The constant communicant a diatribe proving that constancy in receiving the Lords Supper is the indespensible duty of every Christian / by Ar. Bury ...

CHAP. VII. Wors than Useless toward comforting the Godly.

I. The second end, Comfort of the Godly. This Sacrament founded upon Festing, the tessera of Love. II. The con∣scientious griped between a fear of Unworthiness on the one side, and of Disobedience on the other. III. Hopes mingled with Fears, a snare to the Godly, which the Ʋn∣godly escape. IV. The Lords table more dishonored by such preparation, than by None.

THE Secund great and good End to which the Holy Sacrament is to be serviceabl, is the Joy and Comfort of the Godly: and to This, the modern way of honoring, hath made it not only Useless but Pernicios.

That we may have the fuller vieu of the Former mem∣ber of this position, it may be fit to look a litl upon the Almost forgotten Significancy of Festing, wherein this Sa∣crament is founded.

COMMUNION at Table hath ever be'n lookt upon, as an Obligation of mutual kindness (among the whole company, but more especially) between Host and Guest; Such an Obligation as created a right, Equal, and somtimes Superior, to that of Bloud it self.

Nether Consanguinity nor Affinity wer sufficient to Hin∣der or Heal a breach between Laban and Jacob, thogh Un∣kle and Nephew by Bloud, Father and Son by Mariage: But when That Quarel ended in a Govenant of kindness; a Fest sealed it, as more obliging than Both Those Rela∣tions.

Yea even Paternal affection, when it would exalt it self to the Highest possibl rapture, caled in the assistance of This endearment. Take me som venison (said Isaac to his Firstborn) and make me savory meat, such I love, that I may eat [that my soul may bless thee.]

The venison was not only to strengthen his body, but heigthen his mind; the Fest made a new relation, Host and Guest, signified somthing of addition to Father and Son, and improved his title to Blessing. From this Jus Hos∣pitii was derived the Rite of Sacrifice.

When God accepted the Sacrifice, he signified his Love to the Votary, first by som Other tokens, (as appears by the story of Cain and Abel) and then by Entertening him at his Table.

For God was the Hous-keeper; the Altar, his Table; the Sacrifice, his Meat; and the Votary, his Guest: Fested with That Flesh, whose propriety he had now Transferred to his God; and again Receved from him, in token of Communion.

Nothing can be plainer than this from 1 Cor. 10. The same Persons, by the Same Ceremonies, in the 20 vers. Offer Sacrifice to Devils; and in 21. drink the cup of Devils, ar par∣takers of the table of Devils, and have fellowship with Devils; and all this, as their Guests, treated by their Gods, with the Sacrifices, themselvs had offered to them.

Upon This account have we found Plutarch, in the best of his treatises, prove the mirth of the Religios, trans∣cend that of the Epicurean; and St. John preferr that of a Christian, above that of a Heathen:

What behavior becoms a Guest at This table of the Lord, if we understand not by what we have already said; let us learn by exampl. The Apostls and their fellow commoners eat it with chearfulness: the next and all succeeding ages, stile it the Eucharist: Our Own Church saith it was or∣dained for a thankful remembrance of the death of Christ, and of the benefits which we receve thereby.

How joyful an exercise Thankfulness is, he that under∣stands not, may learn of David. My mouth (saith he) shall be filled with marrow and fatness when my heart praiseth thee with joyful lips.

It is generally believed that the Pleasure of Drinking is greater than that of Eating, and to this St. Paul inviteth us, saying Be not drunk with wine wherein is excess, but be ye filled with the Spirit, singing and making melody in your hearts to the Lord, giving thanks, &c. Meat, Wine, Mu∣sik: nothing now can be wanting but Company; and that St. John promiseth, Truly our fellowship is with the Father and with his Son Jesus Christ, and these things write we unto you that your joy may be full: The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth Communion, and This alone of All religios exer∣cises, have we found capable of That Name; and This above them All, is best furnished for it.

Meat indeed, and Drink indeed, and Fellowship indeed, and the most intimate Union; Whether we look to the Sig∣nificance of Festing in General, or the Design of This in Particular; Whether we regard the Exampl or Exhorta∣tions of the Apostls, the Authority of the Church Ʋni∣versal, or our Own in Particular; which way soever we look, we must expect a Desert suitabl to the other provisi∣ons. The fruits of the Spirit must attend the Supper of the Lord, and what Those ar, the Apostl tells us: The fruits of the spirit ar Love, Joy, Peace.

If therefor in stead of These, we ar treated with Wild∣ings, such as in stead of setting our hearts on praising God, shall set our teeth on edge; whatever thanks we owe to the Lord of the Table; there can be litl due to the Ministers, either from Lord or Guests.

II. LET us then tast the Provisions, wherewith our modern divines treat us, and see whether they can say with St. John, These things we write unto you that your Joy may be full: If they can, we must borrow a gloss of

St. Paul, who exhorteth to Rejoice in as much as ye ar par∣takers (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Communicants, with Christs sufferings.

For they so set forth his sufferings, as to repete them up∣on his Guests. They gave me gall to eat, and when I was thirsty they gave me vinegre to drink, said David. The Letter was verified in our Lords Personal sufferings; and the Me∣taphor, in those of his dearest friends, and at his Own table.

We may go farther, and say that as they ar partakers of Christ's sufferings, so ar they of his enemies curses too. For this their table is made a snare to take themselvs withall; and that which should have be'n for their wealth, is to them an oc∣casion of falling; which will be the more applicable to our unhappy Communicants, if our excellent Dr. Hammond mistake not; who interprets the [Table] in that place, to signify the Sacrificial; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the votaries portion.

For how is This Beatifik Wine mingled with Vinegre! This Bread with Gall! How is This Joyful Table made a Snare, to Catch, Intangle, and Gripe, the most worthy guests! And how doth the tenderness of conscience give deeper reception to the Snare, and acuter sens to the Tor∣ment!

How few ar they, that upon the required Examination, find in themselvs a full Assurance, that if they Dy at the Table, they shall be Saved! And how must All others (however worthy) be tormented, between hunger and thirst after the Flesh and Bloud of Christ, on the One side, and fear to be poisoned by them, on the Other! On the One side, by fear of Eating and Drinking damnation, if they com in That state of (doubted) unworthiness; and on the Other, of deserving it, if they omit a Duty.

I say a [Duty.] and every true Lover of our Lord saith the same. For whatever Latitude the disputed words may be stretch'd to; they know, our Lord did not So Institute and Recommend his Supper, only to be Neglected: But, if he required Constancy; then is every Omission, a Sin by

Disobedience to his Law: If Not, then it is (if possibl) a greater one against Greater obligations of love.

For to a Loving, Generous Soul, a Trust is a Greater Obligation, than a Command: and Thankfulness will pay More, than is Due.

And then, further considering the work it self, and it's fruits; they conclude Constancy to be Due, if not to our Lords Institution, yet to their own Interests; which Inter∣ests reciprocally comprehend our Lords honor: since they cannot neglect his Blessings, offered in This Sacrament, without contemt to That bloud, which Once so dearly Pur∣chased, and Still so kindly Offers them.

In these things no Divine is silent. All Concurr in set∣ting forth the Blessings; and by Encoraging, Oblige every one that loveth our Lords Person, or desireth his Grace, to lay hold upon Every opportunity to Worship the One, and Enjoy the Other.

III. BUT when on the Other side, we ar told that the Lord is no less present as a Judge than as an Host: no less ready to Condemn the Unworthy, than to Bless the Worthy: And that Those ar Unworthy, who com in any other state of Soul, than they may safely dy in: They now need be, not only very Good, but very Bold, that shall dare to com upon such Dangeros terms:

For if the Person be never so Worthy, never so Safe; yet unless his Salvation be as Certain to Himself, as it is with God; he may not presume to com, bicaus he cannot bring with him a full assurance; and every Distrust will put him at the same distance, as real Unworthiness.

YET seeing such persons have Hopes mingled with Fears; thogh they have no full Assurance that they ar Wor∣thy, they have a good mesur of Hope, that they may be so; These very Hopes beget Fears, that if they should For∣bear the Lords supper, they should disobey his commands, Bicause they have Doubts of their Worthiness, they dare

not Com, lest they should com unworthily; and bicaus they have Hopes, they dare not Forbear, lest they should omit a Duty, by forbearing causlesly: So they see danger on ether hand; they dare nether Com nor Forbear, lest they should do, ether the One or the Other unworthily.

So their very piety and hopes of Salvation (thereupon bilt) which should be their greatest joy, is to Them an oc∣casion of falling into a most griping Snare, which hath no hold upon such as have nether hopes nor fears.

Let us now consider by what motives the Generality ar (Led shall I say? no, it is the Goodness of God that Leadeth, but) Haled to repentance; even by chains of fear forged in Hell fire,

Since those who ar most Religios upon fear of damnation, must needs be most timoros: where can we hope to find (I say not That Family, or City, but) That Kingdom, that can shew us the scant number Three (which we have found Necessary to make up a Communion) who can com with Confidence?

And what then shall That rare Phoenix do, which want∣ing neither Worthiness, nor Confidence, must want Com∣pany?

I plead not now the danger of Solitude to the Table, but That of Torment to the Communicant: God be blessed, som ar so Heroically pios, as to trust their Saviors Goodness, notwithstanding their Teachers Rigors, or their Own Fears; hoping their good intentions shall be Accepted, and their unworthiness pardoned, if they com with Honest, thogh Un∣worthy hearts.

But upon every turn of the Wind, what Storms ar such good souls tossed with! When they look backward, how do they fear lest they may have receved unworthily! When they look forward, how do they fear lest they should do so again, if they com; or as bad, if they forbear! How earnestly do they Labor both for such Worthiness, as they ar told is Necessary to avoid guilt; and for such Assurance of

it, as may make them no less Quiet than Safe! How often doth the very earnestness of the later, hinder them from obteining it! And how much still do their flutterings intan∣gle them!

How often doth this wrestling with the heart, inrage the spleen! how often is the bloud sharpened by this contending against it's cooruptions! How often doth earnestness after Assurance kindl earnestness in Others passions, and then how rigidly is This very effect of laboring for worthiness, censured as a symptom of unworthiness!

I know an excellent Lady, troubled upon this very ac∣count; that none of the meanest of our Divines (to say no more now) prescribed This, as One rule of prepara∣tory examination, that we examin the irregularity of our pas∣sions, dissuading us from the Next communion, if we find not our selvs to have gotten ground of them since the Last.

And doth not the Snare finely encircle us? Our very Indeavors after worthiness, the more Eagre they ar, the more they sharpen our Bloud, and consequently our Passions, and make us more Unworthy; and This sens of Unworthi∣ness obligeth us to Contend with all possibl Earnestness, to master those Passions, which by That very Contention, ar Strengthened:

We now need no less help of the Physician, to sweeten our Bloud; than of the Divine, to comfort our Consci∣ence; and if the goodness of God help us not more than Both; we must either live Excommunicate from the Lords table, or Indanger our souls, by approaching it: And Ei∣ther way, must be Griped with endless fears, as having ei∣ther Omitted the greatest duty of Love, or Performed it Unworthily.

But all this is so inconsistent with the very nature of a Sup∣rer, so contrary to the gracios purposes of our Lord, and sentiments of best Christians; that I am almost persuaded to say, that Such preparation dishonoreth the Holy table as much as None.

The Mourning weed (sure) is no less unfit for a Wed∣ding garment, than the Souldiers Buff, or the Laborers Russet.

It is tru, our Lord will never interrogate such guests, as did the King in the parable, Friend how camest thou in hi∣ther not having a wedding garment! Himself knoweth, that the very Uneasiness of the garment is abundant evidence, that their Affections ar as Honest as Unsuitabl, and their welcom shall be suited to their Intentions.

But whatever Reward they shall receve hereafter, it is manifest that at Present they suffer More, and more Grie∣vos perplexities, from This which oght to be the most pleasant; than from All other the most mortifying duties.

For in those, the greatest austerities ar sweetened by the pleasures of the spirit, festing their consciences with this sa∣tisfaction, that they ar doing Gods work; whereas in This, they ar not only rob'd of That Satisfaction, which is More properly due to it, but griped with Anxieties as intolerable as undue.

Which yet to Souls as considerative as pios, is less Affli∣ctive; than the Scandal thence arising, first to the Holy Table, and thence to Religion in general. For it must add Shame to Grief, when they see the best Arguments for Reli∣gion, that present Happiness can offer, retorted against it.

No greater joy (saith Plut.) than that of Religios fests, wherein the Epicurean hath no part. No greater, nor more numeros troubles (saith our experience) than those which torment the Communicant, wherein those who forbear have no part.

For the most worthy Communicant may be perplexed with fears, that he is one of the unworthy, against whom St. Paul's threatnings ar leveled; but he that absenteth himself, keepeth the same distance, both from That danger, and the troubl of preparation, as from the Table: For as is the Danger, so is the Fear of it, Great, but Condicional:

Bicaus Great, it falls heavy upon the Obedient; bicause

Condicional, it cannot reach Others, who's neglect keeps them out of its sphaere of activity.

True: upon the whole complex, the Religios mans con∣science is incomparably kinder, even in its fears, than that of the Irreligios, even in his jollities; but we now consider them, not in relation to our Lords Throne, but his Table: And in This Precise respect, we think it plain, that as This duty is stated, it must needs cause Great troubl to the One, and None to the Other.

For the Irreligios will therefor be free from any Troubl from it, if he Forbear; bicause he believeth himself so from any Obligation to Com: But the Religios, whether he Com or Forbear, will hardly escape Disquiets, so much the more Grievos, by how much the Duty is more Im∣portant.

Whether it wer not better to Level This in equal dignity with other holy offices of Gods worship (which is the utmost the Apostl pleaded for) than thus to Advance it above them All; and for its maintenance in That height, put it to ex∣ercise such unjust Tyranny, over its most loving and faith∣ful subjects, no less contrary to its Own Nature, than Their Happiness; If it be not already plain enogh, it will appear more so, when we find This unhappy way of honoring it, no less mischievos to the Publik peace of the Church, than to the Private, of the best of its members.