The Communicant's Companion (continued)
conflicts. Frequent fresh recruits and fresh supplies, are necessary for those that are so closely besieged, and are so vigorously attacked, by a potent adversary. He improves all advantages against us, therefore it is our wisdom not to neglect any advantage against him, and particularly this ordinance.
While we are often laboring under great coldness and deadness of affection towards divine things, we need oft to use those means which are proper to kindle that holy fire, and keep it burning. We find, by sad experience, that our coal from the altar is soon quenched, our thoughts grow flat and low, and unconcerned about the other world, by being so much conversant with this; we have therefore need to be often celebrating the memorial of Christ's death and sufferings, than which nothing can be more affecting to a Christian, nor more proper to raise and refine the thoughts; it is a subject that more than once has made the disciples' hearts to bum within them.
Much of our communion with God is kept up by the renewing of our covenant with him, and the frequent interchanging of solemn assurances. It is not superfluous, but highly serviceable, both to our holiness and our comfort, oft to present ourselves to God as living sacrifices, alive from the dead. It is a token of Christ's favor to us, and must not he slighted, that he not only admits, but invites us oft to repeat this solemnity, and is ready again to seal to us, if we be but ready to seal to him. Jonathan, therefore "caused David to swear again, because he loved him." And an honest mind will not startle at assurances.
2. Consider how poor the excuses are with which men commonly justify themselves in this neglect. They let slip many an opportunity of attending upon the Lord in this ordinance, and why do they?
Perhaps they are so full of worldly business, that they have neither time nor heart for that close application to the work of a sacrament which they know is requisite: the shop must be attended, accounts must be kept, debts owing them must be got in, and debts they owe must be paid; it may be, some affair of more than ordinary difficulty and importance is upon their hands, of which they are in care about the issue, and till that be over, they think it not amiss to withdraw from the Lord's Supper. And is this thy excuse? Weigh it in the balances of the sanctuary then, and consider, is any business more necessary than the doing of thy duty to God, and the working out of thine own salvation? Thou art careful and troubled about many things; but is not this the one thing needful, to which every thing else should be obliged to give way? Dost thou not think thy worldly business would prosper and succeed the better for thy care about the main matter? If it were left whilst thou comest hither to worship, mightest thou not return to it with greater hope to speed in it? And dost thou not spare time from thy business for things of much less moment than this? Thou wilt find time, as busy as thou art, to eat and drink, and sleep, and converse with thy friends; and is not the nourishment of thy soul, its repose in God, and communion with him, much more necessary? I dare say, thou wilt own it is.
If indeed thou canst not allow so much time for solemn secret worship in preparation for this ordinance, and reflection upon it, as others do, and as thou thyself sometime hast done, and wouldst do, yet let not that keep thee from the ordinance; thy heart may be in heaven, when thy hands are about the world; and a serious Christian may, through God's assistance, do a great deal of work in a little time. If the hours that should be thus employed, be trifled away in that which is idle and impertinent, it is our sin; but if they be forced out of our hands by necessary and unavoidable avocations, it is but our affliction, and ought not to hinder us from the ordinance. The less time we have for preparation, the more close and intent we should be in the ordinance itself, and so make up the loss. A welcome guest never comes unseasonably to one that always keeps a good house.
But if, indeed, thy heart is so set upon the world, so filled with the cares of it, and so eager in the pursuits of it, that thou hast no mind to the comforts of this ordinance, no spirit nor life for the business of it,—surely thou hast left thy first love, and thou hast most need of all to come to this ordinance for the recovery of the ground thou hast lost. Dost thou think that the inordinacy of thine affections to the world, will be a passable excuse for the coldness of thine affections to the Lord Jesus? Make haste, and get this matter mended, and conclude, that thy worldly business then becomes a snare to thee, and thy concern about it is excessive and inordinate, and an ill symptom, when it prevails to keep thee back from this ordinance.
Perhaps some unhappy quarrels, with some relations or with neighbors, some vexatious law-suit they are engaged in, or some hot words that have passed, are pleaded as an excuse for withdrawing from the communion.
They are not in charity with others, or others are not in charity with them; and they have been told, and it is undoubtedly true, that it is better to stay away than come in malice; but then the malice is so far from being an excuse for the staying away, that really the staying away is an aggravation of the malice. The law in this case is very express: If thy brother has ought against thee, that is, if thy conscience tell thee that thou art the party offending, do not therefore leave the altar, but leave thy gift before the altar, as a pawn for thy return, and go first and be reconciled to thy brother, by confessing thy fault, begging his pardon, and making satisfaction for the wrong done, and then be sure to come and offer thy gift. But, on the other