'So bountiful a table': Tillotson's 'Persuasive to Frequent Communion'

Tillotson's sermon 'Persuasive to Frequent Communion' is yet another example of how Latitudinarian piety could feel remarkably like High Church piety.  Or, to phrase it somewhat more accurately, the sermon demonstrates a shared piety.

What is striking about the sermon is how it overturns any notion of a sacramental coldness in the Latitudinarian sensibility.  It evinces a warm joy in the Sacrament, far removed from the woefully inaccurate stereotype of the Latitudinarian approach to the Lord's Supper.  This is immediately detected in the sermon's opening, pointing to the Eucharist as the anticipation of the banquet in the Kingdom:

So that as often as we approach the table of the Lord, we should comfort ourselves with the thoughts of that blessed time when we shall eat and drink with him in his kingdom, and shall be admitted to the great feast of the Lamb, and to eternal communion with God the judge of all, and with our blessed and glorified Redeemer, and the holy angels, and the spirits of just men made perfect.

The example of the apostolic and primitive church is invoked to encourage frequent reception of the Sacrament:

The obligation that lies upon all Christians to the frequent observance and practice of this institution. For though it be not necessarily implied in these words, "as oft as ye eat this bread and drink this cup;" yet if we compare these words of the apostle with the usage and practice of Christians at that time, which was to communicate in this holy sacrament so often as they solemnly met together to worship God, they plainly suppose and recommend to us the frequent use of this sacrament, or rather imply an obligation upon Christians to embrace all opportunities of receiving it.

It is affirmed that the Sacrament is 'one of the best means ... of ... conveying' benefits and blessings to us: 

We are likewise obliged hereunto in point of interest. The benefits which we expect to be derived and assured to us by this sacrament are all the blessings of the new covenant, the forgiveness of our sins, the grace and assistance of God's holy Spirit to enable us to perform the conditions of this covenant required on our part; and the comforts of God 's holy Spirit to encourage is in well doing, and to support us under sufferings; and the glorious reward of eternal life. So that in neglecting this sacrament we neglect our own interest and happiness, we forsake our own mercies, and judge ourselves unworthy of all the blessings of the gospel, and deprive ourselves of one of the best means and advantages of confirming and conveying these blessings to us.

The reality of sin in the Christian life should not, Tillotson asserts, be used to justify abstention from the Sacrament, for in the Supper 'in a very lively and affecting manner [is] exhibited to us' the Lord's atoning sacrifice:

But the neglect of the sacrament is not the way to prevent these sins; but, on the contrary, the constant receiving of it, with the best preparation we can, is one of the most effectual means to prevent sin for the future, and to obtain the assistance of God's grace to that end: and if we fall into sin afterwards, we may be renewed by repentance; "for we have an advocate with the Father, Jesus Christ the righteous, who is the propitiation for our sins," and as such, is in a very lively and affecting manner exhibited to us in this blessed sacrament of his body broken , and his blood shed for the remission of our sins.

The sermon concludes with a beautiful evocation of the gift of the Sacrament:

In vain do we bemoan the decay of our graces, and our slow progress and improvement in Christianity, whilst we wilfully despise the best means of our growth in goodness. Well do we deserve that God should send leanness into our souls, and make them to consume and pine away in perpetual doubting and trouble, if, when God himself doth spread so bountiful a table for us, and set before is the bread of life, we will not come and feed upon it with joy and thankfulness.

It would be rather odd indeed to describe this as a 'low' account of the Sacrament or as the expression of a 'low' sacramental piety.  It has a warmth, richness, and seriousness that, rather than being contrasted with High Church sacramental piety, shares much of both the tenor and substance of High Church preaching on the Sacrament.  It is, then, a reminder that during the 'long 18th century' there was a warmth and joy in the mainstream of Anglican sacramental piety.

If we seriously believe the great blessings which are there exhibited to us, and ready to be conferred upon us, we should be so far from neglecting them, that we should heartily thank God for every opportunity he offers to us of being made partakers of such benefits. When such a price is put into our hands, shall we want hearts to make use of it? Methinks we should long with David (who saw but a shadow of these blessings) to be satisfied with the good things of God's house, and to draw near his altar; and should cry out with him, "O when shall I come and appear before thee? My soul longeth, yea even fainteth, for the courts of the Lord, and my flesh crieth out for the living God."