046. Chapter 41: The Practice of the Lord's Supper Consisting in Preparation, Celebration, an...
------------ CHAPTER FORTY-ONE ------------ The Practice of the Lord’s Supper Consisting in Preparation, Celebration, and Reflection
Everything that is of the greatest benefit to a child of God is most severely attacked by the devil and his cohorts; this is also true of the Lord’s Supper. A heavy cloud of numerous heresies has ascended from the abyss of hell to obscure the essential nature of this sacrament -- a cloud which we have driven away in the previous chapter by means of the light of the truth. When the devil can no longer obscure the truth, he then endeavors either to prevent or corrupt the exercise concerning this truth. He does this by bringing all manner of riffraff into the church and leading them to the holy table, knowing that this will seriously impede the blessing (Jeremiah 5:25-26). He also does this by most vehemently assaulting believers during the time of preparation, thereby causing them to fall into sin and subsequently into unbelief -- and by diverting them so that they will neglect to spend time and to be engaged in that to which this time of preparation obligates them. Each believer must therefore be especially on guard during this season and strive to use this sacrament to his benefit. To this end it is needful that there be a good preparation for, celebration of, and reflection upon, the Lord’s Supper.
Preparation for the Lord’s Supper The Need for Preparation
It is of utmost necessity that he who desires to partake of the Lord’s Supper should prepare himself to that end, for:
First, believers still carry within them the old Adam as well as an inclination to world conformity. So often they gravitate again toward the earth, as the weights in a clock, and therefore they find themselves unfit when something of a special nature needs to be performed. Consequently, especially at such occasions, believers need to encourage, stir up, and spiritually arouse themselves in order to perform spiritual duties in a spiritual fashion.
Secondly, everyone will be carefully examined at the table as to whether he wears a wedding garment; that is, whether he appears there with the proper frame of heart. “And when the king came in to see the guests, he saw there a man which had not on a wedding garment: and he saith unto him, Friend, how camest thou in hither not having a wedding garment?” (Matthew 22:11-12). It is therefore needful to put on the wedding garment prior to this event in order to be a desirable guest.
Thirdly, it is furthermore a duty of an extraordinary nature. One approaches unto God in an extraordinary manner, that is, in a very intimate manner. One comes to the table as a partaker of the covenant in the presence of other partakers of the covenant, sits at the Lord’s table in the light of His countenance, and partakes of the signs and seals of the crucified body and shed blood of the Lord Jesus. And since it is the Lord’s will that He be sanctified in those who approach unto Him, it is needful to consider the following: “Wherewith shall I come before the Lord, and bow myself before the high God?” (Micah 6:6). One must therefore prepare himself in an extraordinary manner for this extraordinary duty.
Fourthly, it is also God’s command that he who approaches unto God in an extraordinary manner should also prepare himself to that end. When the Lord was about to descend to the people upon Mount Sinai, the Lord gave command to Moses, saying, “Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes, and be ready against the third day” (Exodus 19:10-11). When Israel was about to cross the Jordan dry-shod by a divine miracle, it was commanded, “Sanctify yourselves: for tomorrow the Lord will do wonders among you” (Joshua 3:5). When Moses approached the burning bush -- a symbol of God’s extraordinary presence -- he heard the voice, “Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground” (Exodus 3:5). When Samuel invited Jesse and the elders to the sacrifice, he said, “Sanctify yourselves, and come with me to the sacrifice” (1 Samuel 16:5). Whenever the priests would approach unto the altar, they first had to wash themselves. Therefore, we also, when about to approach to the holy table, must first prepare ourselves.
Fifthly, it will generally be experienced that a blessing is received after having prepared one’s self. I repeat, generally, for it does occasionally occur that a godly person who neglects preparation until the last moment and ultimately cannot bring himself to be properly engaged therein, in a short time can consciously sink away so deeply in his abominableness, insignificance, and sinfulness; receive the Lord Jesus in such a lively frame, acknowledging free grace; and with such sincerity arise from his sinful state, that he partakes in faith and does receive many conscious encouragements, so that in amazement he exclaims, “Have I also here looked after Him that seeth me?” (Genesis 16:13). On the contrary, it can also happen that a believer who has made much work of preparation, both during the time of preparation and in partaking, remains in the dark, is troubled, and is weak in faith. And even if he received light during the time of preparation, it can happen at the table that a sudden darkness and deadness come upon him, so that he who was encouraged while coming to the table, returns with sorrow to his seat. However, even though this does happen, preparation ought not to be neglected, for it is his duty. One must enter in God’s way, and God generally bestows a blessing upon serious preparation, be it that which one had in view or that which is most beneficial for him at that time. To such a person the promise will be fulfilled, “And ye shall seek Me, and find Me, when ye shall search for Me with all your heart” (Jeremiah 29:13). The soul will then not accuse itself of slothfulness, but will find peace in her sincere endeavors. From this, one can perceive the necessity of preparation.
Even though we may perceive the necessity of preparation, we nevertheless allow ourself to be readily hindered and to be kept from it.
(1) This may be done by way of postponement, saying, “Yes, I must, I am willing, and I shall engage myself in preparation; however, I will do it then, at such and such a time when this matter has transpired and after that task has been finished. I am not fit at this moment.” Often, the then does not materialize. Meanwhile, the time which we thought would be available slips away, and before having prepared ourselves, we are overtaken by the event itself. One then finds himself unfit to use the remaining time properly, and will have to attend in such an unprepared fashion.
(2) The devil is active in a most subtle manner by providing us with so many activities that it appears we have no time for preparation, or by stirring up our lusts and causing us to fall into sin, so that we are tossed to and fro as chaff in the wind. He thus attempts to captivate the heart, allowing it no quietude to formulate thoughts with composure.
(3) Sometimes one will be in doubt as to whether he ought to attend. One obstacle or the other is in the way, causing him to say, “I am so in the dark, so unbelieving, and so confused. Would it be better if I would not attend this time?” By thus being caught in the middle, whether to partake or not to partake -- as if this were his own decision -- time passes by and the desire fails. If, however, he determines, “I must go and I shall go,” he will be all the more motivated to be engaged in preparation.
(4) Having now begun with preparation, this work appears to be of a very difficult nature, and he perceives himself entirely unfit to perform such difficult work: “It is too difficult and impossible for me to make such an effort, to engage in such close self-examination, mourn over sin, pray and weep, and observe a day of fasting.” He thus refrains from doing so, or it is postponed from day to day. Or he will, with much hesitation, begin with that which he ought to undertake in an evangelical manner, that is, by quietly waiting upon the Spirit and quietly giving heed to His motions as much as he is able. For here it is true that it is not by might, nor by power, but it must take place by the Spirit.
(5) It can also be that upon engaging in preparation, one experiences himself to be more unfit than he expected to be -- yes, becoming more unspiritual, confused, and in more darkness than was the case previously. A lively frame yields to a dead frame, and a believing to an unbelieving frame, relative to the truth as well as one’s spiritual state. This would cause a person to be discouraged and inclined to desist from this work. One must note such a frame, however, as an indication that God will deal with you in a special manner, and is desirous to give you much grace. Therefore do not walk away from this task nor refrain from it. Rather, take courage and wait upon the Lord; He will strengthen thine heart. As we proceed to consider the work of preparation, three matters are to be practiced: 1) a stimulating of desire; 2) an examination of self; and 3) spiritual adornment. The First Aspect of Preparation: A Stimulating of Desire
One must first of all endeavor to stir up a strong desire to be among God’s people, to appear before the Lord with the multitude that keeps holyday, to see the good of His chosen, to rejoice in the gladness of His people, and to glory with His inheritance. How David longed for this! “One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in His temple” (Psalms 27:4); “My soul thirsteth for God, for the living God: when shall I come and appear before God?” (Psalms 42:4). How sorrowful he was when he was deprived of this! “When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday” (Psalms 42:4); “Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar!” (Psalms 120:5). How he rejoiced when he was permitted to be among God’s people in the temple! “I was glad when they said unto me, Let us go into the house of the Lord. Our feet shall stand within thy gates, O Jerusalem” (Psalms 122:1-2).
Therefore, may your desires be also thus stimulated. Permit me to arouse a desire within you and to stir you up. The meeting place where the Lord’s Supper is administered is at that moment none other than a portal of heaven -- with Jacob one may say of it, “Surely the Lord is in this place ... how dreadful is this place! this is none other but the house of God, and this is the gate of heaven” (Genesis 28:16-17). Heaven opens itself in such a place, and the rays of divine glory and grace descend to that place, filling it with the very presence of God. The Father comes to His people with His favor and reveals Himself in a familiar manner to His favorites, addressing them as Ammi, ruhamah! that is, My people, and object of My mercy! I have loved thee with an everlasting love and therefore I have drawn thee with loving kindness. I have come here to meet you in order to make known to you, and to cause you to feel, my delight and my love. The Lord Jesus, the Bridegroom, comes in His love to them to have this supper with them and to cause them to enjoy it together with Him. With love and delight He views them as they surround Him. It is there that the Holy Spirit is active, filling the soul with light, grace, and comforts. There multitudes of angels are present who delight themselves in God’s gracious coming to His people. They observe everyone’s behavior and investigate as much as possible what the spiritual motions of each person are. Here they observe one who faints for desire; there is one overwhelmed with love; there one who swoons due to the absence of Jesus; there a soul is bowed down in sorrow. There is one in whose eyes can be seen a fearful anxiety due to the heart being so oppressed and so hard that not one sigh to heaven can come forth; there quiet tears trickle down the cheek since the Comforter who should comfort the soul is so far from him. Yonder is one who is strong in the faith and stands firm upon the truths and promises of God as standing upon a rock.
Here is one who follows hard after the Lord, and there is one who is leaning upon her Beloved; there is one who is burdened with sin and who, with this heavy burden, comes to Jesus to be delivered. There comes an infant in grace in all simplicity, and here there are some who receive rivers of grace and comfort, so that they are filled to overflowing. All this longing, yearning, sighing, weeping, and goings forth of love are directed toward Jesus and end in God. Here all that is perceived and experienced in the soul converges in one focal point. All this the angels view with wondrous delight and they glorify God for His grace and goodness toward the children of men. Here is the household of God, and here spiritual friends are gathered together for a moment in order to delight themselves in the presence of their heavenly Father and in Jesus, their beloved Bridegroom. Whose heart, upon observing these manifestations, would not be stirred also to go there, to be part of this gathering, and also to delight oneself in the Lord? Even a barren soul will say, “There I wish to go, for it could be that I may receive a blessing there.”
Secondly, consider this gathering as being led into the inner chambers (Song of Solomon 1:4) and into the king’s palace (Psalms 45:15), where many wonders are unveiled to the godly which eye has not seen and ear has not heard, which has never entered into the heart of man, and which God has prepared for them that love Him. Oh, what glorious matters the Lord shows them there, and what sweetness He causes them to taste there! There He grants His children a profound insight into the eternal, sovereign pleasure of eternal election: He has known and loved them from eternity and has ordained them to be the recipients of a salvation which passes all understanding. There He reveals to them the covenant of redemption, the Counsel of Peace between Jehovah and the Man whose name is the Branch, together with all the conditions and promises of this covenant, the voluntary surrender of the Son to be a Surety for those elect, and the manner in which this covenant is their certainty and salvation. There He reveals to them His unfathomable wisdom in the way by which He leads them to salvation by first concluding them under sin and permitting them to come into a state in which they completely miss and are estranged from God, from which He afterwards, demonstrating His wondrous mercy, delivers them again. There He reveals to them the work of redemption; there they behold Jesus coming in the flesh, and they follow Him from the manger to the cross -- in His preaching, His acts of benevolence, and His suffering and death. Not only do they reflect upon this as a truth, but they do so in a lively, intimate manner, considering the very essence of the matters themselves and all the perfections of God which are revealed in them. They focus on every one of them and are in amazement about every one of them. The Lord reveals to them the wondrous ways in which He has drawn them and led them hitherto. There He reveals something to them of future glory, which at times brings them into ecstasy. There He assures them of, and seals to them, His eternal love and the certainty of their state, letting them depart with a loving kiss of His mouth.
Thirdly, consider for a moment the sweet and friendly invitation of the Lord Jesus Himself. He has no need of you; He could have passed you by and have invited others. However, He now says to you, “Come, for all things are ready!” This invitation He accompanies with so many sweet motives -- yes, in His Name He beseeches you that you would come to Him. Furthermore, He Himself stands at the door and knocks, waiting for you to open to Him in order that He may sup with you and you with Him (Revelation 3:20). The bride acknowledged this by saying, “I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to Me, My sister, My love, My dove, My undefiled: for My head is filled with dew, and My locks with the drops of the night” (Song of Solomon 5:2). Since He calls and invites you in such a friendly manner to have fellowship with Him, would you then yet walk away or remain standing? No, but allow your heart to be set aflame with love for such a gathering, and let your soul, so to speak, fly there with wings.
Fourthly, at the Lord’s Supper a public confession of the Lord Jesus is made. It is then that the celebrating church professes publicly before the entire world, and proclaims that Jesus Christ is the only and sufficient Savior, their Head, and their Lord. She commemorates His suffering and death as the only atoning sacrifice, and she declares the death of the Lord to be the only foundation for peace, comfort, and life. It is God’s way to convert men by confessing the Lord Jesus and to thus gather His Church. It is the honor which the Father has awarded the Lord Jesus upon His suffering. A true believer has love for the Lord Jesus, and wherever there is true love, the believer has a desire to say of his Beloved, “This is my Beloved, and this is my Friend” (Song of Solomon 5:16). The Lord Jesus takes careful notice of those who are not ashamed of Him and whose delight it is, together with the church, to confess Him and to live to His honor and glory. He promises that He in turn will confess them before His Father, before the angels, and before the entire world. Since, therefore, the partaking of the Lord’s Supper is a public confession of the Lord Jesus, who would then not be stirred up to be among that people who profess and exclaim that Jesus is King? It is a confession that one would not neglect to make in time of persecution, even if he would have to die for it.
Fifthly, one exercises communion with Christ in the Lord’s Supper. Is not that the focus of all your desires, and the essence of your spiritual life? Is not your soul troubled in the absence of such communion? It is there that the Lord Jesus assures believers of being a partaker of Him as well as of His love toward them. It is there that the Holy Spirit generally works in a more perceptible manner. On the one hand, He reveals the promises to them and the marks of those who are heirs thereof, and on the other hand He reveals to them the graces which are to be found in them. Thus, on the basis of God’s Word, He causes them to come to the following conclusion: The Lord promises these specific matters to those who are in such a condition; however, in the presence of God, I perceive such spiritual frames to be within me and therefore these specific promises are for me -- and since the Lord is true, He will also fulfil them for me. Furthermore, believers consider the signs of the Lord’s Supper as a seal and pledge by which they are assured that they truly belong to Christ and that Christ is also their portion. At such a moment the Holy Spirit works immediately and witnesses with their spirit that they are the children of God, impressing the Word, the seal, and their conclusion so powerfully upon their heart, that they know that the Lord Jesus loves them. This in turn causes their love to be revived toward Him and they thus exercise intimate fellowship with Christ. “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” (1 Corinthians 10:16). How all this ought to stir up the believer to partake joyfully of the Lord’s Supper!
Sixthly, not only is there a sealing communion with Christ in the Lord’s Supper, but there are also times when one may enjoy extraordinary graces which engender ecstasy. A person may at times, with the disciples, be brought to the holy mountain and see Christ in His glory. Occasionally, the believer is there led into the banqueting house, and Christ spreads His love over him as a banner. He and the Father come and make their abode with him. He causes him at times to dip joyfully into the fountain of salvation, and such corn and wine causes even the lips of the young men and the young daughters to speak. He kisses them with the kisses of His mouth and satisfies them there with the goodness of His house, even of His holy temple. He causes them to sing praises with joyful lips. Therefore, “let him that is athirst come. And whosoever will, let him take the water of life freely” (Revelation 22:17).
Seventhly, consider furthermore the blessed company which gathers there, for there God’s children are gathered together before the countenance of their heavenly Father and their beloved Jesus in order to find mutual delight. There they express their love to each other; there they fully separate themselves from the world and despise its love since they find satisfaction in their mutual love for each other. There they express their love, not only for those with whom they are acquainted, but also toward all believers with whom they are not acquainted. They not only unite themselves with all the godly who are present, but also with the angels and with the souls of just men made perfect. “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant, and to the blood of sprinkling” (Hebrews 12:22-24). Even if the world, as their enemy, hates, despises, persecutes, and oppresses them, there is yet no reason for concern; they can readily miss its love, for they have better company and they refresh themselves in a sweet manner in the exercise of mutual love. They confess this unity in the Lord’s Supper by eating of the same bread and by drinking of the same cup. “For we being many are one bread, and one body: for we are all partakers of that one bread” (1 Corinthians 10:17). Thus, God’s children may here enjoy a prenuptial celebration.
Eighthly, one furthermore gains strength from the Lord’s Supper in sanctification, the mortification of sin, and the living of a life that is pleasing unto the Lord -- for the food and drink of this meal yield strength and refreshment. Here faith is strengthened; love is stirred up and becomes more steadfast; and here is union with Jesus, the very life of the soul, and a willing commitment to serve the Lord. The Lord’s Supper obligates one to a childlike obedience and here one becomes enamored with continual fellowship with God -- fellowship impeded by sin, but enlivened by the exercise of godliness. Therefore the soul quietly begins to shine as Moses’ countenance did. She is as the bride of Christ, receiving the eyes of a dove to keep her Beloved continually in view and to look away from all that is desirable. It is her desire to please her Beloved, and she therefore yields to His will.
If there be then a stirring within, a believer -- however sluggish he may be and however many difficulties and objections he may be accustomed to bring forth -- ought to be moved to go with longing to the Lord’s Supper and to say with Moses, “I will now turn aside, and see this great sight” (Exodus 3:3). The Second Aspect of Preparation: An Examination of Self The second requisite for preparation is self-examination, that is, the determination as to whether one is permitted and able to come to the table in order to eat and drink spiritually. To that end we shall consider 1) that selfexamination is necessary; 2) that the unconverted are not permitted to come to the table; 3) that the converted may not stay away from the table; and 4) the manner in which weak believers must encourage themselves.
Self-examination prior to attending the Lord’s Supper is a very necessary work, for it is, first of all, an express command. “But let a man examine himself, and so let him eat of that bread, and drink of that cup” (1 Corinthians 11:28).
Secondly, this supper is not intended for everyone; a stranger, an uncircumcised person, and one who was unclean were not permitted to eat the Passover (Exodus 12:1-51). “But unto the wicked God saith, What hast thou to do to declare My statutes, or that thou shouldest take My covenant in thy mouth?” (Psalms 50:16). Christ invites friends (Song of Solomon 5:1), and those who hunger and thirst (Isaiah 55:1).
Thirdly, it is a dreadful sin to eat and drink unworthily. “Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord” (1 Corinthians 11:29). A dreadful judgment hangs over the head of such persons. “For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body” (1 Corinthians 11:29).
Fourthly, many have a wrong perception of themselves; they measure themselves by themselves. They deem themselves to be fit, for they have no disagreement with their neighbor, are baptized, diligently go to hear God’s Word, live in such a manner that no one can say anything about them, and believe that Christ is the Savior -- one must thus not doubt that he will also be saved and that Christ is also his Savior. Therefore all is truly well -- Christ invites and commands us, and I then wish to be obedient to the Lord in this respect. Others add to this the fact that, prior to that time, they refrain from indulging in their bosom sins, read pious books, and pray more frequently. One thus puts himself into a pious mold and peacefully attends, eating and drinking judgment to himself.
Fifthly, many are not capable of examining themselves. They are not familiar with the marks which all must have who will attend the Lord’s Supper; they are not acquainted with themselves, nor do they know that a person must examine himself. They thus attend without self-examination and bring God’s wrath upon them.
Sixthly, many do not want to examine themselves, for they know that it would not turn out well. They would then become anxious and doubt their salvation. They perhaps would not dare to go to the Lord’s Supper -- but what would people then say of them? Therefore they keep the lid on the pot and peacefully live on in their sins, aggravating all this by eating and drinking unworthily. Is it therefore not very necessary that everyone perceive what his condition is?
Seventhly, if you engage yourself in the duty of self-examination, using God’s Word as a touchstone, an earnestness and concern will begin to manifest themselves. If you perceive yourself to be unconverted, or if you doubt your conversion, you will begin to seek, pray, weep, and flee unto Jesus. If you may perceive true grace within yourself, this will engender joy and liberty to partake by faith. It is therefore evident from all this how necessary and beneficial it is to examine oneself. An unconverted person may not attend. A stranger, one who was uncircumcised, or an unclean person, was not permitted to eat the Passover; likewise they may also not eat the bread and drink this cup. For the unconverted there is not a single promise, and thus there is also no sealing function. The unconverted are dead in sins and trespasses; however, dead persons cannot eat; faith is the mouth and the hand of the soul. The unconverted have no faith and thus they cannot eat of that bread which has been prepared for believers only. If they nevertheless do so, they must know that they make a mockery of Christ, make themselves guilty of the body and blood of Christ. With the Jews, they, so to speak, crucify Him anew.
Question: Who are the unconverted?
Answer (1) They are ignorant persons who do not even have an intellectual knowledge of Christ’s person, natures, suretyship, humiliation, and exaltation, nor of the necessity of the atonement and the efficacy of Christ’s death. They are those who as yet have no knowledge of the essence of faith, regeneration, spiritual life, God’s righteousness, and the sinner’s state of condemnation; they neither understand the essence of the Lord’s Supper, know not how to unite the sign with the matter signified, nor understand its sealing function.
(2) They are not humbled by their sins and can live peacefully without seeking for reconciliation in Christ. They neither long for a conscious knowledge that their sins are forgiven, nor do they long for comfort, the assurance of salvation, sanctification, and a life in the presence of God. They live carelessly and peacefully without being partakers of these matters.
(3) They have no exercise of faith, nor are they engaged in choosing Christ to be their Surety, in longing for Him, yearning for Him, fleeing to Him with prayers and supplications, receiving Him unto justification and sanctification, surrendering to Him, making Him the heart’s desire, and living in union with Him.
(4) Their life is entirely in this world. They desire, long for, seek, concern themselves with, love, delight in, and are anxious about earthly things only; that is, the lust of the eyes, the lust of the flesh, and the pride of life. This can be true whether one lives a civil life in an external sense and is religious, or one, either openly or secretly, indulges in blatant sin.
They who are thus, are unconverted; they must realize this. Such we warn most earnestly that they ought not to be emboldened to come to the holy table, and we declare to them that they are neither partakers of Christ nor of His benefits. The Lord’s Supper is not for them, and if they nevertheless attend, we pronounce the wrath of God upon them.
Converted persons (if they are healthy and have the opportunity to partake) may not refrain from partaking, for it 1) is contrary to the friendly invitation of Christ; 2) is detrimental to their own comfort; 3) impedes their growth; 4) contradicts their confession of Christ; and 5) is detrimental to the communion of saints, running counter to all the good things which we have enumerated above. When believers make themselves unworthy of the Lord’s Supper by giving offense, living in strife and hatred, or cleaving to a given sin to such an extent that prior to the event they do not wish to make a full resolution to part therewith, they sin in a double measure and ought to humble themselves deeply before the Lord. Let such remain in the sanctuary during the administration of the Lord’s Supper, stand afar off, and observe the partaking of the Lord’s Supper by believers. Let them thus mourn by themselves and think, “I may not be among them.”
Question: What must a person do who, in examining himself, can neither arrive at the knowledge of his state nor conclude whether he is converted? Certainly, such a person may refrain from partaking, may he not?
Answer: One ought never to consider it a privilege if he does not partake; rather, it must cause great sorrow if he is not permitted to come forward, and must refrain from partaking. It is entirely wrong to seek for reasons to refrain from partaking, and thus to pacify the conscience. It is not a requisite for partaking that a person have a complete, steadfast, and active assurance which renders him free from concern as to whether he is in the state of grace -- an assurance by which he reflexively appropriates grace. Rather, it is sufficient for one to be assured of the extrinsic acts of faith and repentance, even if one dare not draw the conclusion: I believe and am converted.
(1) A true believer will perceive within himself that with all his heart -- albeit the one time more perceptibly than at other times -- he yearns for the Lord Jesus in order to be justified by His blood, to be clothed with His holiness as merited by His fulfillment of the law, and to be renewed and sanctified by His Spirit. He will perceive that he yearns for, longs for, cries after, flees to, waits upon, and surrenders himself to Him. He wrestles against unbelief in order that he may bring Jesus into his heart, and to be assured that he believes in Him and is a partaker of Him and His benefits.
(2) He will perceive that he cannot be satisfied with believing that he has received grace. He desires with all his heart the possession, the enjoyment, and the relish of the benefits of the covenant. He will perceive that he is enamored with being truly united to God, with a life in which there is an impression of the Lord’s presence, with peace of conscience, and with the love and fear of the Lord. When he misses this, he is troubled, and if he has lost this, he cannot rest until he receives it by renewal; for this is his life, delight, and felicity.
(3) He will perceive within himself a hatred and distaste for sin, a grief when he sins, a repeated rising again and a fleeing to the blood of Jesus unto reconciliation, and a delight and love to live a life which is pleasing to the Lord. He perceives within himself a warfare between the flesh and the spirit. The lusts of the world continually draw him to the world and away from God, whereas the spirit -- that which has been regenerated, his spiritual life within him -- continually draws him away from sin unto God. He also perceives, to his grief, that the flesh at times has the upper hand in this battle, whereas at other times, to his joy, the spirit prevails.
If someone perceives that these frames and exercises are truly to be found within him, he will be able to come to the table, even if he lacks clear assurance. Many believers lack this assurance either due to ignorance of the Word, weakness of their historical faith, fear of deceiving themselves, or they may see so much sin coexisting with grace. Such may not refrain from partaking, but rather are obligated to come forward with the multitude which keeps holyday, so that by using the signs, the promises -- which are made to such as have just been mentioned -- may be sealed to them. The Third Aspect of Preparation: Spiritual Adornment The third requisite for preparation is spiritual adornment. When someone is to attend a wedding, he adorns himself with the very best that he has. A bride will adorn herself in a most excellent manner so that she may be desirable to her husband and honor him. Much more must a believer do this in order that the King may delight in his beauty. The guest who also sat down, but was without a wedding garment, was soon identified and cast out (Matthew 22:12-13). This is meant as a warning, but also as an exhortation to put on a wedding garment. This spiritual adornment consists, first of all, in an enlivening of historical faith by a quiet meditation and reflection upon the entire work of redemption, together with approval of and joy over the goodness, wisdom, righteousness, power, and truth of God which manifest themselves in the work of redemption.
(1) In your thoughts ascend to the fountain of all this: eternal election. Consider that from eternity it has been God’s good pleasure to reveal His righteousness and mercy, in order to give reason for adoration, joy, thanksgiving, the magnification of God, and thus for felicity. Consider that He has furthermore determined that to that end some angels and human beings be punished for their sins, and has ordained others, due only to His grace and sovereign good pleasure, to be the recipients of eternal blessedness.
(2) From there proceed to a reflection upon the covenant of redemption, or the Counsel of Peace: The Son would be Surety for the elect who due to their own wantonness would fall away from God and subject themselves to a temporal and eternal curse. Consider how it was determined that He would assume the human nature in unity of His person, and as Surety would take upon Himself their sins as His own, satisfying the justice of God by His suffering and death, accomplishing everything which was needful to bring them to felicity.
(3) Then descend to the creation of man and to the breaking of the covenant of works. From there, proceed to the promises of the Mediator, to all the shadows and sacrifices by which God’s people were taught how the promised Savior would deliver and save them, taking note how believers yearned for the fulfillment of the promise.
(4) Furthermore, consider that the promised Messiah came into the world after approximately four thousand years, assuming the human nature from the Virgin Mary in unity of person, and thus entered into a state in which He could execute His Suretyship. Consider how the Lord Jesus, from His birth, has taken upon Himself with such willingness and love the curse which was upon the elect, and therefore immediately had everything against Him. He was born in poverty, and as an outcast was laid in a manger in the rear of a stable. He had to flee from the persecution of Herod, and in the sweat of His brow He ate His bread. Upon the initiation of His public ministry, He was first violently assaulted by the devil in the wilderness. He traversed the entire country, preaching with great power to bring men to repentance and salvation. Moved by deep compassion He healed those who had various sorts of misery; He healed the blind, deaf, dumb, and lame; He cast out devils and resurrected the dead, to the comfort of those that mourned. However, He also immediately experienced the wrath and slander of the Pharisees and scribes who endeavored to make Him despised, and subsequently conspired to put Him to death.
(5) Having finished His course, the wrath of God was poured out upon Him in such measure -- due to the sins of the elect which He had taken upon Himself -- that He became sorrowful, even unto death. He prayed with strong crying and tears, and the bloody sweat dripped from His countenance to the earth; He indeed went to His disciples, but none supported Him. He was betrayed by His own disciple, Judas, captured by His enemies, dragged away cruelly as a murderer, placed before the ecclesiastical council, falsely accused, and condemned to death as a blasphemer. Furthermore, He was mocked, spat in the face, beaten with fists, delivered to the Gentile judge, Pilate, brought to Herod, and led along the streets in a robe of mockery. His crucifixion was demanded by the people (having been stirred up by the chief priests). He was crowned with a crown of thorns as an act of mockery, and beaten over the head with sticks. He was condemned to death, led from Jerusalem to Golgotha while bearing the cross, nailed to the cross -- the nails being driven into the wood through His hands and feet -- and was raised up along with the cross, thus being suspended between heaven and earth. There hung this beloved Jesus -- covered with blood from head to toe, experiencing the most excruciating pain, and enduring the greatest shame imaginable. He furthermore had to see the joy of His enemies, the shaking of their heads, and the pointing of their fingers, as well as hear all sorts of biting words of slander. God withdrew all light and the manifestation of His favor from Him, and filled Him instead with His anger and wrath. He cried out in the anguish of His spirit, “My God! My God! why hast Thou forsaken Me?” He suffered from a painful thirst; in response to which vinegar mixed with gall was given Him as a drink. The sun was darkened so that an oppressive darkness troubled Him even more, and last of all He gave up the ghost. All this was comprehended in being Surety for a sinner; and, true believers who read or hear this, it was in this manner that He paid the ransom for you.
(6) He was buried and on the third day rose again from the dead. After forty days He ascended into heaven, and received the very greatest honor and glory at the right hand of the Father -- and will return as Judge upon the clouds to judge the children of men. The quiet and thoughtful contemplation of all this is one’s duty around the time of the Lord’s Supper, for by this, one remembers Him and shows forth His death. The contemplation of this will engender a clearer impression of God’s righteousness, the necessity of satisfaction, the love of Christ, the severity of His suffering, and the resultant efficacy of the atonement.
Proceed from this point to the contemplation of the way by which God brings the elect into fellowship with the Savior. God causes the gospel to be preached at various places in the world, sends forth ministers to proclaim it, and calls His own by His Word -- not only externally, as He does with many, but also internally. He illuminates them, convicts them, gives them a desire after the Lord Jesus, draws them to Him, and gives them faith whereby they receive Christ and entrust themselves to Him for justification, sanctification, and salvation. God thus regenerates them, makes them new creatures, leads each of them according to His counsel, and at last takes them into the glory merited by Christ. Simultaneously, meditate upon those ways by which the Lord has brought you hitherto -- at each point you will thus observe wondrous things. You will be strengthened in the truth, joyfully approve of this, quietly be led into the truth, and thus be guided to glory by His counsel.
Secondly, spiritual adornment consists in the endeavor to come into a spiritual frame whereby one can be an object of free grace. This transpires when you observe yourself in reference to your insignificance and sinfulness in order to be humbled thereby. Those who are in such a condition are suitable objects of grace. “... for God ... giveth grace to the humble” (1 Peter 5:5); “I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15); “... I am not come to call the righteous, but sinners to repentance” (Matthew 9:13). Therefore, think as follows: “What am I, poor worm, that the Lord should remember me! I am a man whose origin is in the dust, who dwells in a vessel of clay, carrying about in my flesh the worms of corruption, and am but a dry root and nothing at all. Will such a one enter into covenant with God, be a child of the Lord of lords, and hereafter have communion and fellowship with this glorious and all-sufficient God? Furthermore, I am nothing but sin, and by nature I miss the image of God; instead, the image of the abominable devil was in me. What abominations this wicked heart has brought forth -- not only prior to my conversion, but also yet after my conversion! What sins I have committed in thoughts, words, and deeds at such and such a location, at such and such a time, in the presence of, and together with such and such a person, as well as in solitude! How void of desire and spirituality, and how sinful I am in my religion; that is, in hearing and reading the Word of God and in praying and singing! How unfaithful I am in reference to grace received, and how I have grieved the Holy Spirit! Truly, I am not worthy that God would look down upon me and bestow any grace upon me at all.” Reflect upon this for some time until you are rightly affected by these matters and sink away in your sinfulness. This is not so that you become unbelieving and disown your state, nor be terrified and devastated by the law and the prospect of eternal condemnation -- as if this alone were the right manner of being humbled. No, such terrors are generally experienced at the outset of conversion. However, the conviction of one in whose heart there is faith is not of this sort. Rather, the humility to which we are here referring consists of these frames:
(1) Humbleness of heart: “I am not worthy of the least of all the mercies” (Genesis 32:10); “Who am I, O Lord God? and what is my house, that Thou hast brought me hitherto?” (2 Samuel 7:18); “... I ... am no more worthy to be called Thy son” (Luke 15:21).
(2) Evangelical shame accompanied by faith: “I am ashamed and blush to lift up my face to Thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens” (Ezra 9:6).
(3) Sorrow over the sinfulness of sin: “For I acknowledge my transgressions: and my sin is ever before me. Against Thee, Thee only, have I sinned, and done this evil in Thy sight” (Psalms 51:3-4).
(4) A humbling abhorrence of self: “I have sinned greatly in that I have done: and now, I beseech Thee, O Lord, take away the iniquity of Thy servant; for I have done very foolishly” (2 Samuel 24:10).
(5) A being fearful of the rod: “O Lord, rebuke me not in Thine anger, neither chasten me in Thy hot displeasure” (Psalms 6:1).
(6) Confession of sin, coupled with the acknowledgement of it being hateful and condemnable: “I acknowledged my sin unto Thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord” (Psalms 32:5).
(7) Heartfelt prayers for forgiveness and peace of conscience: “Have mercy upon me, O God, according to Thy lovingkindness: according unto the multitude of Thy tender mercies blot out my transgressions. Wash me thoroughly from mine iniquity, and cleanse me from my sin. Hide Thy face from my sins, and blot out all mine iniquities” (Psalms 51:1-2
(8) A lifting up of the heart by believing the promises made to those who confess their sins: “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). These are the humble frames of the heart upon which God bestows His free grace and these are the adornments in which the Lord Jesus finds a delight. Pray for such frames, and highly esteem them if you may have them.
Thirdly, this spiritual adornment consists in a restoration in and renewal of the covenant of grace. Israel did likewise, for we read, “And they entered into a covenant to seek the Lord God of their fathers with all their heart and with all their soul; and they sware unto the Lord with a loud voice, and with shouting, and with trumpets, and with cornets. And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought Him with their whole desire; and He was found of them” (2 Chronicles 15:12
Fourthly, this spiritual adornment consists in a sincere resolution to lead a more holy life. “Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth” (1 Corinthians 5:8); “Come, eat of My bread, and drink of the wine which I have mingled. Forsake the foolish, and live; and go in the way of understanding” (Proverbs 9:5-6). You must not only make a general resolution, but it must relate to specific sins, as well as to specific virtue. To that end, there must be an enlivened desire for holiness: “O that my ways were directed to keep Thy statutes!” (Psalms 119:133 a wholehearted initiative: “I have inclined mine heart to perform Thy statutes alway, even unto the end” (Psalms 119:133); and there must be earnest prayer for help, being aware of your impotence: “Order my steps in Thy Word: and let not any iniquity have dominion over me” (Psalms 119:133); “Teach me to do Thy will; for Thou art my God: Thy Spirit is good; lead me into the land of uprightness” (Psalms 143:10). If the soul may be conscious of her sincerity in this, she will be at liberty to approach to the Lord. “If our heart condemn us not, then have we confidence toward God” (1 John 3:21).
Fifthly, spiritual adornment also consists in having an esteem for the Church. “If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy” (Psalms 137:5-6). The Church consists of the people of God, the beloved of the Lord, the body of the Lord Jesus, and the kingdom of Christ, and is a city adorned upon a hill, a light in the world, a terror to the kings of the earth (not due to her physical power, but rather, her heavenly disposition), awe-inspiring to the ungodly, the delight of the godly, an ornament of the entire earth, a goodly bonnet in the hand of God, and the glory of Christ! The Church is the object of God’s goodness and benevolence. “All my springs are in Thee” (Psalms 87:7). The supervision and protection of the Lord provide a safe hiding place. “I the Lord do keep it (the vineyard); I will water it every moment: lest any hurt it, I will keep it night and day” (Isaiah 27:3). What bliss it is to be among those saints and glorious persons and, with them, to appear before the countenance of the Lord, to confess Jesus, to glorify God, and to receive a blessing! Who would not be carried away with desires to be among them, and with them endure the sweet and the bitter, prosperity and adversity? Moses conducted himself as such: “By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt” (Hebrews 11:24-26).
Sixthly, spiritual adornment also consists in having a heart which is moved in love toward all God’s children, regardless of whether one knows them or not -- yes, a heart filled with love which extends to all men. “And to godliness brotherly kindness; and to brotherly kindness charity” (2 Peter 1:7). At the Lord’s Supper communion is exercised with all believers. It is a communion which cannot but function by the love of the heart manifesting itself. Here the heart must be examined carefully as to whether there is any hatred, envy, or vengefulness -- and if there is, special care must first be given to its removal. One must also consider whether there have been any differences or discord between you and your neighbor -- be it that you have offended him with deeds, words, or facial expressions, or that your neighbor is of the opinion that you have not conducted yourself well toward him. It could also be that your neighbor has offended you and you did not behave yourself correctly toward him in defending yourself. Give heed to this and do not readily pass over this. Do not allow yourself to be blinded by self-love, neither be your own judge, nor insist upon your rights to the utmost, but rather accommodate him as much as the truth will suffer you to do. Do not demand that your neighbor be humbled before you, nor triumph over him, but be the least, even if he is the more guilty one, is younger in years, and is of lesser position. Even if he were to boast of this, go to him and discuss this in love, persuading him by your tenderness and peaceful disposition. If you have offended him, go to him and openly confess your guilt, request forgiveness, and be not ashamed before him, for you were not ashamed of your misconduct toward him. Give heed to this and do not pass over this by saying, “I forgive him in my heart,” or, “I confess my guilt before God and my heart is therefore at peace,” etc. You must not expect a blessing if you have not done everything from your side to promote peace with your neighbor. If your neighbor refuses to be reconciled, you have done your part. Consider the following passages in connection with this: “Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift” (Matthew 5:23-24); “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Ephesians 4:32).
We have thus sought to motivate you to be engaged in sacred preparation. We shall add one more matter as a warning and as advice. The warning is as follows:
(1) Restrict yourself neither as far as time (that is, as far as the duration of your preparation is concerned), nor as to the manner in which you will perform this, so that you will be confused and troubled if you do not perform this as carefully as you ought. The Holy Spirit is sovereign in His operation; however, let there be neither laziness nor laxity.
(2) Do not force yourself to be in a specific frame and to be emotionally moved to such and such a degree. This would convey that you imagine yourself to be able to do this by your own strength and your own will. The best preparation is to engage in this duty in quiet resignation, as being destitute of everything, and with expectation -- not running ahead of the Spirit, but rather, following His leading. This will provide the best preparation, and will teach you not to rely upon preparation. The advice I wish to give is that I deem it to be most beneficial to have a day of fasting and prayer prior to the Lord’s Supper -- be it that one either does not work and eat at all, or that one works little and eats the simplest of foods. Let every one consider the circumstances in which he is; that is, whether he is in service or free, rich or poor, or whether he is in an ungodly or godly family. The Lord has left it to our discretion to what extent we wish to restrict ourselves, except that there be one day which we designate for the purpose of setting ourselves apart. This act of separation itself, and the repeated reflection upon this during this day will make an impression. To spend this day with the impression of it having been set apart will make one humble and pliable. If one has been barren, dead, without desire, and has had wandering thoughts the entire day, there may generally be special movement at night, so that one may as yet rejoice in having set the day apart. If such is not the case, however, the desire to seek will yet excuse us to some degree, and one will be humbled by having spent the day in such an unprofitable manner, not having been able to be humbled about other sins on this day. This concludes our discussion regarding preparation. The Celebration of the Lord’s Supper The person who has prepared himself in the aforesaid manner, must not sleep too long in the morning, lest time slip away and he were to come in a hurried frame of heart. He must also not arise extraordinarily early, lest he be dull, sleepy, or exhausted during the hearing of the sermon and the administration of the Lord’s Supper, for an exhausted body inhibits the motions of the soul. He ought to arrive in church punctually with clean and appropriate clothing; that is, without either a careless or proud appearance. If someone is poor and has no other clothing except his daily garments, and if even this is very plain, let him not refrain from attending, for the Lord looks upon the heart rather than on the clothing. The godly will not despise him for it, and what the others think does not matter; the dogs and the swine are themselves to refrain from the use of that which is holy. When you leave your home and walk the streets to church, let your heart distance itself from the world, as Abraham went out of Ur, Lot went out of Sodom, and Israel went out of Egypt. Leave all worldly thoughts, desires, and concerns at home, and walk away from them. Walk the street with the heart of a stranger who is hastening to heaven, the fatherland -- and as you go, pray, long, and yearn for the Lord.
Upon entering the church let a holy reverence arise in your soul, considering that God, the angels, and the children of God are present there. As you enter, pray, “O send out Thy light and Thy truth: let them lead me; let them bring me unto Thy holy hill, and to Thy tabernacles. Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise Thee, O God my God” (Psalms 43:3-4). Quietly take your seat, and let attentiveness, reverence, and dignity manifest themselves upon your countenance and by your deportment. On the one hand refrain from looking around idly, and on the other hand, from affectedly allowing your head to hang, distorting your mouth, gesturing with your hands, lifting your eyes with affectation, heaving loud sighs which are audible to others, and leaning then in this and then in that direction, etc. How abhorrent is such affected behavior! It is abominable to the godly and ungodly alike, and it renders godliness suspect and despicable -- and even if there is no subtle hypocrisy, such ought to know that it is so perceived. “Wisdom is before him that hath understanding” (Proverbs 17:24).
During the reading of God’s Word, singing, prayer, and preaching, join in with the congregation and unitedly engage in singing, prayer, and listening; let your heart be focused thereon. This is not the time to strive for special frames relative to the Lord’s Supper, for then you may lose the one as well as the other. “Take heed therefore how ye hear” (Luke 8:18). As you arise to go to the holy table, arise as if you were a bride about to be married, doing so in response to the voice of the Bridegroom Jesus, calling out, “Rise up, My love, My fair one, and come away” (Song of Solomon 2:10); “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price” (Isaiah 55:1). Moreover, arise with a desire to be near to your Bridegroom Jesus. “I will now turn aside, and see this great sight” (Exodus 3:3). It is inappropriate to quake and to tremble at this moment, as if you were being drawn there with reluctance -- love and desire are appropriate at this time.
While going to the table -- if there is some time -- reflect upon the pathway and the various aspects of Christ’s suffering. Else, maintain a quiet, introverted disposition and pursue those thoughts and motions which the Lord impresses upon you, or reflect upon the leading of the Holy Ghost, accompanied with ejaculatory prayers to be led by Him, saying, “Thy Spirit is good; lead me into the land of uprightness” (Psalms 143:10). You may also think by yourself how the Lord Jesus, being accompanied by holy angels, so to speak, takes you by the hand and leads you to the table. “She shall be brought unto the King in raiment of needlework: with gladness and rejoicing shall they be brought” (Psalms 45:14-15); “Even by the springs of water shall He guide them” (Isaiah 49:10).
While sitting at the table, consider yourself as being seated in the brightness of an open heaven, shedding forth its light upon the table and all seated guests -- and thus also upon you. Consider yourself to be in the presence of God your heavenly Father, and Christ your Bridegroom. Sink away in your insignificance and let a childlike awe and reverence arise in your soul, while saying, “Surely the Lord is in this place. ... This is none other but the house of God, and this is the gate of heaven” (Genesis 28:16-17). Be observant and do not fear, for the Lord has determined to bestow much grace upon you in Christ. Remain steadfast in the faith, and glorify God in His grace and Christ for the perfection of His atonement.
While eating and drinking, be consciously active by faith.
(1) Partake as being invited by the Bridegroom who says, “Eat, O friends; drink, yea, drink abundantly, O beloved” (Song of Solomon 5:1).
(2) Do not focus on the external signs only, for you know that they cannot feed your soul. Also, let not your heart turn from them in order to receive Jesus immediately, that is, by faith only -- such activity is to transpire outside of the Lord’s Supper. Rather, in a conscious and feeling manner, unite the sign with the matter signified, and behold in them the breaking of the body of Christ and the shedding of His blood, and with that, His love and the efficacy of His suffering unto the forgiveness of your sins. Note these signs as a seal and pledge given to you by the Lord Jesus to assure you that His atonement is for you and that His love is toward you -- and that this will forever remain true.
(3) Neither expect a miracle here nor an extraordinary measure of elevation, light, or ecstatic joy. If the Lord gives you this, enjoy this good thing while it may be your portion. Be it known, however, that it is the common way to exercise faith, and to assure you by means of these signs -- as being seals and pledges -- that as certainly as you eat that bread and drink that wine, so certain is it that Christ has died for you and loves you; thus strive to attain peace in your conscience by faith.
(4) Keep your soul in a steadfast, thoughtful, and expectant frame -- a frame wherein faith is in exercise. Thus, if you are conscious of the sincerity of your heart and your objective in coming, refrain from instability and fearfulness, be it due to sudden thoughts which enter, fear of eating and drinking judgment to one’s self, darkness suddenly coming upon you, or your inability to keep your thoughts together and being, so to speak, without thoughts. Such frames will prevent a fruitful partaking.
(5) While eating and drinking, apply Christ to yourself, unite yourself to Him in truth, with steadfastness, and in love. Ascend to the immutability of the covenant, which has now been sealed to you, saying, “My beloved is mine, and I am His” (Song of Solomon 2:16).
Upon departing,
(1) say within your heart, “My Jesus will keep His word; with that I am satisfied. He will neither leave me nor forsake me and He will finish all things for me. He will preserve me, keep His eye upon me, lead me by His counsel, and afterwards take me into glory. I put my trust in His power and wisdom.”
(2) Enliven your desire to remain near to Jesus; since this is not possible, however, leave your heart there and entrust it to Him.
(3) Comfort yourself with His return on the Day of Judgment, and look for this day with great anticipation, for then you may be with Him eternally in body and soul.
(4) Depart from the table as being sent forth by Jesus to show forth His death and fullness of salvation to the world, and to finish that work which the Lord has given you to do.
I have presented each of these matters to you individually to motivate you to come to the Lord’s Supper in a proper frame. Do not trouble yourself, however, to practice these matters in such an order. The soul must at such a time have freedom and the Holy Spirit operates at such times in divers manners. Rather, by reading or rereading what has been stated before, you will engender a habitual tendency in the soul, and you will become more fit to engage yourself by way of such a frame. “Happy is that people, that is in such a case” (Psalms 144:15); “Blessed is the man whom Thou choosest, and causest to approach unto Thee, that he may dwell in Thy courts: we shall be satisfied with the goodness of Thy house, even of Thy holy temple” (Psalms 65:4). Blessed is he who may thus be led into the inner chambers of the gospel, who may say, “To see Thy power and Thy glory, so as I have seen Thee in the sanctuary. Because Thy lovingkindness is better than life, my lips shall praise Thee” (Psalms 63:2-3).
Reflection Upon the Lord’s Supper
After having been to the Lord’s Supper, you must not conduct yourself as if you have left behind a heavy burden about which you had been so concerned, and you are now quite satisfied because you hope that you have neither eaten nor drunk judgment to yourself -- and thus return to your former state and way of life. See to it that you refrain from such behavior. Be very careful to conduct yourself well after the Lord’s Supper. If Satan has not been able to gain the advantage over you in the preparation for and celebration of the Lord’s Supper, he will yet endeavor to get the advantage over you after the Lord’s Supper. After the Lord Jesus had been baptized, He was tempted of the devil, and after the disciples had celebrated the Lord’s Supper with Christ, they were in that same night offended and dispersed, and Peter was sifted as wheat. After Paul had been drawn into the third heaven, there came an angel of Satan who buffeted him. This is generally also true for believers -- after having been comforted they must arm themselves against the assaults of the enemy, so that he may not get a hold upon them. As one must be on guard against the enemy, he must likewise take special care to conduct himself appropriately toward God, his Benefactor. We may indeed apply to this spiritual meal what God demanded of Israel upon their arrival in Canaan with its abundance: “When thou hast eaten and art full, then thou shalt bless the Lord thy God for the good land which He hath given thee. Beware that thou forget not the Lord thy God” (Deuteronomy 8:10-11).
Reflection consists first of all in a quiet reflection upon how we have fared at the Lord’s Supper, and furthermore, how we have behaved ourself and what God has done for us. “And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness” (Deuteronomy 8:2).
Reflect upon what your condition has been.
(1) Have you been actively engaged during the time of preparation? Have you taken the time for it, or did you continually postpone it until time slipped away from you and a slight spiritual motion with a prayer or two had to do? Was there a reflection upon sin, and a wrestling to receive Christ? Was there a lively inclination and a stirring to repent, or were you in darkness, listless, and discouraged?
(2) What was your condition during the administration of the Lord’s Supper? Were you sorrowful or joyful? Were you tender, or hard and insensitive -- all this being intermingled with sorrow? Were you in the dark or was it light; were you moved or composed; did you exercise faith or were you full of fear? Were you filled with longing or was it barren within?
Reflect also upon the manner in which the Lord has manifested Himself to you.
(1) Were you sorrowful both when you came and when you returned, not having sensed the Lord’s presence?
(2) Did you receive peace, quietness, hope, assurance, and joy? Did you sweetly cleave to the Lord, doing so while weeping, without much comfort? Or could you entrust it all to the Lord, and did you in love lean upon your Beloved? Did the Lord manifest Himself to you in a special manner with extraordinary revelations, or by granting clear and powerful assurance? Reflect upon these and similar matters. Do not deny what you have received; highly esteem the very least thing. If the soul can thus engage itself in quiet meditation, the Lord’s Supper will have a sweet aftertaste. One will perceive his failures and acknowledge the free grace of God, His goodness, and His benevolence. It will be a renewal of friendship, and be as a wedding dinner, treating Jesus to His own dainties, saying, “Let my Beloved come into His garden, and eat His pleasant fruits” (Song of Solomon 4:16). Yes, you may then receive that blessing during reflection which you missed while partaking of the Lord’s Supper.
Reflection to Be an Expression of Gratitude
Secondly, reflection consists of joyous gratitude: “Bless the Lord, O my soul, and forget not all His benefits” (Psalms 103:2); “Praise the Lord, call upon His Name, declare His doings among the people, make mention that His Name is exalted. Sing unto the Lord; for He hath done excellent things: this is known in all the earth. Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee” (Isaiah 12:4-6).
Gratitude consists:
(1) In knowledge of, observance of, and appreciation for, the good which has been received. This pertains to the entire work of redemption by the Lord Jesus Christ and to all the benefits promised in the covenant of grace, as well as to those good spiritual frames and the Lord’s manifestation to you at the Lord’s Supper. “How precious also are Thy thoughts unto me, O God! how great is the sum of them! If I should count them, they are more in number than the sand” (Psalms 139:17-18). He who does not know the worth of what has been received cannot give thanks.
(2) In the acknowledgement that one is a partaker of these benefits: “... who loved me, and gave Himself for me” (Galatians 2:20). Such knowledge -- of being a partaker -- makes one joyful and renders the heart grateful.
(3) In the acknowledgement of the sovereign goodness of the Lord as the fountain from which alone these benefits have come forth. “Know ye that the Lord He is God: it is He that hath made us, and not we ourselves; we are His people, and the sheep of His pasture” (Psalms 100:3). Goodness doubles the value of the gift.
(4) In a manifestation of joy before the countenance of the Lord about all that you have received, be it more or less. “For Thou, Lord, hast made me glad through Thy work: I will triumph in the works of Thy hands” (Psalms 92:4). A joyful giver demands a joyful recipient.
(5) In an inclination to requite. “What shall I render unto the Lord for all His benefits toward me? I will take the cup of salvation, and call upon the name of the Lord” (Psalms 116:12-13). Even though you are not able to requite, the inclination to do so is nevertheless required.
(6) In a blessing, boasting of, and praising of the Lord’s goodness, grace, and benevolence, which are manifested in the received benefits. “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of Him who hath called you out of darkness into His marvelous light” (1 Peter 2:9).
(7) In not being reserved when in the company of godly members with whom you are familiar. Instead, we must tell each other how it was with us at the Lord’s Supper; this is generally of much benefit both for those who listen and for those who speak. The one recognizes his own heart, the other is comforted, and someone else is encouraged to seek. They may then concur to thank the Lord together with psalms and prayers. “Come and hear, all ye that fear God, and I will declare what He hath done for my soul” (Psalms 66:16).
Reflection Must Consist in the Anticipation and Enjoyment of Having Fellowship with God
Thirdly, reflection consists in a continual looking unto and having fellowship with the Lord. “... walk before Me, and be thou perfect” (Genesis 17:1); “And Enoch walked with God” (Genesis 5:24). To that end it is necessary that one views God in Christ as a reconciled Father. Even when spiritual light dissipates, if one falls into sin and if strife comes, he must nevertheless hold fast to the immovableness of the covenant. It is neither your feeling nor your standing or falling which determines the steadfastness or stability of the covenant; rather, it is based on the immutability of God. “For the mountains shall depart, and the hills be removed; but My kindness shall not depart from thee, neither shall the covenant of My peace be removed, saith the Lord that hath mercy on thee” (Isaiah 54:10); “For I am the Lord, I change not; therefore ye sons of Jacob are not consumed” (Malachi 3:6). Therefore do not succumb so readily; hold fast what you have, be steadfast in faith, and conduct yourself manfully. If, according to your feeling, you cannot conclude the certainty of your state, then make the conclusion judgmentally. Observe this in the following passages: “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Romans 6:11); “Because we thus judge, that if one died for all, then were all dead” (2 Corinthians 5:14). Therefore set the Lord continually before you and live in a continual dialogue with Him -- at one time pray, then ask for counsel, then express your dependence upon Him, then wait upon Him, then reverently worship Him, then rest in Him, then thank Him, and then again, offer yourself to His service. Acquaint yourself thus with Him.
All salvation, comfort, delight, holiness, and felicity for the soul is to be found in having fellowship with God. Such a soul perceives the righteousness of God as being only light, glorious, and pure -- she loves it and rejoices herself in it, doing so all the more, since this righteousness is not against her unto condemnation, but the Surety having merited this, it is to her advantage. The soul also perceives the goodness and all-sufficiency of God, and in enjoying their efficacy, she not only is unable to find any desirability in creatures apart from God, but apart from God there is nothing which she desires, since the soul finds everything in God. The soul also perceives the holiness of God. Since she is unable to endure its luster, she covers her countenance and perceives in this luster her own sinfulness; and for shame, she shrivels away, so to speak, and becomes as nothing. The soul also perceives the love of God, and being irradiated by this love, she delights herself in a most wondrous way, reciprocal love being ignited within her. She perceives the will of God as being uppermost and sovereign over all things. Thus, she loses her own will in whatever suffering comes her way and in whatever duties are before her. She wishes it to be thus because it is the Lord’s will. The soul perceives the majesty and glory of God, in comparison with which all creatures lose their majesty and glory and she bows herself deeply before her majestic God, worships Him with deep reverence and gives honor and glory to Him. She perceives the omnipotence of God, both within Himself and as it is operative toward His creatures. Then the power of the creature, which manifests itself either for or against her will, disappears. She sees the wisdom of God as revealing itself in all His works -- both in nature as well as in grace. Thus, the wisdom of all creatures melts away and she is quiet and well-satisfied with the only wise government of God. The soul also perceives the veracity and faithfulness of God. She is acquainted with the promises, believes them, and is so confident as far as the certainty of these promises is concerned, that it is as if they were already fulfilled.
All this engenders a thoughtful and steadfast spiritual frame, quiet submission in whatever circumstances the soul encounters, a fearless courage in the performance of her duty, and a delighting herself in the task she has done for the Lord, leaving the outcome with resignation to the Lord’s direction. Such a life is truly a joyful life, and pure holiness issues forth from this. She acknowledges any virtue which is not practiced by having God in Christ in view, as a vice. Such fellowship with God is heaven itself: “... and so shall we ever be with the Lord. Wherefore comfort one another with these words” (1 Thessalonians 4:17-18). David says of this: “In Thy presence is fulness of joy; at Thy right hand there are pleasures for evermore” (Psalms 16:11); “As for me, I will behold Thy face in righteousness: I shall be satisfied, when I awake, with Thy likeness” (Psalms 17:15). “Heaven” is quickly said, but it far transcends all comprehension. The soul who acquaints herself with God by way of such fellowship, has much liberty to lay her need before the Lord her Father and to present all her desires to Him in prayer, seeking their fulfillment. God, in turn, is a hearing and answering God to her. “Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not” (Jeremiah 33:3).
Behold, such is the eminent felicity of fellowship with God. Since you have entered into covenant with God, however, and this covenant has been sealed to you, you thus have the privilege to walk humbly with your God -- this also being your duty. Therefore, acquaint yourself with the Lord, have peace, and let your holiness shine forth.
Reflection Must Result in a Despising and an Abandoning of the World
Fourthly, reflection consists in a despising and an abandoning of the world. “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1 John 2:15-16). You are obliged to abandon the world, for:
(1) This is inherent in the covenant into which you have entered and which has been sealed to you. This means that God alone is your desire, resting place, joy, delight, and the One whom I fear. The world is therefore from now on, of no significance. It is merely to be used as a means through which you traverse as a stranger in order to come to the fatherland.
(2) The world is nothing but pollution itself and lies in wickedness; you, however, are washed by the blood and Spirit of Christ. How then can you again defile yourself? The Lord has called or drawn you out of this dreadful and wicked world, as He drew Abraham out of Ur and Israel out of Egypt -- how then can you return there again?
(3) Those two, God and the world, stand in direct opposition to each other; whoever loves the one hates the other, for no one can serve two masters. “Whosoever therefore will be a friend of the world is the enemy of God” (James 4:4).
(4) The love of the world is an adulterous love, and your Bridegroom, Jesus, to whom you have been espoused, will be very jealous in response thereto. It also dishonors Him, for it is as if He could not sufficiently satisfy the soul -- as if you needed something besides Him. It would then appear as if He were not sufficiently good and friendly to refresh and gladden His bride.
(5) He shall respond to such denial with more abundant comfort. The Lord shall not allow the abandonment of all that is of the world -- motivated by love for Him -- to go unrequited.
(6) It is nothing more than vanity. Moreover, what is the world with all its glory without Jesus?
(7) All this confusion, beloved, and all this grief, sorrow, and trouble originate nowhere else but in the world which, as your enemy, wounds you by either flattering or frightening you. Will you then seek out your own sorrow? Have you not tasted her bitterness long enough? Therefore come out of her, and let your walk henceforth be in heaven.
Reflection Consists in a Public Manifestation of One’s Christianity
Fifthly, reflection consists in a public manifestation that one is a Christian and a member of the covenant. Therefore, from now on wear the livery of Christ by walking as He has walked (1 John 2:6), so that all who observe you may know that you are loyal to Jesus and His cause (Acts 4:13). This manifests itself primarily
(1) In love: “By this shall all men know that ye are My disciples, if ye have love one to another” (John 13:35).
Love the Lord, and indulge yourself continually in the love of your beloved Jesus. Manifest your love also to all believers since Jesus loves them and they cherish Jesus. Let not their imperfections and shortcomings hinder you in your love, since this love has another foundation. Let your loving heart also manifest itself toward all men -- just as light and fire illuminate and yield warmth to both the good and the evil.
(2) In humility and meekness: “... learn of Me; for I am meek and lowly in heart” (Matthew 11:29). Since having made Jesus your choice has yielded honor, love, and safe-keeping for you, can there be any concern for the honor and love of men? What interest can there then be for the goods of this world? If you therefore have cast out ambition and lust for money, humility and meekness will show forth their luster. And since you have nothing unless you have received it from your beloved Jesus, you ought to remain small in yourself and manifest this by your friendly conversation, in being honorably dressed (and thus void of external show), by your conduct in your family and wherever humility is appropriate. If you are wronged or an opportunity to become angry arises, be on guard against wrath and vengefulness. Show that you are of a meek spirit, that you can endure this, and that you can love your enemies and do good to them.
(3) In benevolence, thus bearing the image of Christ. How benevolent the Lord Jesus was! Who did ever depart from Him, being yet uncomforted? Thus it must be with you: Comfort those who grieve, visit the sick, and be generous to the poor. If there is nothing you can give, nevertheless be friendly and manifest your compassion toward them. Let your light thus shine among men and manifest your faith by your works.
Reflection Must Manifest Itself in a Public Confession of the Lord Jesus
Sixthly, reflection consists in confessing the Lord Jesus. The Lord’s Supper obligates you to show forth the death of the Lord until He comes. Be not ashamed of Christ, His doctrine, church, children, or cause. Express yourself freely, and let it be manifested by your speech, deeds, and friends that you are loyal to Jesus. Rejoice when you have the opportunity to manifest how glorious, full of salvation, and precious He is to you. Rejoice when men despise you for Christ’s sake, and do not shrink back from persecution when you must suffer for the name of Christ. And if it would please the Lord to bring you to glory by calling you to be a martyr and blood-witness, do not refuse this crown, but rather receive it with joy.
Blessed are they who in preparation for, in celebration of, and in reflection upon, the Lord’s Supper may conduct themselves in harmony with that which has been said. He whose conduct approximates this is also well off, for those who halt will, with Jacob, also arrive in Canaan. Sincerity of heart is pleasing to God and renders support in the exercise of faith.
Many are desirous for all these spiritual frames and complain that they do not have them. They indeed have great reason to complain; however, what is the cause of all this? They themselves are certainly to be blamed, for they are lax in seeking. It is too difficult a duty for them to be thus engaged in spite of darkness and spiritual dullness. He who does not work will not eat, he who does not pray will not receive, and he who does not seek will not find. In the realm of nature God grants temporal blessings only upon the use of the means; God deals likewise in the spiritual realm. Therefore if you desire these things, actively seek them. Frequently come before the Lord as you are: as sinful, lax, listless, and ignorant. Show Him that with your small measure of spiritual life, you are impotent to overcome the resistance of the old Adam -- yes, you cannot even engage yourself to do so. Therefore, while holding before the Lord His promises, pray to Him for preceding grace, His Spirit, and for willingness and ability to seek -- and the Lord will hear and give you grace. This desire to seek and this supplicating for the Spirit in order that you may be actively engaged are pleasing to the Lord. In your impotent seeking your soul will frequently come into a more lively frame, and you will thereby quiet your soul and receive more light and comfort. May the Lord, who is good, cause you to seek and to find!