion with us; yet it is
not to be confined within such narrow limits, but includes in it the
highest esteem for all who are sanctified in Christ Jesus, called to be
saints, though their place of abode be remote from, and they are not
known to us in the flesh.
II. We are now to consider the duty of Christians after they have
received the sacrament of the Lord’s supper; and that consists in
enquiring, how they have behaved themselves therein? and, whether they
have any ground to conclude, that they have been favoured with the
special presence of God in this ordinance, whereby it has been made a
means of grace to them?
As to the former of these enquiries relating to the frame of our
spirits, while engaging in this solemn duty, we shall sometimes find,
that it has been such as affords matter for deep humiliation and
self-abasement, in the sight of God, when we reflect upon it;
particularly,
1. When our minds and affections have been conversant about those
things, which are altogether unsuitable to the work we have been engaged
in, and, instead of conversing with Christ in this ordinance, we have
had our thoughts and meditations most taken up with worldly matters; or,
if they have, indeed, been conversant about religious affairs, yet we
may, in some measure, see reason to blame ourselves, if these have been
altogether foreign to the great end and design of the ordinance we have
been engaged in. There are many portions of scripture, or heads of
divinity founded upon it, which we may employ our thoughts about at
other times, with great advantage; yet they may not be altogether
suitable, or adapted to our receiving spiritual advantage by, or making
a right improvement of Christ crucified, as the nature of this ordinance
requires.
2. They behave themselves unbecomingly, in this ordinance, who meditate
on the thing signified therein, to wit, the dying love of Jesus Christ,
as though they were unconcerned spectators, having only an historical
faith, and content themselves with the bare knowledge of what relates to
the life and death of Christ, without considering the end and design
thereof, _viz._ that he might make atonement for sin, or their
particular concern herein, so as to improve it, as an expedient for the
taking away the guilt and power thereof in their own souls.
3. We may reflect on our behaviour in this ordinance, when we have given
way to deadness and stupidity, without using those endeavours that are
necessary for the exciting our affections; when a subject so affecting
as Christ’s pouring out his soul unto death, being wounded for our
transgressions, despised and rejected of men, bleeding and dying on the
cross, and, in the midst of his sufferings, crying out, _My God, my God,
why hast thou forsaken me_, has not had an efficacy to raise our
affections, any more than if it were a common subject?
4. We have reason to blame our behaviour in this ordinance, when we have
attended on it with a resolution to continue in any known sin, without
being earnest with God to mortify it, or desiring strength and grace
from Christ, in order thereunto, and improving his death for that end.
Thus we have reason, sometimes, to reflect on our behaviour at the
Lord’s supper, with grief, and sorrow of heart, as what has been
disagreeable to the nature of the ordinance we have been engaged in.
But, on the other hand, we may, sometimes, in taking a view of our
behaviour therein, find matter of encouragement, when, abating for human
frailties, and the imperfection of grace, that inseparably attends this
present state, we can say, to the glory of God, that we have, in some
measure, behaved ourselves as we ought to do. Thus when we have found,
that our hearts have been duly affected with the love of Christ, and we
have had the exercise of those graces that are suitable thereunto; and
if we can say, that we have had some communion with him, and have not
been altogether destitute of his quickening and comforting presence, and
the witness of his Spirit with ours, that we are the children of God;
then we may conclude, that we have engaged in this ordinance in a right
manner. And if we have found that it has been thus with us, we are to
bless God for it, as considering that he alone can excite grace in us,
who wrought it at first. And we are farther to consider, that such-like
acts of grace will be a good evidence of the truth and sincerity
thereof; whereby our comforts may be more established, and we enabled to
walk more closely and thankfully with God, by the communication of those
graces that he is pleased to bestow upon us in this ordinance.
Moreover, if we have had experience of the presence of God therein, and
have been brought into a good frame, we ought to beg the continuance
thereof. The best frame of spirit will be no longer abiding, than it
pleases God to keep up the lively exercise of faith and other graces;
and this, being so valuable a blessing, is to be sought for by fervent
prayer and supplication, that our good frames may not be like the
morning cloud, or early dew, that soon passes away: This will discover,
that we set a value upon them, and glorify God as the author of them;
and it is the best expedient for our walking with God at other times, as
well as when engaged in holy ordinances.
Again, it is farther observed, that they, who have been quickened and
comforted, when partaking of the Lord’s supper, ought to watch against
relapses into those sins, that formerly they have been overtaken with,
but now see reason to abhor. This we ought to do, because, though we are
sometimes brought into a good frame, yet still we have deceitful hearts,
that, before we are aware, may betray us into the commission of those
sins which have occasioned great distress to us in times past; and, to
this we may add, the endeavours of Satan to ensnare us by his wiles; so,
that when we think ourselves the safest, we may be exposed to the
greatest dangers. When we have been least apprehensive of our return to
our former sins, and, it may be, have been too secure in our opinion,
while confiding too much to our own strength, we have lost those good
frames, and our troubles have been renewed thereby: Therefore, it is our
duty to watch against the secret workings of corrupt nature, and the
first motions of sin in our hearts, while we earnestly implore help from
God, that we may be kept from our own iniquities; namely, those sins
that we have formerly committed, or that more easily beset us than any
other.
The next duty incumbent on us, after we have received the Lord’s supper,
is, to fulfil our vows: This will be better unstood, if compared with
what was before observed concerning sacramental vows or covenants: which
ought not to contain in them a making promises, especially in our own
strength, that we will be found in the exercise of those graces which
are the special gift and effects of God’s almighty power. Therefore, I
always, when occasionally mentioning making religious vows, consider
them principally as containing an express declaration, that we are under
an indispensable obligation to perform those duties, and put forth those
acts of grace which are incumbent on us, as those who desire to approve
ourselves Christ’s faithful servants, whom he has taken into a
covenant-relation with himself. We also declare, that without help from
God we can do nothing: This help we implore from him, at the same time
when we devote, or give up ourselves to him; so that we do this, hoping
and trusting that he will bestow upon us that grace which is out of our
own power; which, if he will be pleased to do, we determine that he
shall have all the glory that arises from it. This is most agreeable to
the sense of the Latin word[102]; from whence the word _vow_ is derived;
and, I think, it is much rather to be acquiesced in, than that general
description which some give to it, when they exhort those who are
engaged in this ordinance, first to confess those sins which they have
committed since they were last at the Lord’s table, so far as they occur
to their memories; and, as a means of their obtaining forgiveness, to
make a solemn vow, or promise, that they will abstain from them for the
future, and walk more agreeably to the engagements which they are laid
under: This they do without an humble sense of the treachery of their
own hearts, or their need of strength from God, to perform any thing
that is good; and afterwards, they are as little inclined to fulfil
their own promises, as they were before forward to make them, with too
much reliance on their own strength; and, by this means, they bring
themselves into the greatest perplexities, and go on, as it were, in a
round of making solemn vows and resolutions, and then breaking them, and
afterwards renewing them again: Whereas, when we intend nothing by our
vowing, but a confessing that what others promise in their own strength,
we see ourselves obliged to do; and, at the same time, depend on Christ
for strength to enable us to perform it, and give up ourselves to him,
as his covenant-people, in hope thereof; this is the safest way of
vowing, inasmuch as it redounds most to the honour of God, and contains
every thing in it that may put us upon using our utmost endeavours to
perform the duties that are incumbent on us, and, at the same time, we
express our unfeigned desire to glorify him as the God and Author of
that grace, which is necessary thereunto. And, in this sense I would
understand what we are exhorted to in the answers we are explaining,
when it is said, in one of them, that while we are receiving the Lord’s
supper, we ought to renew our covenant with God; and after we have
received it, we are to fulfil our vows, as it is expressed in the other;
as the former includes in it such a dedication to God as has been but
now considered; the latter, to wit, the fulfilling our vows, implies in
it a doing every thing that is in our power, in order thereunto; and, at
the same time, a waiting on God to give success to our endeavours, and
to work in us that which is well-pleasing in his sight, without which we
can do nothing.
After we have waited on the Lord in this ordinance, we are to encourage
ourselves to a frequent attendance thereon; especially if we have ground
to conclude, that we have had any sensible communications of his grace
vouchsafed to us therein. As this is an honour which God puts on his own
institutions, it is certainly an encouragement to us, to persevere in
waiting on him therein. Thus the Psalmist says, _Because he hath
inclined his ear unto me, therefore I call upon him as long as I live_,
Psal. cxvi. 2. This will effectually remove all those doubts and
scruples that discourage us from engaging in this ordinance, lest we
should not behave ourselves in a right manner therein, fearing that we
are not sufficiently prepared for it, and therefore shall be disowned by
Christ, when we engage in it: I say, this we are fenced against, by
having experienced his quickening and comforting presence therein.
But, suppose we have not met with this desirable blessing, which the
best believers do not experience in a like degree, at all times; then we
ought, after we have received the Lord’s Supper, to endeavour to find
out the particular cause of God’s withdrawing his special presence from
us, and what is that root of bitterness which springs up and troubles
us. It may be, he withholds this privilege from us in a way of
sovereignty, that we may hereby learn that our comforts are not at our
own disposal; or, that they are not the necessary result of our
attendance on ordinances, but arise from the divine blessing
accompanying them. This, God, it may be, withholds from us for the trial
of our graces; and that we may see how needful it is for us to wait for
those spiritual comforts, which, at present, he withholds from us; as
the prophet says, _Therefore will the Lord wait, that he may be gracious
unto you, and therefore will he be exalted, that he may have mercy upon
you; for the Lord is a God of judgment; blessed are they that wait for
him_, Isa. xxx. 18.
But since we may, for the most part, apprehend some particular reason
why God denies us his quickening, and comforting presence, arising from
sins of omission or commission, antecedent to, or whilst we have been
engaged in this ordinance: We must enquire,
(1.) Whether there has not been some defect, as to preparatory duties?
and particularly, whether we have duly examined ourselves before we came
to the Lord’s table, concerning our knowledge of Christ, and the
benefits of his redemption; or, especially, of our being enabled to
improve them by faith? and, whether we have examined ourselves
concerning the sense we have of the guilt of sin, and the need we stand
in of Christ’s righteousness, to take it away, and accordingly resolved
to wait on him in this ordinance, with earnest desires of obtaining this
privilege.