Helps for the Exciting of Those Pious and Devout Affections Which Should Be Working in Us While We Attend This Ordinance
WoNDERous sights arc here to be seen where the Lord’s death is shown forth; precious benehts are here to be had, where the covenant of grace is sealed; the transaction is very solemn, very serious, nothing more so on this side death. But what impressions must be made hereby upon our souls? How must we stand affected while this is doing? Is this service only a show, at which we may be unconcerned spectators? Or is it a market-place, in which we may stand all the day idle? No, by no means; here is work to be done, heart-work, such as requires, a very close application of miad, and a great liveliness and vigour of spirit, and in which all that is within us should be employed, and all little enough. Here is that to be done which calls for fixed thoughts and warm affections, which needs them, and well deserves them. What sensible movings of affection we should aim at, is not easy to direct; tempers vary; some are soon moved, and much moved with every thing that affects them: from such it may be expected that their passions, which are strong at other times, should not be weak at this ordinance; and yet, no doubt,there are others whose natural temper is happily more calm and sedate, that are not conscious to themselves of such stirring of affections as some experience at this ordinance, and yet have as comfortable communion with God, as good evidence of the truth and growth of grace, and as much real benefit by the ordinance, as those that think themselves even transported by it. The deepest rivers are scarce perceived to move, and make the least noise. On the other hand, there may be much heat where there is little light, and strong passions where there are very weak resolutions. Like the waters of a land flood, which make a great show, but are shallow and soon gone: we must not, therefore, build a good opinion of our spiritual state upon the veliemeiiCe of our affection. A romance may represent a tragical story so pathetically, as to make a great impression upon the minds of some, who yet know the whole matter to be both feigned and foreign; bodily exercise, if that be all, profits little. And, on the other hand, there may be a true and strong faith, informing the judgment, bowing the will, and commanding the alfections, and purifying the heart and life, where yet there are not any transports, or pathetical expressions. There may be true joy, where the mouth is not filled with laughter, nor the tongue with singing; and true sorrow where yet the eye doth not run down with tears. They whose hearts are firmly fixed for God, may take the comfort of that, though they do not find their hearts sensibly fiowing out towards him.
And yet in this sacrament, where it is designed that the eye should affect the heart, we must not rest in the bare contemplation of what is here set before us, but the consideration thereof must make an impression upon our spirits, which should be turned as wax to the seal. If what is here done do not affect us for the present, it will not be likely to influence us afterwards; for we retain the remembrance of things better by our affections, than by our notions: “I shall never forget thy precepts, when by them thou hast quickened me.” Here, therefore, let us stir up the gift that is in us, endeavouring to affect ourselves with the great things of God and our souls; and let us pray to God to affect us with them by his Spirit and grace, and to testify his acceptance of the sacrifice of a devoted heart, which we are to offer, by kindling it with this holy fire from heaven. “Awake, O north wind! and come thou south, and blow upon my garden.” Come, thou blessed Spirit, and move upon these waters, these dead waters, to set them a-moving in rivers of living water: come and breathe upon these dry bones, that they may live. O that I might now be in the mount with God! That I might be so taken up with the things of the Spirit, and the othei world, that for the time 1 may evea forget that I am yet in the body, and in this world! O that I might now be soaring upwards, upwards towards God, pressing forwards, forwards towards heaven as one not slothful in business, but fervent in spirit, serving the Lord, for here it is no time to trilie!
Let us then see, in some particulars, how we should be affected, when we are attending on the Lord in this solemnity, and in what channels these waters of the sanctuary should run, that Ye may take our work before us, and apply our minds to the consideration of those things that are pro[3er to excite those affections.
L Here we must be sorrowful for sin, after a godly sort, and blushmg before God at the thought of it. Penitential grief and shame are not at all unsuitable to this ordinance, though it is intended for our joy and honour, but excellent preparatives for the benefit and comfort of it. Here we should be, like Ephraim, bemoaning ourselves; like Job, abhorring ourselves, renewing those sorrowful reflections we made upon our own follies, when we were preparing for this service, and keeping the fountain of repentance still open, still flowing. Our sorrow for sin needs not hinder our joy in God, and therefore our joy in God must not forbid our sorrow for sin.
Our near approach to God in this ordinance, should excite and increase our holy shame and sorrow. When we .see what an honour we are advanced to, what a favour we are admitted to, it is seasonable to reflect upon our own unvvorthiiiess, by reason of the guilt of sin, to draw near to God. A man’s deformity and defilement is never such a mortification to him, as when he comes into the presence of those that are comely, clean, and fashionable; and when we are conscious to ourselves, that we have dealt basely and disingenuously with one we are under the highest obligations to love and honour, an interview with the person offended cannot but renew our grief
I am here drawing nio-h to God, not only treading his courts with Christians at large, but sitting down at his table with select disciples; but when I consider how pure and holy he is, and how vile and sinful I am, I am ashamed, and blush to lift up my face before him. To me belongs shame and confusion of face. I have many a time heard of God by the hearing of the ear, but now, how am I taken to sit down with him at his tabic? Mine eyes see him, see the Ring in his beauty; wherefore I abhor myself, and repent in dust and ashes. — What a fool, what a wretcn have I been, to offend a God who appears so holy in the eyes of all who draw nigh unto him, and so great to all them that are about him? Wo is me, for I am undone, lost and undone for ever, if there were not a Mediator between me and God, because I am a man of unclean lips, and an unclean heart. Now I perceive it, and my own degeneracy and danger by reason of it, for mine eyes have seen the King, the Lord of hosts. I have reason to be ashamed to see one to whom I am so unlike, and afraid to see one to whom I am so obnoxious. The higher we are advanced by the free grace of God, the more reason we shall see to abase ourselves, and cry, God be merciful to us, sinners 1
A sight of Christ crucified should increase, excite our penitential shame and sorrow; and that evangelical repentance, in which there is an eye to the cross of Christ. It is prophesied, nay, it is promised, as a blessed effect of the pouring out of the Spirit, in gospel times,” upon the house of David and the inhabitants of Jerusalem, that they shall look on him whom they have pierced, and shall mourn.’’ Here we see Christ pierced for our sins, nay, pierced by our sins: our sins were the cause of his death, and the grief of his heart. The Jews and R.omans crucified Christ; but, as David killed Uriah with his letter, and Ahab killed Naboth with his seal; so the hand-writing that was against us for our sins, nailed Christ to the cross, and so he nailed it to the cross. Vve had eaten the sour grapes, and his teeth were set on edge. Can we see him thus suffering for us, and shall we not suffer with him? Was he in such pain for us, and shall not we be in pain for him? IVas his soul exceeding sorrowful, even unto death, and shall not ours be exceeding sorrowful, when that is the way to life? Come, my soul, see by faith, the holy Jesus made sin for thee; the glory of heaven made a reproach of men ibrthee; his Father’s joy made a man of sorrows for thy transgressions; see my sins burdening him wlen he sweat, spitting upon him, and bufFting him, and putting him to open shame; crowning him with thorns, and piercing his hands and his side; and let this melt and break this hard and rocky heart of thine, and dissolve it into tears of godly sorrow. Look on Christ dying; and weep not for him, (though they who have any thing of ingenuity and good-nature, will see reason enough to weep for an innocent sufferer,) but weep for thyself, and thine own sins; for them be in bitterness, as one that is in bitterness for an only son.
Add to this, that our sins have not only y)ierced him, as they were the cause of his death, but as they have been the reproach of his holy name, and the grief of his holy Spirit-Thus we have crucified him afresh, by doing that which he has often declared to be a vexation and dishonour to him, as far as the joys and glories of his present state can admit. The consideration of this should greatly humble us; nothing goes nearer to the quick with a true penitent, nor touches him in a more tender part than this: “They shall remember me among the nations whither they shall be carried captives, because I am broken with their whorish hearty which hath departed from me.” A strange expression, that the great God should reckon himself broken by the sins of his people! No wonder it follows, they” .shall loathe themselves for the evils which they have committed.” Can we look upon an humbled broken Christ, with an unhumbled broken heart? Do our sins grieve him, and shall they not grieve us? Come, my soul, and sit down by the cross of Christ, as a true mourner; let it make thee weep to see him weep, and bleed to see him bleed. That heart is frozen indeed, which these considerations will not thaw.
The gracious offer here made us, of peace and pardon, should excite and increase our godly sorrow and shame. This is a gospel motive: ‘’ Repent, for the kingdom of heaven is at hand;” that is, the promise of pardon upon repentance is published and sealed, and whoever will, may come and take the benefit of it. The terrors of the law are of use to startle us, and put us into a horror for sin, as those that are afraid of God; but the grace of the gospel contributes more to an ingenuous repentance, and makes us more ashamed of ourselves. This rends the heart, to consider God so gracious and merciful, so slow to anger, and ready to forgive. Let this loving-kindness melt thee, O my soul! and make thee to relent more tenderly than ever. Wretch that I have been, to spit in the face, and spurn at the bowels of such mercy and love, by my wilful sin! To despise the riches of gospel grace! I am ashamed, yea. even con-Ibunded, because I do bear the reproach of my youth. Doth God meet thee thus, v.ith terms of reconciliation? Doth the party offended make the first motion of an agreement? Shall such an undutiful, disobedient, prodigal son as I have been, be embraced and kissed, and clothed with the best robe? This kindness overcomes me. Now, it cuts me to the heart, and humbles me to the dust, to think of my former rebellions; they never appeared so heinous, so vile, as they do, now I see them pardoned. The more certain I am that I shall net be ruined by them, the more reason I see to be humbled for them. When God promised to establish his covenc.nt with repenting Israel, he adds, “that thou raaycst remember, and be confounded, and never open thy mouth any more, because of tl)y shame, when I am pacined towards thee.” To see God provoked, causeth a holy trembling; but to see God pacified, causeth a holy blushing. The day of atonement, when the sins of Israel were to be sent to a land of forgetfulness, must be a day to aflhct the soul. The blood of Christ v»’ill be the more healing and comforting to the soul, for its bleeding afresh thus upon every remembrance of sin.
2. Here we must be confiding on Christ Jesus, and relying on him alone, for life and salvation. When we mourn lor sin, blessed be God, we do not sorrow as those that have no hope; true penitents are perplexed, but not in despair; cast down, but not destroyed. Faith in Christ turns even their sorrows into joy, gives them their vineyards from thence, and even the valley of Achor, (of trouble for sin,) for a door of hope. We have not only all-sufficient ha{>- piness to hope for, but an all-sufricient Saviour to hope in. Here, therefore, let us exercise and encourage that hope: let us trust in the name of the Lord Jesus, and stay ourselves upon him; come up out of this wilderness, leaning upon your beloved. Come, my soul, weary as thou art, and rest in Christ; cast thy burden upon him, and he shall sustain thee; commit thy way to him, and thy thoughts shall certainly be established; commit thyself to him, and it shall be well with thee; he will keep through his own name, that wdiich thou committest to him.
Commit thyself to him, as the scholar commits himself to his teacher, to be instructed, with a resolution to take his word for the truth of what he teacheth; as the patient commits himself to the physician to he cured, with a resolution to take whatever he prescribes, and punctually to observe his orders; as the client commits himself to his counsel, to draw his plea, and to bring him off when he is judged, with a resolution to do all things as he shall advise; as the traveller commits himself to his guide, to be directed in his way, with a resolution to follow his conduct; as the orphan commits himself to his guardian, to be governed and disposed of at his discretion, with a resolution to comply with him. Thus must we commit ourselves to Christ.
We must confide in his power, trusting in him as one that can help and save us. He hath an incontestable authority, is a Saviour by office, sanctified and sealed, and sent into the world for this purpose; help is laid upon him. We may well otier to trust him with our part of this great concern, which is the securing of our happiness; for God trusted him with his part of it, the securing of his honour, and declared himself well pleased in him. He hath likewise an unquestionable ability to save to the uttermost; he h mighty to save, and every way qualified for the undertaking; he is skilful, for treasures of wisdom and knowledge are hid in him; he is solvent, for there is in him an inexhaustible fulness of merit and grace, sufficient to bear all our burdens, and to supply all our needs. AVe must commit ourselves, and the great affairs of our salvation unto him, with a full assurance that he is “able to keep w hat we commit to him against that day,” that great day, which will try the foundation of every man’s work. We must consider him in this promise, trusting in him as one that will certainly help and save us, on the terms proposed. We may take his word for it, and this is the word which he hath spoken — “Him that cometh unto me I will in nowise cast out;” a double negative, “I will not, no I will not.” He is enaraged for us in the covenant of redemption, and engaged to us in the covenant of grace, and in both he is the Amen, the faithful witness. On this, therefore, we must rely, the word on which he hath caused us to hope. God hath spoken in his holiness, that he will accept us in the beloved, and in that “I w ill rejoice; I will divide Sichem; Gilead is mine, and Manasseh is mine.” Pardon ix mine, and peace mine, and Christ mine, and heaven mine: “for faithful is he that promised, who also will do it.”
Come then, my soul, come thou, and all thy concerns, into this ark, and there thou shah be safe when the deluge comes; flee, flee to this city of refuge, and in it thou shalt be secured from the avenger of blood. Quit all other shelters; for every thing but Christ is a “refuge of lies, which the hail will sweep away.” There is not salvation in any other but in him; trust him for it therefore, and depend upon him only. Reach hither thy finger, and, in this ordinance, “behold his hands; reach hither thy hand, and thrust it into his .side,” and say, as Thomas did, “my Lord, and my God!” Here I cast anchor, here I rest my soul. “It is Christ that died, yea rather that is risen again, and is, and will be the author of eternal salvation to all them that obey him.” To him I entirely give up myself, to be ruled, and taught, and saved by him; and in him I have a full satisfaction. I will draw near to God for mercy and grace, in a dependence upon him as my righteousness; I will go forth, and go on, in the way of my duty, in a dependence upon him as my strength; I will shortly venture into the invisible, unchangeable world, in a dependence upon him as the “captain of my salvation;” who is able to bring many sons to glory, and as willing as he is able, “Lord, I believe; help thou my unbelief.”
Having thus committed thyself, my soul, to the Lord Jesus, comfort thyself on him. Please thyself with the thoughts of having disposed of thyself so well, and of having lodged the great concern of thy salvation in so good a hand; now “return to thy rest, O my soul,” and be easy. Every good Christian may by faith triumph as the prophet doth, pointing at Christ: “The Lord God will help thee, therefore shall T not be confounded, therefore have I set my face like a flJnt,” in a holy defiance of Satan and all the powers of darkness; “and I know that I shall not be ashamed. He is near that justifieth me, who will contend with meV T^ke the Bible, turn to the viii. of the Romans, and read from verse 31. to the end of the chapter; if ever blessed Paul rode in a triumphant chariot on this side heaven, it was when he wrote these lines, “What shall we then say to these things,” &c. Apply those comforls to thyself, “O my soul, thou hast said of the Lord, he is my Lord; rejoice in him then, and be exceeding glad Thy redeemer is mighty, and he rides upon the heavens for thy help, and in his excellency on the sky — “Do thou then ride upon the high places of the earth, and suck honey out of this rock, and oil out of this flinty rock.” Having made sure of thy interest in Christ, live in a continual dependence upon him; and being satisfied of his love, be satisfied with it; thou hast enough, and needest no more.
3. Here we must be delighting in God, and solacing ourselves in his favour. If we had not Christ to hope in, being guilty and corrupt, we could not have a God to rejoice in; but, having an advocate with the Father, so good a plea as Christ dying, and so good a pleader as Christ interceding, we may not only “come boldly to the throne of grace, but may sit down under the shadow of it with delight, and behold the beauty of the Lord.” That God who is love, and the God of love, here showeth us his “marvellous loving kindness; causeth his goodness to pass before us; proclaims his name gracious and merciful.” Here he gives us his love, and thereby invites us to give him ours. It is a love feast, the love of Christ is here commemorated, the love of God here offered; and The frame of our spirits is disagreeable, and a jar in the harmony, if our hearts be not here going out in love to God, the chief good, and our felicity. They that come hither with holy desires, must refresh themselves here with holy delights. “If we must “rejoice in the Lord always,” much more now; for a feast was made for laughter, and so was this for spiritual joy; if ever “wisdom’s ways be ways of pleasantness,” surely they must be so when we come to “eat of her bread, and to drink of the wine which she hath mingled.”
Put thyself then, my soul, into a pleasant frame, let the joy of thy Lord be thy strength, and let this ordinance “put a new song into thy mouth.” Come and hear the voice of joy and gladness.
Let it be a pleasure to thee to think, “that there is a God, and that he is such a one as he hath revealed himself to be.” The being and attributes of God are a terror to those that are unjustified and unsanctlfied; nothing can be more so; they are willing to believe “there is no God, cr that he is altogether such a one as themselves,” because they heartily wish there were none, or one that they could be at peace with, and yet continue their league with sin: but to those who, through grace, partake of a divine nature themselves, nothing is more agreeable, nothing more acceptable, than the thoughts of God’s nature and infinite perfections. Delight thyself, therefore, in thinking that there is an infinite and eternal Spirit, who is self-existent and self-sufficient, the best of beings, and the first of causes; the highest of powers, and the richest and kindest of friends and benefactors; the fountain of being and fountain of bliss; the “Father of lights, the Father of mercies.” Love to think of him whom thou canst not see, and yet canst not but know; who is not far from thee, and vet between thee and him there is an infinite, awful distance. hot these thoughts be thy nourishment and refreshment.
Let it be a pleasure to thee to think of the obligations thou best under to this God as the Creator. He that is the former of my body, and the Father of my spirit, in whom I live, and move, and have my being, is, upon that account, my rightful owner; my sovereign ruler, whom I am bound to serve. Because he made me, and not I myself; therefore, 1 am not mine own, but his. Please thyself, my soul, with this thought, that thou art not thine own, but his that made thee; nor left to thine own will, but bound up by his; not made for thyself, but designed to be to him for a name and a praise. Noble powers are, then, intended for a noble purpose. Delight thyself in him, as the felicity and end c.f thy being, who is the fountain and cause of it. Were I to choose, I would not be mine own master, mine own carver, mine own centre; no, I would not, it is better as it is. I love to think of the eternal God, as the just director of all my actions, to whom I am accountable, and the wise disposer of all my affairs, to whom I must submit. I love to think of him as my chief good, who, having made me, is alone able to make me happy; and as my highest end, “of whom and through whomj and to whom, are all things.”
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Let it be a pleasure to thee “to think of the covcnao relations wherein this God stands to thee in Jesus Christ.’^ This is especially to be oar delight in this sealing ordiuance; though the sacrament directs us immediately to Christ, yet through him it leads us to the Father. He died,” the just for the unjust, that he might bring us to Gad.” To God tlierefbre we must go as our end and rest, by Christ as our way; to God as a Father, by Christ as Mediator. Come then, my soul, and see with joy and the highest satisfaction, the God that made thee entering into covenant with thee, and engaging to make thee happy. Hear him saying to thee my soul, “I am thy salvation, thy shield,” and not only thy bountiful rewarder, but thine exceeding great reward; I am and will be to thee a God all sufficient; a God, that is enough. “Fear thou not, for I am with thee,” wherever thou art; “be not dismayed, for I am thy God;” whatever thou wantest, whatever thou losest, call me God, even thine own God; when thou art weak, I will strengthen thee, yea, when thou art helpless I will help thee; yea, when thou art ready to sink, “I will uphold thee with the right hand of my righteousness.” The God that cannot lie hath said, and here seals it to thee, “I will never leave thee nor forsake thee.” Let this be to thee, my soul, the voice of joy and gladness, making even broken bones to rejoice. Encourage thyself in the Lord thy God. He is thy shepherd, thou shalt not want any thing that is good for thee. “Thy Maker is thy husband, the Lord of hosts is his name;” and, as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. He shall rest in his love to thee. Rest then in thy love to him, and rejoice in him always. The Lord is thy lawgiver, thy king that will save thee. Swear allegiance to him then with gladness, and loud hosannas; “let Israel rejoice in him that made him, that new made him; let the children of Zion be joyful in their king.” What wouldst thou more? This God is thy God for ever and ever.
Stir up thyself, my soul, to take the comfort which is here offered thee. Let this strengthen the weak hands, let it confirm the feeble knees. K God be indeed the “health of thy countenance and thy God, why art thou cast down, wdiy art thou disquieted?” Die not for thirstwhen there is such a fountain of living waters near thee, but draw water with joy out of these wells of salvation. Shiver not for cold when there is such a reviving, a quickening heat in these promises, but say with pleasure, “Ah, I am a worm, I have seen the fire.” Faint not for hunger, now thou art at a feast of fat things, but be abundantly satisfied with the goodness of God’s house. The God whose ’ wrath and frowns thou hast incurred, here favours thee, and smiles on thee; let this therefore give thee a joy greater than the joy of harvest, and far surpassing what they have that divide the spoil. Though thou canst not reach to holy raptures, yet compose thyself to a holy rest. Delight thyself always in the Lord, especially at this ordinance, and, by thus taking the comfort of what thou hast received, thou qualifiest thyself to receive more; for then iie shall give thee the desire of thy heart. The way to have thine heart’s desire is to make God thy heart’s delight. Triumph in his love, and thine interest in him; his benignity is better than life, let it be to thee sweeter than life itself. “Behold God is my Saviour, God is my salvation; I will trust and not be afraid; for the Lord Jehovah is my strength, and therefore my song; the strength of my heart and my portion for ever.” When you come to the altar of God, call him, “God thy exceeding joy” — “thy God, thy glory.”
4. Here we must be admiring the mysteries and miracles of redeeming love. They that worshipped the beast are said to wander after him, so must they that Worship the Lamb, for he hath done marvellous things. We have reason to say that we were fearfully and wonderfully made; but, without doubt, we vere more fearfully and wonderfully redeemed. We were made with a word, but we were bought with a price: stand still then, and see the salvation of the Lord, see it with admiration. Affect thyself, my soul, with a pleasing wonder, while thou art seeing this great sight. The everlasting gospel is here raagnified and made honourable, let it be so in thine eyes; call it the glorious gospel of the blessed God. Let us take a view of some of the marvellous things which are done in the work of our redemption.
1st, The contrivance of the salvation is uiarvelious — It would have for ever puzzled the wisdom of angels and men, to have found out such a method of salvation as might effectually satisfy God’s justice, and yet secure men’s happiness; save the life of the law-breaker, and yet maintain the honour of the law-maker. This is that mystery which the angels desire to look into, and of which the most piercing eye of those inquisitive spirits, that see by the light of the upper world, will not be able to eternity to discern the bottom. O, the depth of this hidden wisdom!
‘2d, The purpose of God’s love concerning it from eternity are marvellous. — Be astonished, O my soul, at this, that the God who was infinitely happy in the contemplation and enjoyment of himself and his own perfections, should yet entertain thoughts of love towards a remnant of mankind, and towards thee amongst the rest, and design such favours for them, such favours for thee, before the worlds were!” Kow precious should these thoughts be unto us! For, how great is the sum of them!
3d, The choice of the person who should undertake it is marvellous; the Son of his love, that in parting with him for us he might commend his love. — The eternal wisdom, the eternal word, that he might etfectually accomplish this great design, and might not fail nor be discouraged. A person every way fit, both to do the Redeemer’s work, and to wear the Redeemer’s crown. It is spoken of as an admirable invention: “I have found a ransom;” and “I have found David my servant.” On earth there was not his like, nor in heaven either.
4th, The Redeemer’s consent to the undertakino’ is marvellous. — Considering his own dignity and self-sufficiency, our unworthiness and obnoxiousnoss, the difficulty of the service, and the ill -requitals he foresaw from an ungrateful world, we have reason to admire that he should be so free, so forward to it, and should say, “Lo, I come: here am I, send me.” Nevei was there such a miracle of love and pity; verily it passeth knowledge.
5th, The carrying on of his undertaking in his humiliation is marvellous. — His name was wonderful. His appearance in the world, from first to last, was a continued series of wonders; without controversy, great was this mystery of godliness. The bringing of the first begotten into the world, was attended with the adorations of wondering angels. IJis doctrine and miracles, while he was in the world, were admirable; they that heard the one, and saw the other, were beyond measure astonished. But, his going out of the world was the greatest wonder of all; it made the earth to shake, the rocks to rend, and the sun to cover his face. Never was there such a martyr, never such a sacrifice, never such a paradox of love as that was. “God forbid that we should glory save in the cross of Christ, which is so much the wisdom of God, and the power of God.”
6th, The honours of this exalted state are marvellous. — He that was made a little lower than the angels, a worm and no man, is now the Lord of angels. One in our nature is advanced to the highest honours, invested with the highest powers, having an incontestable authority to execute judgment, even for this reason, because he is the son of man; not only though he is so, but because he is so. This is the Lord’s doing, and it is, and should be marvellous in our eyes.
7th, The covenant of grace, made also with us in him, is marvellous. — The terms of the covenant are wonderful, reasonable and easy; the treasures of the covenant are wonderful, rich and valuable. The covenant itself is well ordered in all things, and sure; admirably well, both for the glory of God, and the comfort of all believers. God in it “showeth us his marvellous loving kindness,” and we answer not the design of the discovery, if we do not admire it. Other things, the more they are known the less they are wondered at, but the riches of redeeming love appear more admirable to those that are best acquainted with them.
5. Here we m.ust be caring what we shall render to hira that hath thus loved us. This wondrous love is love to us, and not only gives the greatest encouragements, to us to come to God for mercy and peace, but lays the strongest engagements upon us to walk with God in duty and obedience. We are bound in conscience, bound in honour, and in gratitude, to love him, nnd to live to him who loved us, and died for us. This concern should much affect us and
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He very near our hearts, how we may answer the intentions of this love.
We should be affected with a jealous fear, lest we prove ungrateful, and, like Hezekiah, “render not again, according to the benefit done unto us.” We cannot but know something by sad experience of the treachery and deceitfulness of our own hearts, and how apt they are to start aside like a broken bow; and therefore we have no reason to presume upon our own strength and sufficiency: we are told of many who eat and drink in Christ’s presence and yet are found at last unfaithful to him; and what if I should prove one of those. This thought is not suggested here to amuse any that tremble at God’s word, or to weaken the hands and sadden the hearts of those that are truly willing though very weak; but to awaken those that slumber, and humble those that are wise in their own conceit. Distrust thyself, O my soul, that thou mayest trust in Christ only; fear thine own strength, that thou mayest hope in his. He that hath done these great things for thee, must be applied to and depended on to work those great things in thee, which are required of thee. Go forth, therefore, and go on in his strength. If the same that grants us those favours, give us not wherewithal to make suitable returns for them, we shall perish for ever in our ingratitude.
We should be filled with serious desires to know and do our duty, in return for that great love where with we are loved. The affections of a grateful mind are very proper to be working in us at this ordinance. Doth not even nature teach us to be grateful to our friends and benefactors? Let us be so to Christ then, the best of friends, and kindest of benefactors. Come, my soul, here I see how much I am indebted, and how I owe my life, my joy, and hope, and all to the blessed Jesus; and is it not time to ask with holy David, “What shall I render unto the Lord for all his benefits towards me?” Shall I not take the cup of salvation, as he doth, with this thought. What shall I render? Let David’s answer to that question, which we find in the cxvi. Psalm, be mine.
“I love the Lord.” (verse L) Love is the loadstone of love; even the publicans love those that love them; Lord, thou hast loved me with an everlasting love; from everlasting in the counsels of it, to everlasting in the consequences of it; and shall not my heart with this loving kindness be drawn to thee? Lord I love thee; the world and the flesh shall never have my love more; I have loved them too much, I have loved them too long, the best affections of my soul shall now be consecrated to thee, O God; to thee, O blessed Jesus! “Whom have I in heaven but thee? Lord, thou knowest all things, thou knowest that I love thee.” It is my sorrow and shame, that I am so weak and defective in my love to thee; what a wretched heart have I, that J can think, and speak, and hear, and see so much of thy love to me, and be so little affected with it! So low in my thoughts of thee, so cool in my desires towards thee, so unsteady in my resolutions for thee! Lord pity me. Lord help me, for yet I love thee. I love to love thee. I earnestly desire to love thee better, and long to be where love shall be made perfect.
“I will otter to thee the sacrifice of thanksgiving,” (verse 17.) As love is the heart of praise, so praise is the language of love. What shall 1 render ‘? I must render to all their due; tribute to whom tribute is due; the tribute of praise to God, to whom it is due. We do not accommodate ourselves to this thanksgiving feast, if we do not attend it with hearts enlarged in thanksgiving, this cup ot salvation must be a cup of blessing, in it we must bless God, because in it God blesseth us. Thankful acknowledgments of God’s favours to us are but poor returns for rich receivings, yet they are such as God will accept, if they come from an upright heart: “bless the Lord, therefore, O my soul, and let all that is within me bless his holy name.” Speak well of hiin who hath done well for thee. Thank him lor all his gifts both of nature and grace, especially for Jesus Christ the spring of all. “As long as I live, I will bless the Lord, yea, I will praise my God while I have my beinrr;” for he is the God of my life, and the author of my well-being, and, when I have no life, no being on earth, I hope to have a better life, a better being in a better world, and to be doing this work for ever in a better manner.
“O Lord, truly I am thy servant, I am thy servant,” (verso 16.) I acknowledge myself already bound to be- so.
and farther oblige myself by solemn promise to approve myself so. What shall 1 render? Lord I render myself to thee, my whole self, body and soul, and spirit, not in compliment, bat in truth and sincerity; I own myself thy servant, to obey thy commands, to be at thy disposal, and to be serviceable to thine honour and interest; it will be my credit and ease, my safety and happiness, to be under thy government, make me as one of thy hired servants.
“1 will call upon the name of the Lord,” (verse 18.) This is an immediate answer to that question, — What shall I render? And it is a surprising answer; it is uncommon among men to make petitions for further favours, or returns for former favours; yet such a return as this, the God that delights to hear prayers, will be well pleased with. Is God my Father? I will apply myself to him as a child, and call him, Abba, Father. Have I an advocate with the Father? Then 1 will come boldly to the throne of grace. Are there such exceeding great and precious promises made me, and sealed to me? Then will I never loss the benefit of them for want of putting them in suit. As I will love God the better, so I will love prayer the better as long as l live; and having given myself unto God, I will give my- •^iilf unto prayer, as David did, till I come to the world of ^verlasting praise.
‘’ Return unto thy rest, O my soul,” (verse 7.) The God who hath pleasure in the prosperity of his servants, would have them easy to themselves, and that they can never be, but by reposing in him; this, therefore, we must render. It is work that lias its own wages: honour God by resting in him, please him by being well pleased in him. Having received so much from him, let us own that we have enough in him, and that we can go nowhere but to him with any hopes of satisfaction. Lord whither shall we go 1 He hath the words of eternal life.
“I will walk before the Lord in the land of the living,” (verse 9.) A holy life, though it cannot profit God, yet it glorifieth him; and tl.ercfore it is insisted upon as a necessary return for the favours we have received from God. While I am here in the land of the living, I will walk by faith, havinop mine eyes ever towards the Lord, to see him as he reveals himself, hoping, that shortly in that land, which is truly the land of the living, above, 1 thall walk by sight, having mine eyes ever upon the Lord, to see him as he is. God hath here sealed to be to me a God all sufficient; here therefore I seal to him, according to the tenor of the covenant, that, his grace enabling me, I will “walk before him and be upright.”
“I will pay my vows unto the Lord,” (verse 14, 18.) Those that receive the blessings of the covenant, must be willing, not only to come, but always to abide under the bonds of the covenant. Here we must make vows, and then go away and make them good. More of this in the next chapter.