Directions in What Frame of Spirit We Should Come to, and Attend upon, This Ordinance
To make up the wedding garment, which is proper for this wedding feast, it is requisite, not only that we have an habitual temper of mind agreeable to the gospel, but that we have such an actual disposition of spirit, as is consonant to the nature and intentions of the ordinance. It is an excellent rule in the Scripture directory of religious worship, “Keep thy foot when thou goest to the house of God,” that is, “Keep thy heart with all diligence.” Look well to the motions of thy soul, and observe the steps it takes. When we are to see the goings of our God, our King in the sanctuary, it concerns us to see our own goings: “keep thy foot,” that is, do nothing rashly; but, “when thou goest to eat with a ruler, consider diligently what is before thee.” It was not enough for the priests under the law that they were washed and dressed in their priestly garments when they were first consecrated, but they must be carefully washed and dressed every time they went in to minister, else they went in at their peril. We are spiritual priests to our God, and must do the office of our priesthood with a due decorum, remembering that this is that which the Lord hath said, (God by his grace speak it home to our hearts!) “I will be sanctified in them that come nigh me;” that is, I will be attended as a holy God in a holy manner, “and so before all the people I will be glorified.” We then sanctify God in holy duties, when we sanctify ourselves in our approaches to them; that is, when we separate ourselves from every thing that is common or unclean, “from all filthiness both of flesh and spirit,” and consecrate ourselves to God’s glory as our end, and to his service as our business. If we would have the ordinance sanctified to us, for our comfort and benefit, we must thus sanctify ourselves for it Joshua’s command to the people, when they were to follow the ark of the covenant through
Jordan, should be still sounding in our ears the night before a sacrament: “Sanctify yourselves, for to-morrow the Lord will do wonders among you.” When the God of glory admits such worms, such a generation of vipers as we arc, into covenant and communion with himself; when he gives gifts, such gifts, to the rebellious; when by the power of his grace he sanctihes the sinful, and comforts the sorrowful, and gives such holiness and joy as his life from the dead, — surely then he does wonders among us. That we may see these wonders done, and share in the benefit of them, that we may experience them done in our’souls, ‘* Jordan driven back at the presence of the Lord, at the presence of the God of Jacob,” to open a passage for us into the heavenly Canaan; let us sanctify ourselves and earnestly pray to God to sanctify us.
For our help herein, the following directions perhaps may be of some use: —
1. Let us address ourselves to this service with a fixedness of thought. — There is scarcely any instance of the corruption of nature, and the moral impotence which we are brought under by sin, more complained of by serious Christians than the vanity of the thoughts, and the difficulty of fixing them on that which is good. They are apt to wander after a thousand impertinences, it is no easy matter to gather them in, and keep them employed as they should be; we all find it so by sad experience. “Vain thoughts lodge within us,” and are most a hinderance and disturbance to us when good thoughts are invited into the soul, and should be entertained there. When, therefore, we apply ourselves to a reliiiious service, which will find work for all our thoughts, and which presents objects well worthy of our closest contemplation, we are concerned to take pains with ourselves to get ourselves engaged, and to “bring every thought into obedience to the law of this solemnity.”
This is a time to set aside the thoughts of every thing that is foreign and unseasonable; and all those foolish speculations which use to be the unprofitable amusement of our idle hours, and the sports and pastimes of our carnal minds: away with them all; clear the court of those vagrants, when the doors are to be opened for the King of glory to come in. Are they thoughts that pretend business, aad are as buyers and sellers in the temple 1 Tell them you have other business to mind; bid them depart for this time, and in a more convenient season you will call for them. Do they pretend urgent business, as Nehemiah’s enemies did when they sought to give him a diversion? Give them the repulse that he gave, and like him repeat it as oft as they repeat their solicitations, ‘* I am doing a great work, why should the work cease, while I leave it and come down to you?”’ Do they pretend friendship, and send in the name of thy mother and thy brethren standing without to speak with thee ‘? Yet dismiss them as Christ did, by giving the preference to better friends. Let not thoughts of those we love best, divert us from thinking of Christ, whom we know we must love better.
This is a time to summon the attendance of all the thoughts, and keep them close to the business we are going about. Suffer none to wander, none to trifle; for here is employment, good employment for them all, and all little enough. Though a perfect fixation of thought without any distractions during the solemnity, is what I believe none can attain to in this state of imperfection; yet it is what we should desire and aim at, and come to as near as we can. Let us charge our thoughts not to wander, keep ia watchful eye upon them, and call them back when they begin to rove, keep them in full employment about that which is proper and pertinent, which will prevent the starting aside to that which is otherwise; come, “bind the sacrifice with cords to the horns of the altar,” that it may not be to seek when it should be sacrificed. Be able to say through grace, “O God, my heart is fixed;” though unfixed at other times, yet fixed now. Look up to God for grace to establish the heart and keep it steady: look with sorrow and shame upon its wanderings: shut the door against distractions: watch and pray against the temptation: and when those birds of prey come down upon the sacrifices, do as Abraham did, “drive them away.”. And while you sincerely endeavour to keep your hearts fixed, be not discouraged; the vain thoughts that are disallowed, striven against, and repented of, though they are our hinderance, yet they shall not be our ruin.”
2. Let us address ourselves to this service, with an evenness and calmness of affection, free from the disorders and ruffles of passion. A sedate and quiet spirit, not tossed with the tempests of care and fear, but devolving care on God, and silencing fear with faith; not sinking under the load of temporal burdens, but supporting itself with the hopes of eternal joys; easy itself, because submissive to its God; this is the spirit tit to receive and return divine visits. They were still waters, on the face of which the Spirit moved to produce the world: the Lord was not in the wind, “was not in the earthquake.” The prince of the power of the air raised storms, for “he loves to fish in troubled waters,” but the Prince of Peace still storms, and quiets the winds and waves; for he casts his net into a calm sea: “The waters of Shiloah run softly, and without noise.” And that “river, the streams whereof make glad the city of our God, is none of those, the waters whereof roar and are troubled.”
Let us, therefore, always study to be quiet, and, however we are crossed and disappointed, “let not our hearts be troubled, let them not be cast down and disquieted within us.” Let us not create or aggravate our own vexations, nor be put into a disorder by any thing that occurs; but let the peace of God always rule in our hearts, and then that peace will keep them. They whose natural temper is either fretful or fearful, have the more need to double their guard; and, when any disturbance begins in the soul, should give diligence to suppress the tumult with all speed, lest the Holy Spirit be thereby provoked to withdraw, and then they will have but uncomfortable sacraments.
But especially, let us compose ourselves, when we approach to the table of the Lord. Charge the peace then in the name of the King of kings; command silence whe» you expect to hear the voice of joy and gladness; stop the mouth of clamorous and noisy passions, banish tumultuous thoughts, “suffer not those evil spirits to speak,” but expel them, and let your souls return to God, and repose in him as their rest. Bring not unquiet distempered spirits to % transaction which requires the greatest calmness and serenity possible. Let all intemperate hearts be cooled, and the thoughts of that which hath made an uproar in the soul be banished, and let a strict charge be given to all about you to all within you, “by the roes and the hinds of the field,” those innocent and pleasant creatures, that they stir not up, nor awake your love, nor give any disturbance to your communion with him.
3. Let us address ourselves to it Vvith a holy awe and reverence of the Divine Majesty. We ought to be in the fear of the Lord every day, and all the day long, for he is our strict observer wherever we are, and will be the judge of persons and actions, by whose unerring sentence our eternal state will be decided; but in a special manner he is “greatly to be feared in the assemblies of his saints, and to be had in reverence of all them that are about hmi,” and the nearer we approach to him, the more reverent we should be. Angels that always behold God’s face, see cause to cover their own. Even then, when we are admitted to sit down at God’s table, we must remember that we are worshipping at his footstool, and therefore must lay ourselves very low before him, and “in ,his fear worship towards his holy temple.” Let us not rush into the presence of God in a careless manner, as if he were a man like ourselves, nay, so as we would not approach to a prince or a great man, but observe a decorum, “giving to him the glory due unto his name,” and taking to ourselves the shame due to ours. If he be a master where is his fear? We do not worship God acceptably, if we do not worship him “with reverence and godly fear.”
1st, We must worship him with reverence as a glorious God, a God of infinite perfection and almighty power, who “covers himself with light as with a garment,” and yet, as to us, makes darkness his pavilion. Dare we profane the temples of the Holy Ghost, by outward indecencies of carriage and behaviour, the manifest indications of a vain and regardless mind? Dare we allow of low and common thoughts of that God who is over all, blessed for evermore? See him, my soul, see him by faith upon a throne, high and lifted up; not only upon a throne of grace, which encourages thee to come with boldness, but upon a throne of glory and a throne of government, which obliges thee to Gome with caution. Remember that “God is in heaven, and thou art upon earth; and therefore let thy words be few;” “Be still and know that he is God,” that he is great, and keep thy distance. Let an awful regard to the glories of the eternal God, and the exalted Redeemer, make thee humble and serious, very serious, very humble in thine approach to this ordinance, and keep thee so during the solemnity.
2d, We must also worship him with godly fear, as a holy God, a God whose name is jealous, and who “is a consuming fire.” We have reason to fear before him, for we have offended him, and have made ourselves obnoxious to his wrath and curse; and we are but upon our good behaviour, as probationers for his favour. He is not a God that will be mocked, that will be trifled with; if we think to put a cheat upon him, we shall prove in the end to have put the most dangerous cheat upon our own souls. In this act of religion, therefore, as well as in others, we ‘* must work out our salvation with fear and trembling.”
4. Let us come to this ordinance with a holy jealousy over ourselves, and a humble sense of our own unworthiness. We must sit before the Lord in such a frame as David composed himself into, when he said,” Who am I, O Lord God, and what is my father’s house, that thou hast brought me hitherto V Nothing prepareth the soul more for spiritual comforts than humility.
1st, It may be, we have reason to suspect ourselves lest we come unworthily. Though we must not cherish .such suspicions of our state as will damp our joy in God, and discourage our hope in Christ, and fill us with amazement; nor such as will take off our chariot wheels, and keep us standing when we should be going forward; yet we must maintain such a jealousy over ourselves, as will keep us humble, and take us off from all self-conceit, and self-confidence; such a jealousy of ourselves, as will keep us watchful, and save us from sinking into carnal security. And now is a proper time to think how many there are that eat bread with Christ, and yet lifi; up the heel against him: the hand of him that betrayeth him perhaps is with him upon the table; which should put us upon asking, as the disciples did, just before the first sacrament, “Lord, is it I?” Many that eat and drink in Christ’s presence, will be rejected and disowned by him in the great day. Have I not
poiiic reason to Ibar lest that be my doom at last? To fear, lest a promise being left me of entering into rest, I should seem to come short? To fear, lest, when the King comes to see the guests he find me without a wedding-garment. Be not too confident, O my soul, lest thou deceive thyself: ‘’ Be not high-minded, but fear.”
2d, However it is certain we have reason to abase ourselves; for at the best we are unworthy to come. If we ‘^ are less than the least of God’s mercies,” how much less are we than the greatest, than this, which includes all? We are unworthy of the crumbs that fall from our Master’s table, much more unworthy of the children’s bread, and the dainties that are upon the table. Being invited, we may hope to be welcome; but what is there in us that we should be invited? Men invite their friends and acquaintance to their tables, but we are naturally “strangers and enemies in our mind by wicked works,” and yet are we invited. Men invite such as they think will, with their quality or merit, grace their tables; but we are more likely to be a reproach to Christ’s table, being poor and maimed, halt and blind; and yet are picked up out of the high-ways and the hedges. Men invite such as they are under obli-^ gations to, or have expectations from; but Christ is no way indebted to us, nor can he be benefited by us; our goodness extends not to him, and yet he invites us. We have much more reason than Mephibosheth had, when he was made a constant guest at David’s table, to bow ourselves, and say, “What is thy servant, that thou shouldest look upon such a dead dog as I am?” They who thus humble themselves shall be exalted.
5. Yet let us come to this ordinance with a gracious confidence, as children to a father, to a father’s table; not with any confidence in ourselves, but in Christ only. That slavish fear which represents God as a hard master, rigorous in his demands, and extreme to mark what we do amiss; which straitens our spirits, and subjects us to bondage and torment, must be put off, and striven against; and we must come boldly to the throne of grace, to the table of grace, not as having any thing in ourselves to recoijimend us, but as having a High Priest, who is touched with the feeling of our infirmities. As a presumptuous rudeness, is a provocation to the master of the feast, so a distrustful shyness is displeasing to him; which looks as if we questioned either the sincerity of the invitation, or the sufficiency of the provision.
This is the fault of many good Christians; they come to the sacrament rather like prisoners to the bar, than like friends and children to the table; they come trembling and astonished, and full of confusion. Their apprehensions of the grandeur of the ordinance, and the danger of coming unworthily, run into an extreme, and become a hinderance to the exercise of faith, hope, and love; this extreme we should carefully watch against, because it tends so much to God’s dishonour, our own prejudice, and the discouragement of others. Let us remember we have to do with one who is willing to make the best of sincere desires, and serious endeavours, thouixh in many things we be defective; and who deals Vvith us in tender mercy, and not in strict justice, and who, though he be out of Christ a consuming fire, yet in Christ is a gracious Father; let us, “therefore, draw near with a true hfart, and in full assurance of faith.” It is related of Titus the emperor, that when a poor petitioner presented his address to him with a trembling hand, he was much displeased, and asked him. Dost thou present thy petition to thy prince, as if thou were giving meat to a lion? Chide thyself for these amazing fears: “Why art thou cast down, O my soul, and why art thou disquieted within me?” If the Spirit undertake to work all my works, in me, as the Sun hath undertaken to work all my works for me, both the one and the other shall be done effectually; therefore, “hope thou in God; for I shall yet praise him.”’
0. Let us come to this ordinance with earnest desire towards God, and connnunion with him. It is a feast, a spiritual feast; and we must come to it with an appetite, a spiritual appetite; for the full soul loathes even the honey-comb, and slights the ofier of it; but to the hungry soul, that is sensible of its own needs, every bitter thing is sweet, even the bitterness of repentance, when it is in order to peace and pardon. Our desires towards the world and the flesh must be checked and moderated, and kept under the government of religion and right reason; for we have hcen too lonsf spending our money for that which is not bread, and which is, at the best, unsatisfying; but our desires towards Christ must be quickened and stirring. “As the hart, the hunted hart, panteth after the refreshment of the water brook, so earnestly must our souls pant for the living God.” The invitation is given, and the promise made to them only that hunger and thirst; they are called to come to the waters, to come and drink, and it is promised to them that they shall be filled. It is necessary, therefore, that we work upon our hearts the consideration of those things that are proper to kindle this holy fire, and to blow up its sparks into a flame. We are then best prepared to receive temporal mercies, when we are most indifferent to them, and content, if the will of God be so, to be without them. “Did I desire a son of my Lord V said the good Shunamite. Here the danger is of being too earnest in our desires, as Rachel: “Give me children, or else I die.” But we are then best prepared to receive spiritual mercies, when we are most importunate for them: here the desires cannot be too vehement. In the former case, strong desires evidence the prevalency of sense; but in this they evidence the power of faith, both realizing and valuing the blessings desired. The devout and pious soul “thirsts for God, for the living God, as a thirsty land.” It longs, “yea, even faints for the courts of the Lord,” and tor comnmnion with God in them. It “breaks for the longing it hath unto God’s judgments at all times.” Can our souls witness to such desires as these? O that I might have a more intimate acquaintance with God and Christ, and divine things! O that I might have the tokens of God’s favour, and fuller assurances of his distinguishing love in Jesus Christ! O that my covenant interest in him, and relation to him, might be cleared up to me, and that I might have more of the comfort of it! O that I might partake more of the divine grace; and, by its effectual working on my soul, might be made more conformable to the divine will and likeness; more holy, humble, spiritual, heavenly, and more meet for the inheritance! O that I might have the earnest of the Spirit in my heart, sealing me to the day of redemption!
Thus the desire of our souls must be towards the Lord, and towards the remembrance of his name. In this imperfect state, where we are at home in the body, and absent from the Lord, our love to God acts more in holy desires, than in holy delights. All those who have the Lord for their God, agree to desire nothing more than God, for they know they have enough in him; but yet still they desire more and more of God; for, till they come to heaven, they will never have enough of him. Come then, my soul, why art thou so cold in thy desires towards those things which are designed for thy peculiar satisfaction, distinct from the body 1 Why so eager for the meat that perisheth, and so indifferent to that which endures to everlasting life? Hast thou no dchire to that which is so necessary to thy support, and without which thou art undone? No desire to that which will contribute so much to thy profit, and yield thee inexpressible satisfaction? Provision is made in the Lord’s Supper of bread to strengthen thee, will not the sense of thine own weakness and emptiness make thee hunger after that? Canst thou be indifferent to that which is the staff of thy life? Provision is made of pleasant food, fat things full of marrow, and wines on the lees; art thou not desirous of dainties, such dainties? Was the tree of knowledge such a temptation, because it was “pleasant to the eye, and a tree to be desired to make one wise,” that our first parents would break through the hedge of a divine command, and venture all that was dear to them to come at it? And, shall not the tree of life, which we are not only allowed, but commanded to eat of, and the fruit of which will nourish us to life eternal; shall not that appear more pleasant in our eyes, and more to be desired? God, even thine own God, who hath wherewithal to supply all thy needs, and hath promised to be to thee a God all-sufficient, a God that is enough, — he hath said, “Open thy mouth wide, and I will fill it;” thouj art not straitened in him, be not straitened in thine own desires.
7. Let us come to this ordinance with raised expectations. — The same faith that enlargeth the desire, and draws it out to a holy vehemence, should also elevate the hope, and ripen it to a holy confidence. When we come thirsting to these waters, we need not fear that they will prove like the brooks in summer, which disappoint the weary traveller; for, “when it is hot, they are consumed out of their place.” Such are all the broken cisterns of the creature, they perform not what they promise, or rather what we tooiishly promise to ourselves from them; no, but these are inexhaustible fountains of living waters, in which there is enough for all, though ever so many; enough for each, though ever so needy; enough for me, though most unworthy.
Come, my soul, what dost thou look for at the table of the Lord? The maker of the feast is God himself, who doth nothing little or mean, but is “able to do exceeding abundantly above what we are able to ask or think.” When he gives, he gives like himself, gives like a king, gives like a God, all things richly to enjoy; considering not what becomes such ungrateful wretches as we are, to receive, but what it becomes such a bountiful benefactor as he is, to give A lively faith may expect that which is rich and great, from him that is possessor of heaven and earth, and all the wealth of both; and that which is kind and gracious from him that is the “Father of mercies, and the Go’ of all consolation.” A lively faith may expect all that is urchased by the blood of Christ from a God who is righteous in all his ways, and all that is promised in th new covenant from a God who cannot lie nor deceive.
The provision in this feast is Christ himself, and all his benefits; all we need to save us from being miserable, and all we can desire to make us happy: and glorious things, no doubt, may be expected with him, in whom “it pleased the Father, that all fulness should dwell.” Let our expectations be built upon a right foundation; not any merit of our own, but God’s mercy, and Christ’s mediation: and theii build large, as large as the new covenant in its utmost extent; build high, as high as heaven in all its glory. Come exp:^cting to see that which is most illustrious, and to taste aad receive that which is m.ost precious; come expecting that with which you w ill be abundantly satisfied.
Tho.’uh what is prepared seems to a carnal eye poor and scanty, like the five loaves set before five thousand men; yet, vv ben Onrist hath the breaking of those loaves, they shall aii eat and be filled. In this ordinance the oil is multiplied, the oil of gladness; it is multiplied ui the pouring out, as the widow’s oil. Do as she did, therefore; bring empty vessels, bring not a few, they shall all be filled; the expectations of faith shall all be answered; the oil stays not, while there is an empty vessel waiting to be filled. Give faith and hope their full compass, and thou wilt find, as that widow did, there is enough of this oil, this multiplied oil, this oil from the good olive, to pay thy debt, and enough beside for thee and thine to live upon. As we oft wrong ourselves by expecting too much from the world, which is vanity and vexation; so we often wrong ourselves by expecting too little from God, whose “mercy is upon us, according as we hope in him,” and who, in exerting his power, and conferring his gifts, still saith, “According to your faith be it unto you.” The king of Israel lost his advantage against the Syrians, by “smiting thrice, and then staying, when he shoi;ld have smitten five or six times.” And we do often in like manner prejudice ourselves by the weakness of our laith; we receive little, because we expect little; and are like them among whom ^’Christ could not do many mighty works, because of their unbelief”
8, Let us come to this ordinance with rejoicing and thanksgiving. — These two must go together; for whatever is the matter of our rejoicing, must be the matter of our thanksgiving. Holy joy is the heart of our thankful praise, and thankful praise the language of holy joy; and both these are very seasonable when we are coming to an ordinance, which is instituted both for the honour of the Redeemer, and for the comfort of the redeemed.
Beside the matter of joy and praise with which we are furnished in our attendance on the ordinance, even our approach to it is such an honour, such a favour, asobligeth us to “come before his presence with singing, and even to enter into his gates with thanks;7iving —” With gladness and rejoicing shall the royal bride be brought.” Those that in their preparations for the or.dinance have been “sowing in tears, may not only come again with rejoicing, bringing their sheaves with them,” but (to with rejoiriagto fetch their sheaves, to meet the ark, “lifting up their n« ads with joy, knowing that their rede notion,” and the sealiag of them to the day of redemption draws nigh. Let those that are of a sorrowful spirit hearken to this; cheer up and be comforted: “This day is holy unto the Lord your God, mourn not, nor weep,” “It is the day that the Lord hath made, and we must rejoice and be glad in it;” and the joy of the Lord will be our strength, and oil to our wheels. All things considered, thou hast a great deal more reason than Haman had, “to go in merrily with the king, to the banquet of wine.”
I Two things may justly be matter of our rejoicing and thanksgiving in our approach to this ordinance: —
1st, That God hath put such a price as this in our hands to get wisdom; that such an ordinance as this was instituted for our spiritual nourishment and growth in grace; that it is transmitted down to us, is administered among us, and we are invited to it. This is a token for good, in which we have reason to rejoice, and be very thankful for, that our lot is not cast either among those who are strangers to the gospel, and so have not this ordinance at all, or among those who are enemies to the gospel, and have it wretchedly corrupted, and turned into an idolatrous service; but that Wisdom’s table is spread among us, and her voice heard in our streets, and we are called to her feasts, we have a nail in God’s holy place, a settlement in his house, and stated opportunities of communion with him, — “if the Lord had been pleased to kill us, he would not have shown us such things as these. O what a privilege is it thus to eat and drink in Christ’s presence! to sit down under his shadow at his table, with his friends and favourites! that we, who deserved to have been set with the dogs of his flock, should be set with the children of his family, and eat of the children’s bread! nay, that we should be numbered among his priests, and eat of the dedicate things I “Bless the Lord, O my soul!”
2d, That God hath given us a heart to the price in our hands. We have reason to be thankful that he hath not only invited us to this feast, which is a token of his good will towards us; but that he hath inclined us to accept the invitation, which is the effect of a good work upon, us. Many that are called make light of it, and go their way to their farms and merchandise; and, if we had been left to ourselves, we should have made the same foolish choice,
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and, n the greatness of our folly, should have gone astray, and wandered endlessly. It was free grace that made us willing in the day of power, and graciously compelled us to come in to the gospel feast; it was distinguishing grace that revealed to us babes the things that were hid from the wise and prudent; let that grace have the glory, and let us have the joy of this blessed v.ork.
9. Let us come to this ordinance in charity with all men, and with a sincere affection to all good Christians. It is a love feast, and if we do not come in love we come without the wedding garment, and forfeit the comforts of the feast. This is to be seriously thought of when we bring our gift to the altar, as we hope for acceptance there. When we come to the sacrament, we must bring with us ill-will to none, good will to ail, but especially to them who are of the household of faith.
1st, We must beai ill-will to none; no, not to those that have been most injurious and provoking to us: though they have affronted us ever so much in our honour, wronged us in our interest, and set themselves to vilify us, and do us mischief, yet we must not hate them, nor entertain any malice towards them; we must not be desirous or studious of revenge, to seek their hurt in any respect, but must from our heart forgive them, as we ourselves are, and hope to be forgiven of God. We must see to it, that there be not the least degree of enmity to any person in the world lodged in our breast, but carefully purge out all that old leaven; not only lay aside the thoughts of it for the present, but wholly pluck up, and cast out that root of bitterness, “which bears gall and wormwood.” Pure hands must, in this ordinance, as well as in prayer, be “lifted up without wrath and doubting.” Kow can we expect that God should be reconciled to us, if we bring not with us a disposition to be reconciled to our brethren; for our trespasses against God are unspeakably greater than the worst of our brethren’s trespasses against us. O that each would apply this caution to themselves! You have a neighbour, that, upon some disgust conceived, you cannot find in your hearts to speak to, nor to speak well of; some one that you have entertained a prejudice against, and would -ivillingly do au ill turn to if it lay in your power; some one, of whom it may be you are ready to say, you cannot endure the sight. And dare you retain such a spirit when you come to this ordinance ‘? Can you conceal it from God? Or, do you think you can justify it at his bar, and make it out that you do well to be angry? Let the fear of God’s wrath, and the hope of Christ’s love, reduce you to a better temper; and when you celebrate the memorial of the dying of the Lord Jesus, be sure you remember this, that he is our peace, and that he died to slay all enmities.
2d, We must bear good-will to all, with a particular affection to all good Christians. Christian charity doth not only forbid that which is any way injurious, but it requires that which is kind and friendly.
The desire of our hearts must be towards the welfare of all. If we be indeed solicitous about the salvation of our own souls, we cannot but have a tender concern for the souls of others, and be hearty well wishers to their salvation likewise, “for this is good and acceptable in the sight of God our Saviour, who will have all men to be saved.” True grace hates monopolies. We must thus love those whose Vv’ickedness we are bound to hate; and earnestly desire their happiness, even while we industriously declme their fellowship.
But the “delight of our souls must be in the saints that are on the earth, those excellent ones,” as David was. They are ‘’ precious in God’s sight, and honourable, and they should be so in ours, they have fellowship with the Father, and with his Son Jesus Christ;” and therefore, by a, sincere and affectionate love to them, we also should have fellowship with them. Our hearts will then be comforted, when they are “knit together in love.” This love must not be confmed to those of our own communion, our own way and denomination: then ve love them for our own sakes, because they credit us; not for Christ’s sake, because they honour him: but, since God is no respecter of persons, we must not be such. “In every nation, he that fears God, and vv’orks righteousness, is accepted of him,” and should be so of us. Doubtless, there may be a diversity of appreiiensJons in the less weighty matters of the law, such as the distinction cf meats and dayp, and diversity of practice accordmgly, and yet a sinceniy of miltiial love, according to the law of Christ. Those who think it is not possible, should be content to speak for themselves only, and must believe there are those who have much satisfaction in being able to say, that they love the image of Christ wherever they see it, and highly value a good man, though not in every thing of their mind. He that casteth out devils in Christ’s name must be dear to us, though he follow not us. The differences that are among Christians, though fomented by the malice of Satan, for the ruin of love, are permitted by the wisdom of God for the trial of love, that they which are perfect therein may be made manifest. Herein a Christain commendeth his love, when he loves those who differ from him, and joins in affection to those with whom he cannot concur in opinion: this is thank-worthy. The kingdom of God is not meat and drink; they that have tasted of the bread of life, and the water of life, know it not; hut it is” righteousness, and peace, and joy in the Holy Ghost: he, therefore, that in these things serveth Christ, is acceptable lo God;’* and therefore, though he esteem not our days, though he relishes not our meats, he should be acceptable and dear to us.
Let us then, in our approach to this sacrament, stir up ourselves to holy love, love without dissimulation; let us bear those on our hearts, whom the great Hih Priest of our profession bears on his; and, as we are “taught of God to love one another let us increase therein more and more.” Christ having loved us, is a good reason why we should love him: Christ having loved our brethren also, is a good reason why we should love them. “Behold how good and how pleasant a thing it is for Christians to be kindly affectionated one towards another,” of one heart, and of one soul! there the Lord commands the blessing, and gives earnest of the joys of that world, where love is perfected and reigns eternally.