Heaven Upon Earth, Sermon · Direction 3
III. DIRECTION.
If you would be acquainted with God, you muſt viſit him often, be much at his houſe, knock at his door many times in a day, and reſolve to continue knocking till he open; and if he do not come preſently, wait for him; you would do as much for your Prince, and it may be to a meaner perſon. We can't expect to be acquainted with them that we will not come near. It is to no purpoſe for that man to ſpeak of acquaintance with God, who never ſpeaks to him, comes at him, or enquires after him. Neither will a ſlight viſit or two in a Tranſitory complemental manner ſerve the turn; a man may do this, and yet not be ſaid to be acquainted with God. A ſtranger may come once to your houſe that was never there before, and never intends to come again; and I believe you will ſcarce write ſuch a own down amongſt your ſpecial friends and intimate acquaintance. So in Spirituals; for acquaintance and converſe with God are no ſuch ſlight things as the world commonly take them to be. If you would make any thing of this great work of getting acquaintance with God, you muſt not jeſt in it, you muſt give God many ſolemn and ſet-viſits, and carry your ſelf with all the obſervance and reſpect to him that you can for your ſoul. This is that which keeps many thouſands of ſtrangers from the life of Grace, and intimate acquaintance with God, becauſe they know not what thoſe more peculiar viſits of God mean; they underſtand not what it is to draw nigh to God in ſecret; they come not to him with thoſe more ſpiritual acts of Religion; they pray, it may be, in their Families, and it may be that but ſeldom (but by the way, never let ſuch pretend to the Knowledge of God, who call not upon him in their Families) but what they do, it is but in a poor formal perfunctory manner between ſleep and awake; and will you call this acquaintance with God? will you call this an act of Adoration and ſpiritual Worſhip? Is it to bow down a while before God, and to read or ſpeak a few words, and there's an end? their work is over, their task is done, and they are glad of it. But now ſuch as theſe do not come into Gods Chambers; they come to his Houſe, as I may ſo ſay, but they regard not whither he be at home, whether they ſpeak to God, and have an anſwer from God or no: they call indeed, but deſire not much to be heard; they knock, but are not very careful to ſtay till the door be opened. But alas, alas, ſuch as theſe can't tell what it is to enjoy communion with God. They have got, it may be, into ſome courſe of external performances, by reaſon of the Example of their Superiours, Education, or by being under the ſound of the Goſpel, and from ſome force that natural conſcience doth put upon them, which will not be content except ſomething be done. But ſuch as theſe may not be ſaid to viſit God in that manner that I would perſwade them to, which would be acquainted with God; for all this they ſtand a great way off from God, and may be termed ſtrangers and forraigners. How ſeldom are they upon their knees in ſecret? How rare a thing is it for them with Iſaac, to go into the field to meditate? They viſit their Farms, they viſit their Flocks, they viſit their Swine, they go often to uiſit their ſottiſh drunken Companions, whileſt God and Chriſt, their Bible, their Cloſet▪ their Hearts are forgotten, and ſeldom or never viſited. And is this true kindneſs to ones ſelf? Is it any wiſdom to ſlight ſuch a Friend as God would be to us, and to make ſo much of ſuch ſorry Companions? O ſtupid and dull ſouls! O what do we mean ſo ſtrangely to forget our ſelves! For who is like to get by it, God or we, when we come and feed at his Table, and ſpend upon his coſt? O little do people think what they might enjoy, would they purpoſely ſet themſelves to meet with God, and go to his houſe with a ſtrong reſolution, not to come away from him till they have ſeen him, or heard from him. Now the great duties in which the ſoul may be ſaid to viſit God in, and in which God doth many times give out much of himſelf to to the ſoul, are theſe:
1. Solemn Meditation.
2. Secret Prayer.
3. Faſting.
4. Community of Experiences, and Communion with the Saints.
5. The Lord's Supper.
1. Meditation. When the Soul doth fix it ſelf upon the Thoughts of ſome Spiritual and Divine object, ſuch as the love of God in Chriſt, the glory of another world, &c. This is, as it were, going out to meet the Lord, and to take a walke with our Beloved; this is the getting up to Mount Piſgah, to take a ſurvey of that goodly Land. When the ſoul doth, as it were, bathe it ſelf in the Contemplation of Chriſts beauty, and labours to enamour it ſelf more and more with his love; and to throw it ſelf, as I may ſo ſay, into that Ocean of Divine goodneſs; it will ſcarce leave till it be wound up to the higheſt pitch of admiration, of that infinite boundleſs love which ſhould do ſuch glorious things for ſo vile and contemptible, for ſo rebellious and unthankful wretch as that is. O what manner of love is this! O that I were ſick of love! O that I might die ſick of love! O that I were once in the embraces of my deareſt Lord and Husband! O that I could do nothing elſe day and night, but praiſe, love, and admire this infinite boundleſs love? And did Chriſt indeed offer up his life for my ſin? Did he not think his precious heart blood too dear for me? And ſhall I think my heart-love too dear for him? What, for me, Lord, which am the chiefeſt of ſinners! Here, here's kindneſs with a witneſs. Stand ſtill, O my ſoul, and admire, ſtand looking upon this lovely ſight till thou art all on fire. Theſe are the pure flames, here thou needeſt not to fear to exceed; widen thy ſoul, let thy affections run without controle. More fire ſtill, blow hard, it doth yet but ſmoke; O for ſome coals from the altar! O for more fire, more fuel! O that my heart were vehemently inflamed in the ſtrongeſt love to him, who ſtill deſerves a thouſand times more! Help me all ye Angels, to bleſs and adore his marvellous loving kindneſs. Chriſt is a friend to Publicans and Sinners indeed, or ſuch a one as I had never been on this ſide of Hell. O love, love, love! What ſhall I render unto the Lord? O that men would bleſs the Lord for his goodneſs, and for his wonderful works to the children of men! O what meaneſt thou, O my ſoul, that thou art yet ſo cold? Awake, awake Pſaltery and Harp, I my ſelf will awake and praiſe, admire and love thee, O my God, whoſe love to my ſoul is beyond expreſſion. and thus while the ſoul is muſing, the Fire begins to burn; while the Spouſe is thinking of her glorious Husband, he knocks at the door, ſhe draws the Latch, and be comes in ſmelling of Mirrhe, Aloes, and Caſſia; he comes and kiſſes the ſoul with the kiſſes of his lips, his love is better than wine, he comes and takes the ſoul into his arms. O the ſweet pleaſure of Divine Love, infinitely tranſcending all carnal Affections! O the joy that is at this meeting, far ſurpaſſing humane apprehenſion! O the ſweet entertainment that God and the Soul gives each other at ſuch a time! I appeal to the experience of thoſe that have been much exerciſed in this great Duty of Meditation, if they have been in good earneſt in the work, I am confident they can ſay ſomething to this point. What ſayeſt thou, O Chriſtian, which art uſed to imitate Iſaac? didſt thou never meet with another-gueſs Companion than Rebeccah? As he met with a Wife, ſo thou haſt met with thy Husband? When thou haſt been in the Field, or Cloſer, at this work, hath not Chriſt then taken you by the hand, and led you into his Garden, and made you to taſte of his pleaſant Fruits? hath he not brought you into his Banquetting-houſe, and brought out ſome of his choiceſt dainties? are not thoſe Flaggons more full of Spirit, more Cordial, and refreſhing than Wine? O little do any but thoſe who have tried it, think what a life they might lead, if they would with ſeriouſneſs engage in this duty. Speak O ye gracious ones, that make conſcience of this Soul-raviſhing duty; ſpeak I beſeech you, and do not ſmother the kindneſſes of God to you; ſpeak, and let him have the praiſe: It may be by your ventring your experience, hundreds may be encouraged to ſet upon the ſame work, and hundreds may alſo have the ſame experiences. What do you ſay? have you not found the benefit of this duty? did you never find Meditation a ſweet work? was it worth your while or no, to ſequeſter your ſelves a while from the world to talk with your Beloved? did you ever repent you of your Labour, and think your time loſt? have you not been able to ſay that at ſuch and ſuch a time, when you were in the Mount, that it was good being there? could you not have been almoſt content to have leſt the deareſt Relations, and to have quitted your intereſt in all Creature-comfort, ſo you might have had fuller enjoyments of God; could you not have been contented to paſs from Contemplation to Viſion and Fruition? why, ſpeak then for the Lords ſake, and for the ſake of precious ſouls, and keep not ſuch a thing as this is in; let your unexperienced Neighbours know what a Soul-raviſhing, and Soularaiſing Duty Meditation is. Let me ask thee which readeſt theſe Lines, did you ever try what there was in this Duty of Meditation? I ſuppoſe, if you converſe much with ſuch Books as ſpeak of Communion with God, you can't but deſire ſomething of it, and I am perſwaded you have ſometimes wept ſince you began to read this Book, to think how little you experience; I believe you would be glad with all your Soul, to know what it is to be acquainted with God, and to have ſuch a Friend as I have been ſpeaking of. Why let me ask you again, did you ever try what Meditation is? (You may read much of the excellency of this Duty, and Directions about it in Mr. Baxters Saints Everlaſting Reſt) did you ever get out of the world, and intenſely fix your heart and thoughts upon any of the glorious Attributes of God? Did you ever ſet before your eyes his love in Chriſt? If not, O try and fall to this work ſeriouſly and ſpeedily, and you ſhall ſoon find the ſweetneſs of it; you will ſoon ſay that you loſt many a good meeting, many a dainty bit for want of going for it. A carnal worldly heart I muſt confeſs may poſſibly ſpoil this Duty, as all others, and grow formal in it, and be weary of it, and caſt it off (though, let me put in this, I believe its marvellous rare for a Hypocrit to have any thing to do in ſuch a ſecret duty as this is) but if they were true to the intereſt of their own ſouls in the management of this work, I am confident they would be every day more and more in love with this duty: For I am perſwaded that when the ſoul is in good earneſt, nay, I can ſpeak it poſitively, there is no duty doth ſo much raiſe and warm the ſoul; there is no duty wherein the people of God enjoy his ſweet company more than in this. This opens the treaſures of Gods kindneſs; this takes his Love tokens and preſents them to the view of the ſoul; this unlocks the Cabinets, and fetches out thoſe precious Jewels; by this the ſoul doth, as it were talk with its Beloved; and in this Chriſt doth, as it were, take the ſoul by the hand, and lead it into his Palace, and ſhews it all thoſe glorious things, which it ſhall ſhortly have in her poſſeſſion for ever. And how can this chooſe but engage the ſoul to expreſs its gratitude to the height in anſwer to ſuch love; and when the ſoul is in this frame, Chriſt will not be behind-hand with her, no love ſhall be loſt between them; If the Spouſe walk out to look for her Beloved, ſhe ſhall find him before ſhe hath done.
2 Another duty by which the Soul doth viſit God in a ſpecial manner, is Secret Prayer; by this the Soul knocks, and God is quick of hearing, and none of his Friends ſhall wait without doors ſo long as to catch cold. By this the Soul doth as it were ſtorm Heaven, by this it gets into the preſence Chamber, and preſents its requeſts. In this duty, a Chriſtian doth as it were return the Key of Heavens Doors, and by this he unlocks the door of his own Soul; and ſo there is free acceſs on both ſides, the Soul viſits God, and God viſits the Soul, and this creats an intimacy. The poor wounded Creature opens his wounds, and then the great Phyſician comes with the Balm of Gilead. When Jacob is thus weeping and praying alone, he meets with God, he meets a bleſſing, he wreſtles, he conquers. This duty of Secret Prayer, and that other of Meditation, are two fatning duties, by which the Souls of Believers come to Gods Table, and eat, and drink of ſtrengthening food; and for want of theſe, many poor ſouls are thin. O why do Chriſtians, why do Profeſſors maintain no fairer correſpondency with God in ſuch duties wherein he doth manifeſt himſelf more than ordinary to the Soul? The reaſon of this may be becauſe God accounts himſelf more highly honoured, and more truly loved by them which are much in theſe, than by others. By this a man doth as it were honour the goodneſs of God, in that it ſhews it worth the while to ſteal out of the world, and to leave the beſt company on Earth to go to God: He honours the Truth of God, by being earneſt for what God hath promiſed though it be unſeen; he honours the Omniſciency of God, by contenting himſelf with his eye and his car alone; he ſanctifies his Omnipreſence, by believing that his God can hear him and be with him in what corner ſoever he creeps into. I might be large in ſpeaking of the excellencies of this duty, but I refer it rathes to another place. But I would not be miſtaken in what I have delivered, as if I would by this exclude Family-prayer, no, far be it from me; for God in theſe doth many times exceedingly refreſh his. But becauſe a man can't poſſibly judge ſo well of himſelf by publick prayer, as he can by ſecret: And hypocriſie and pride, do not uſually ſo much attend ſecret duty, as more publick. Its poſſible in more publick duty, that a man may be much raiſed, and be very warm, and high in his expreſſions, and almoſt raviſh the hearts of his Hearers, whereas he may be all that while acted only by a proud heart, and for all that I know, the Devil himſelf may help a man thus to pray ſometimes. This I am confident of, he is not afraid of ſuch prayers as theſe, which tend ſo much to the hardening of a ſinner, and makes him believe that his hear is warmed with communion with God, when as it is poſſible it is nothing but a ſecret ſelf-pleaſing, that thoſe that joyned with him, might think very highly of him, as one that was paſſing Spiritual in his performances. O the heart of man is deep, and deſperately full of deceit! But now, there is none of this Temptation in ſecret Cloſet-prayer, and there a Soul may be more particular in its complaints and petitions, more earneſt in pleading with God, and may uſe ſuch expoſtulations, poſtures, and geſtures, ſuch Intermiſſions, and groanings, ſuch pauſes as would be very unfit for more publick duty. Wherefore I lay ſomewhat the more ſtreſs upon this duty of Secret Prayer. But this I ſay again, where one of them is practiced conſcientiouſly, the other will not be neglected. I might add the practice & experience of Gods children to inforce this duty. David would never have been at it ſo oft, at midnight, if he had got nothing at all by it. Peter would ſcarce have forgot to eat, when he was an hungry, except he had met with a bit in a Corner to ſtay his ſtomach.
3. Faſting, eſpecially private Faſting, is another duty, wherein God meets the Soul, and the Soul viſits God. This is as it were execution day, the day when the Soul brings out all the Enemies of God to be crucified; this is the day wherein the Idols are ſearched for, brought out, and buryed, or ground to powder, and theſe are things which God will come to ſee with much delight. By this the Soul is as it were adorned, her deformities done away, and ſhe is trimmed up to meet her Beloved. When a Saint faſts from ſin, and abſtains from ſenſual pleaſures, then it is many times feaſted by God, and refreſhed with Spiritual enjoyments.
4. Another ſeaſon wherein God meets the ſoul, and the Soul is viſited by God, is, when Chriſtians are met together to communicate experiences, or to diſcourſe together about the great things of God. What though moſt of the world are aſhamed to own Religion when it is out of faſhion? What though but ſew dare meet together to ſpeak of Gods goodneſs, and to praiſe him, and call upon his Name? Why, Chriſt ſays, Though there be but two or three of them, he will make the number one the more, he will be in the midſt of them: And though they dare but whiſper, it may be, and their meetings to ſerve God, and do good to one another, may be prohibited by the publick Magiſtrate; and conſequently what they do in this kind, muſt be done in a great deal of hazard, yet the people of God ſtand not long diſputing, they know what to do in this caſe; yet they would be wiſe in it too; Not to dare the Magiſtrate, and to do what they do to confront Authority, but in the uprightneſs of their ſouls, they deſire to meet together to worſhip God according to his own will. Yet for all this, though they manage their buſineſs with never ſo much ſecreſie, God will take notice of them, he hearkens and hears, and a Book of remembrance is written for them that call oft upon his Name, and God will make them up among his Jewels. But I ſhall have occaſion to ſpeak of ſomething to this purpoſe afterwards, and therefore I paſs it over the more briefly.
5. Another time wherein the Lord is pleaſed to diſcover much intimacy, and indeared affection to his people, is in the Sacrament of the Lords Supper. This is the great paſſeover, and it can't be unwelcome News to the poor Iſraelite, to hear of a Redemption from Wars, then Egyptian bondage, inſtead of being burdened with barbarous Task-maſters, to be made free, rich, and honourable, and to ſee the ſtrength of the enemy laid in the duſt. It is not for nothing that this Paſſeover it to be had in everlaſting remembrance. If I ſhould appeal to the people of God that have kept this ſolemn Feaſt, and ask them how their hearts were affected, do they not all bow their Heads, and Hearts, and adore that Goodneſs that ſhould Save, Feed, and Feaſt them, and Puniſh, Kill, and Damn others. Are there not thouſands that can tell you, that Chriſts Fleſh is Bread indeed, and his Blood Drink indeed; no Proviſion ſo great, no Banquet ſo ſweet, ſo noble; no Intertainment comparable to that which the Princely Jeſus giveth to his Spouſe in that Ordinance: The King brings her into the Banqueting-Houſe, and his Banner over her is Love; ſhe is then made to underſtand, that the Kiſſes of his Lips do breath Life, and that his Viſits at ſuch a time, uſually leave behind them more ſpecial teſtimonies of the largeneſs of his Heart, the lovelineſs of his Nature, and of his matchleſs Excellency. Speak Chriſtian, what doſt thou ſay to this? Canſt thou not ſubſcribe to this? Art thou not able to ſay, that then thou haſt taſted and ſeen, couldſt thou not then go out and invite all the poor ſtarved hungry ſouls in the world, to come and ſee, and taſte? Art thou not able to ſay, come, and I will tell you what Chriſt hath done for my ſoul. Let me ask that Saint that hath been feaſted many a time, and oft, what he thought of his Entertainment: Were you not made welcome? Was not the joy of the Lord your ſtrength? Was not the Proviſion that the world entertains her friends with, but mean, courſe, unſavory, compared with it? Which was beſt, the Husks, or the Bread, and fatted Calf, the Garlick and Onions, or the Manna, the Milk and Hony? 'Tis not without cauſe that the Faces of ſome do ſhine, their looks ſpeak, their Fare none of the meaneſt, and their Activity is not a diſparagement to their Keeper; inquire further, and you ſhall be informed if their experience be not too big for to be clothed in words. How oft have ſome of Chriſt favourites, after they have Dined with their Lord, been led forth into the Garden to walk; and oh the delightful ſhades that they have ſat under! At another time, Chriſt, not Satan, hath carried them as it were in his Arms, and Boſome, and ſet them upon the Pinacle of the Temple, not to make them giddy, and hazard their fall, but to let them underſtand how much he hath preferred them before others, and as long as they are upon that great Corner-Stone, no Storms can ſhake, in Chriſts Arms no fear of falling: At another time, the Soul hath been carried into the Mount of God, and there it hath ſeen Chriſt Transfigured, and beheld ſo much Brightneſs, Glory, and Majeſty in him, that hath reflected a Glory upon it ſelf, and even Transfigured the Soul, that its ſcarce like it ſelf, and there it could ſay, its good being here; and then Chriſt hath bid the Soul lift up its Eyes and look up to the Heavens, look round from one ſide to the other, and look beyond the viſible Heavens by Faith, to the Seat of the Bleſſed; well, all this is thine, to thee will I give it, I purchaſed it, I have paid for it, and 'tis thine, and live like one that is worth more than a world; live up to your Eſtate, expect that ſhortly I ſhould ſet you in the Poſſeſſion of all: And as for the World, look down upon that if it be worth thy accepting ſo much of it as is good for thee thou ſhalt have alſo. O did weak Chriſtians but know what ſtrength, joy, and comfort this Ordinance doth afford, I believe they would not be ſo hardly perſwaded to come when they are invited? Did they but underſtand how ſweet, how wholſome, how dainty the Diſhes are which Wiſdom prepares; could they but conceive what ſatisfaction, and fulneſs there is for the empty, what joy, and ſollace for the Mourning, and Diſconſolate, what ſtrength and quickning for the Weak, I am ready to think that they would ſcarce be ſo long abſent from the Lords Table: but think not that every one that ſits down is made ſo welcome, nor that Chriſt gives his dainties to ſtrangers, or enemies; many may come and receive, and yet only feed upon a piece of Bread and Drink, two or three ſpoonfuls of Wine, and and really, if this were all the Proviſion that a Saint were to have, it were ſcarce worth ſo ſolemn an Invitation: It's poſſible to come thither to eat and drink your own Damnation, and inſtead of an affectionate Treatment to be diſmiſſed with a Friend, how comeſt thou hither, not having on the Wedding Garment. Yet the ſenſible Hungry burthened Souls, notwithſtanding all their fears may come, nay, they muſt, and its little leſs than giving aſcent to Sathans callumnies which he raiſeth againſt Chriſt and his wayes to forbear; its too ungrateful a Contempt of one of the excellent Cordials which the great Phyſician hath provided for the recovering, and ſtrengthning of his poor ſwooning Patients, and in a word, its too like a fooliſh, being fond of our Sin and Sorrow, when we refuſe the comfor-fortable Appointment; which the Goodneſs, and and Wiſdom of a Father, the Love, and Tenderneſs of a Husband, and the Sweetneſs of the Holy Spirit, doth ſo freely offer, perſwade, command; the Spirit ſaith, come, and the Bridegroom ſaith come, and why ſhould not he that is a thirſt come thankfully, humbly, ſpeedily. Well now poor weary Soul, what haſt thou to ſay againſt the excellency of reſt? Poor ſick Soul, what Fault canſt thou find with Eaſe, Health, and Strength? Poor guilty Soul, that looks upon thy ſelf as next to condemned: What harm would a Pardon, and the publique ſealing of it do thee? Who would think that man hungry, that had rather eat Aſhes than Bread; who would judge that perſon thirſty, that had rather drink Gall Tears and Wormwood, than the clear refreſhing Streams that come from that Rock the Lord Chriſt: Will you, never believe that Chriſt invites you, look into the Note that he hath ſent out his ſervants wiſh, whoſe Name do I read there: Who are the perſons that are invited? of what Rank and Quality? Are they the Great ones of the World? Are they the Learned? Are they the Proud, and Self-conceited Phariſes? Why, I find none of theſe in the Writing? Who are they then that may come with Confidence to draw water out of theſe Wells of Conſolation. The Poor in Spirit, the Hungry, the Sick, the Wounded, the Loſt; theſe are Pools of Betheſdah, where the Angel of the Covenant doth oft deſcend, and move the Waters; and where is it fitter for the Impotent to lye, than there where they can not miſs of a Doctor, a viſit, or Cure. What do you think of this poor Heart; are they but flouriſhes, do I ſpeak, or doth Chriſt, and if he ſay it, who can diſſanul it, will he, can he be worſe than his word; I know he is uſually better, but never ſhort of his Promiſe; will you Credit, the Experiences of Chriſtians, have they not ſeen, have they not known, have they not felt; yea, have not all your Spiritual ſences, been exerciſed, and refreſhed at that time when the King hath been at his Table? One is ready to ſay, if ever I could have left the World at a minnutes warning, and have ſtept immediately into Eternity, it was then when mine eyes beheld the King in his beauty, when he held out his Golden Scepter unto me, and took me into his Imbraces. Yea, when the Miniſters of Chriſt preſented me with the Jewels and Bracelets, and ask't me whither I would go with them to Chriſt; my Soul made a ſpeedy and thankful reply, my Heart and Love is his, and his will I be for ever. O that I were once ſafe in his Armes! O that I might live with him, and never part! O when ſhall it be! Come Lord Jeſus, come quickly. I remember I have heard it reported of that Reverend, and Holy man of God Maſter Allen (who lived at as high a rate as moſt on this ſide Perfection and Glory) that he was before he died in a very rare ſeraphique raptures of Joy and Love, ſo that he could not chuſe but burſt out into unuſual Expreſſions of Praiſe, ſuch as theſe: Ten thouſand praiſes to the King of Saints, for the freeneſs, and riches of his Grace to any poor Soul; let every corner of Heaven ring with Hallelujahs; let all the Angels help me to praiſe thy incomparable, lovely, and glorious Jeſus. O the Joys that he feaſts my Soul with I who would not be Chriſts Servant! never did I feel ſuch tranſcendent, pure Divine Joys, except at the Lords Table; and then indeed I have been oft ſo raiſed in Spirit, that my Nature, except ſuſtained by a Miracle, could ſcarce bear a greater weight of Comfort. O the unſpeakable vaſt ſatisfying Pleaſures that Chriſt in that Ordinance doth afford ſome of his ſometimes! I have heard another dear Brother ſay, that for ſome years together, he ſcarce ever failed of ſome notable Token of Love at that great Ordinance. But I would not, inſtead of comforting, and incouraging the poor Saint; bring him into greater fears and diſpondings: Judge not therefore that this is the portion of all Gods Children, nor of any at all times to have ſuch large Diſcoveries as theſe. Heaven is reſerved for Heaven; ſome have a ſingle Meſſe, ſome a double, ſome five times more than their Brethren; let all be thankful if the great Joſeph inſtead of a Priſon, give a Feaſt, and in it make himſelf known to us to be our brother; let's love him, and admire his condeſcention, and be ready to wonder that he doth ſo much for us, rather than repine that he doth more for others. If thou haſt ſome drawings, and longings, and mournings after Chriſt, and a deep ſence of thy hardneſs, unbelief, and worldlineſs be thankful; it may be this is more wholſome entertainment, and fitter for the preſent Temper and Conſtitution of thy Soul than thoſe Flagons of Wine, perhaps they would fly up into thy head, and make thee giddy, proud, and wanton; if thou be but well wrought, poor, and hungry, thou wilt be thankful for a little; and a Crumb that falls from the Table to an humble Soul, is better Intertainment then it knows it deſerves, or could without a Miracle of Kindneſs have expected; miſtake me not as if I would have Chriſtians ſit down ſatisfied with little or no comfort at that Ordinance; no, tis quite another deſigne that I am carrying on; tis only a hint to quell Ingratitude, my great work at preſent is, to quicken diligence in Preparation, and to raiſe the Saints Valuation of that Ordinance, and his Expectations from Chriſt in it. I ſay again, Chriſt uſually proportions his Intertainment to the diligent, faithful, humble preparations of the Soul to meet him; they that trim their Lamps, and have Oyl in them, are moſt like to meet that Bridegroom with Joy; he that hath on the Wedding Garment, can't miſs of a Welcom, and the good and faithful Servant is moſt likely to have the Maſters commendation, and to enter into his Joy. But more or leſs, every ſincere Soul at one time or another, will meet with Refreſhment at that Supper, and amongſt all the rare Diſhes that are ſerved up, no queſtion but ſome will be ſutable (if not all) to a hungry, Spiritual Stomach. I can ſcarce leave this ſweet Subject, the time draws nigh, and the Servants are ſent out to invite, and thou, O my Soul, art one of the Gueſt that art bidden. Hark, methinks I hear a Royal Proclamation, Whoſoever is a thirſt, let him come and drink of the Waters of Life freely: Methinks the ſilver Trumpet of the Goſpel, and Divine Love ſounds a Jubile: Methinks the Air ecchoes with a ſtrange Harmony, ſomewhat like that, Luke 2.14. Glory to God in the higheſt, and on Earth, Peace, Good will towards men. Don't the very Heavens ring with theſe Bleſſed Words, A Saviour! a Saviour! a mighty Redeemer! a Pardon! a Pardon! Liberty! Liberty! a glorious Liberty! and again the Congregations of the Saints, and Redeemed ones cry, Hallelujah, Hallelujah, Hallelujah. I had thought to have done, but the Feaſt is ſo ſweet I muſt fall on again: Here no Surfeiting, the more I feed, the more hungry, and yet the more ſatisfied, the more delighted: Here's nothing but Fulneſs, Swectneſs, and Love may be written upon every Diſh; and Royal noble everlaſting Bounty, may be proclaimed before every Courſe: All the diſmal Bonds are thrown in Cancelled; all our Debts forgiven and paid, the great Surety ſhews the Acquittance long ſince granted in the Court of Heaven, now its given in to the Court of Conſcience. The bloody War is concluded by a happy and firm Peace: God is no longer a Judge an Enemy, but now the Soul hears ſuch words, Friend, Father, Husband. The Challenges of Law, Conſcience, and Sathan, are now ſilenced, the Inditements againſt the Soul are all quaſhed, the Soul may walk now at liberty, and fear no Arreſt; who can lay any thing to the charge of Gods Elect, its Chriſt that juſtifies, who can condemn, Chriſt ſaith it, ſwears it, ſeals it, it cannot but be true, why art thou then caſt down poor Soul, and why art thou diſquieted? Chriſt hath made a bleſſed exchange, with thee he hath drank the bitter Cup, and offers thee the ſweet, which is ſpiced with Grace and Love; Chriſt both purchaſed the Crown for thee, and taken the Croſs to himſelf, he took the Rags, and gives thee the Robes, he became Poor, that thou mayſt become Rich, he emptied himſelf that thou mayeſt be filled; he was eſteemed as nothing, that thou mighteſt from worſe than nothing, poſſeſs all things; and what now remains, but that with the greateſt Gratitude, you accept of Chriſt's offer whenſoever he invites thee to his Table? what doth better become thee then the deepeſt reſentment of the higheſt kindneſs, and a grateful cloſure with all the overtures of Divine Goodneſs? O happy are the people that are admitted to this Intimacy! happy are the Souls that know the worth, the uſe of this Ordinance, and make it their buſineſs wiſely to improve it. O what an opportunity have ſuch of Chriſt here! what Requeſt may they not then have granted! and when Chriſt is giving, what will he, what can he deny them which have his heart already? I have been the more large in this, becauſe it was the particular requeſt of one of my Brethren a Reverend Miniſter, that in the next Edition, I would not forget that Ordinance in which God uſually doth moſt ſignally diſcover his Love to his people.