Worthy Communicating, Table of contents
THE CONTENTS.
PART I. The meaning of Feasting in the Sacrament.
CHAP. I. Of the meaning of our eating and drinking in the Sacrament. THree ends of Feasting in the Lords Supper. 1 … in Remembrance and Commemoration of our Saviour Christ, and of his dying for us. To remember him is not barely to call to mind that once there was such a Person, but to think of his particular Quality and Relation to us, which are worth remembring, as of his being our most Faithful Teacher, our most Gracious Governour, our most intire Friend, and noble Benefactor. These things usually commemorated by Festivals. 2 End is in confirmation of the New Covenant which his Death purchased for us. An account of the New Covenant. Christs Death purchased it: It is ratified in the Holy Sacrament, which is shewn from the same thing being done in Baptisme, Circumcision, and the Passover which answered to it: more particularly. 1. From the Words of Institution, wherein the Cup is call'd the New Covenant, and we are bid to drink of it, which was a Covenant-Rite; and the Bread Christs Body, to the same intent the Paschal Lamb was, which was a Federal Conveyance of it. 2. From its being a Feast or Sacrifice, for Sacrifice is one way of Covenanting with God, and by Feasting on it we partake of it. 3. From its conveying the particular Blessings of the New Covenant, which otherwise than by Federal Promises, or Performances are not to be had. 3 End is in Ratification of a League of Love and Friendship with those Brethren that Communicate with us, and with all others. This Chapter summ'd up. Page 5.
CHAP. II. Of the Worthiness of Communicating in the Sacrament. To Communicate Worthily, is to do it with such Tempers and Behaviours as are worthy of it, and becoming Things which are meant by it. The First End was to remember Christ, both, first, As our Lord and Master, which calls for Honour and Reverence in our selves, and a care to maintain his Honour among others. For mindfulness of his Commands, and Resolutions of Obedience. 2. As our most kind Friend and Benefactor, which calls for Love and an hearty Affection for him. For Joy and Gladness in what we receive from him. For Thankfulness for all his Kindnesses, particularly in Dying for us. And as this Death was a Sacrifice for our Sins, the Remembrance of it calls for a deep sense of our own unworthiness. An utter Abhorrence of our Sins, which caused his Sufferings. A Resignation of our selves to his Vse, as thereby we are become his own Purchase. The Second End was to confirm the New Covenant with God which his Blood procured. This calls for Sincerity and Faithfulness. A Third End was to confirm a League of Love and Friendship with all Christians. This calls for Peace and Charity to all Persons, and particularly for Alms to the Necessitous. A Summary Repetition of these Qualifications. A Belief of these Things, which carries us on to these Tempers and Performances, is the Faith that makes us Worthy Communicants. page 48
CHAP. III. A further Account of this Worthiness. These recited Tempers are all necessary in the Person Communicating, but not at all necessary to be expresly exercised in the Time of Communion. A Direction in which it may be fit to lay out our Devotion at that time. All these are provided for in the Churches Prayers, so that we may exercise them worthily if we go along devoutly at all the Parts of the Communion Service. page 87
CHAP. IV. Worthy Receiving not extraordinary difficult, and of unworthiness to Communicate. To silence the Complaint of extraordinary difficulty in coming worthily to this Sacrament, three things noted. 1. All the particulars of worthy Receiving, are necessary parts of Duty, and of a good Man; so that no more is required to fit us for receiving, than is required to fit us to dye, or to go to Heaven. 2. They are all necessary Qualifications of an acceptable Prayer, Vow, or Thanksgiving; so that no more is required to it, than to a worthy discharge of all other Acts of Religion. 3. However they may be commended, yet they are not necessarily required in more intense, and transporting degrees in it, than in other instances of Devotion. The only unworthiness, which can put us by this Ordinance, is Impenitence: if Repentance will go down with any man, nothing else need stick with him. This Point of Worthy Communicating summ'd up. pag. 100
PART II.
CHAP. I. Of the Duty of Communicating. To Communicate is a Duty incumbent on us, as appears, 1. From the obliging import of the Command about it. This Command of Christ shewn, and several Notes added, which reatly recommend and enforce it, viz. It is such an Instance, as best shews our peculiar Reverence and Love to him; the whole yoke of Jewish Ceremonies is taken away, and only it, and Baptism, two cheap and easie Rites, imposed in stead of them; it was his last Command, he gave it the Night before he suffered; in St. Paul's Commission to Preach the Gospel, it was particularly specified; without greatest Danger to our selves it cannot be neglected, as appears from our Saviours Words, Joh. 6.53. which are shewn to speak of it; and from the Danger of Neglecting the Jewish Passover, which answered to it. 2. From the obliging Nature of those things which are meant by it, viz. Because therein we publickly own Christ and his Religion, and solemnly remember him, and confirm the New Covenant with God, and a League of Friendship with our Brethren, and are vouchsafed the highest Honour, and receive Tokens of greatest Love, and enjoyment of present Graces, and pledges of future Glory from him: all which no Good man ought, and no Ingenuous man will decline, when he is call'd to them. This Duty obliges those only who are of Age for it, and them too only at such times as they have an Opportunity and a fit Occasion offered. An Objection against its being a Duty, from 1 Cor. 11.25, answered. The Neglect of it is a great Sin. This God may excuse in those good Souls, who through Ignorance or Error are held back, and because of their over-high Veneration for it, think themselves unworthy to come to it, whilst in the honesty of their Hearts they thus mistake it. But he will not excuse it in them when they are better inform'd; and much less in others, who neglect it because they are careless of it, or too Wicked and impenitent to receive it. Page 126
CHAP. II. Of the Benefits of Communicating. The Sacrament is full of Blessings, which make it not only our Duty, but our Priviledge. In the general, it is the most effectual means in all Religion to recommend our Prayers, and make them powerful; and so is the likeliest way to attain all Mercies. In particular, 1. It seals to us the Pardon of our Sins for the Peace of our Consciences. 2. It encreases and Confirms in us all Graces. Those are ordinarily such as we bring along with us. It confers Grace, 1. By the Natural Virtue and Tendency of those Duties, which it both exercises and excites in us. 2. By those inward Assistances, which it conveys to us. Since on all these accounts it is so excellent a Means of Grace and New Life, 'tis the best Rule any Person can observe who would go on in the Work of Repentance. All these Motives to Communicate, both from Duty and Interest, summ'd up. Page 167
PART III. Of the Hindrances that keep Men from the Communion.
CHAP. I. Two Hindrances from Communicating. One most general Hindrance, that keeps men from the Sacrament, is a Fear of their being Vnworthy and Vnfit to receive it. This Answer'd, by shewing, 1. The Partiality of it, because they are not so scrupulous about Neglecting, as about Vnworthy Receiving, though there be the same Cause for it. 2. That every true Penitent is worthy of it: Yea, he that has only fully purposed Amendment, though he has not had time to perform it. 3. Impenitenee, which unfits them for it, is no Excuse for the Neglect of it. 4. Impenitent men, who alone are unfit, if they understand the danger of their State, cannot continue in it, but amend it, and then they may worthily Communicate. 2. A Second Hindrance is, because an Vnworthy Receiver eats his own Damnation, 1 Cor. 11.29. which makes not Receiving seem the safer side. By Damnation is meant, 1. A Damning Sin, which is deadly till we repent of it; and such are both unworthy Eating, and sinful Abstaining, so that they are equal as to that Point. 2. Temporal Penalties, which were inflicted for their Intemperance at this Feast, and other Disorders peculiar to those Times, and are not now usual in ours; so th…t the Fear of them need not discourage us from it. Page 197
CHAP. II. Of Three other Hindrances from Receiving. A Third Hindrance is, because therein they are to promise concerning every Sin, that they will no more commit it; which Promise some dare not make, because they fear they shall not keep it. If this be sufficient to hinder any man from the Communion; it ought also to hinder him from Prayers, and being Baptized a Christian. But it must not hinder men from any of them. 1. Let them promise this Amendment, and keep it, and then the Doubt is answered. They ought to make it. And by God's Grace they may perform it, if they have a mind to it. 2. If after some time they happen to break it in any Instance, they have the Benefit of Repentance afterwards. A Fourth Hindrance is the great difficulty supposed to be in it, and want of time and leisure to prepare for it. This lies not more against the Communion, than aganst an Holy Life, and all Religion. But it must not put us by from any of them. For, 1. If it required all that Time and Pains which is supposed, that would be no Excuse for any of us to neglect it. To true Penitents, the Time and Pains is not so great as is imagined. It requires more of Ill men, but less of Good, who may prepare for it in a less time, yea, if used to Self-examinations, upon a few Minutes warning. 3. The poorest and most imployed have time sufficient, if they would use it to that end: and where they have fewer helps, and less time, the less Preparation is accepted of them. A Fifth Hindrance is, because they see others, or have found themselves to be no better by it; so that 'tis not worth their while to fit themselves for it. If this have any Force, it is not to be restrained to the Sacrament, but holds stronger against Prayers, and other Parts of Worship. But it ought not to hinder any Persons. For, 1. Where it is true, there is no Excuse from it. 2. In all good mens case 'tis false, for they are really better by it; many by improving in their goodness, all by continuing in it, for which it is richly worth their pains to come to it. 3. Where they are not bettered at all, or not so much as might be expected; that is purely through their own Fault, in not using the means of improving by it: so let them amend that, and this Hindrance is removed. Page 223
CHAP. III. Of want of Charity. A Sixth Hindrance is a Fear lest they want that Charity, particularly towards Enemies and those who have given them Provocations, which is required to it. An account what Love is, and what is not due to such Persons. 1. We are bound to shew them all the Offices of general Charity, which are due to our Neighbour at large, or to all others. This Love contains in it all the Particular Offices of Justice, Charity, and Peace, which are due to all mankind: It is transgressed by all the opposite Instances, but by nothing more than hard and uncandid Censures and Suspicions. The commonness and sinfulness of this Carriage. The want of this Charity unfits men for this Feast; but so i… doth for Prayers, and all other Religious, Worship. 2. We are not bound to shew them all the Offices of special Esteem, Trust, and Confidence, which are not fit to be placed on all men, but on such only as are qualified for them. When they sufficiently shew Repentance of their Fault, they are to be re-admitted to the same state of Favour and Friendship. We must be Candid in Judging when their Repentance is sufficiently evidenced. An humble Confession is ordinarily a sufficient Proof of it for the first Fault; but not when it has been oft repeated. Luc. 17.4, which seems to affirm it, answer'd. Several Cases clear'd, which are sometimes thought by Pious Souls to be a breach of Charity towards Enemies, but in reality are not. As, not forgetting Injuries or Vnkindnesses, but still retaining a Remembrance of them. Thinking the worse of those who offered them. Being troubled at the sight of them, as that puts them in mind of the great Losses they have sustain'd by them. Shewing more reserve, and carrying a greater distance in Conversing with them, than with other men. These are no breach of Charity towards them, nor can be a just Hindrance from the Communion. Page 262
CHAP. IV. Of Law-Suits. They are an Hindrance from the Communion, when there is sin in them. They are not sinful in themselves, which is shewn, 1. From the necessity of them. 2. From the Magistrates Office being appointed for them. 3. From Gods taking Legal Determinations upon himself, as if he were the Author of them. 4. From Courts erected by consent in the Apostles Days, which ministred to them. These St. Paul prescribed to the Corinthians, 1 Cor. 6. They are the Assemblies mention'd Jam. 2.2, 5. From our Saviours, and St. Pauls Practice, who in claiming the Benefit of them, warranted and authorized them. An Objection from Mat. 5.38, 39, 40. consider'd; which is shewn not to condemn defending our selves in any case when others implead us; nor moving Suits in all, but only in case of lighter Losses and Indignities, such as our Saviour there mentions, or making them minister to Revenge in any others. And 1 Cor. 6.7. answered, which makes them not a Damning sin, but only when some Virtuous ends do not require them, a Defect and Diminution. But they are sinful, 1. When they are begun upon an unjustifiable Ground. Such they always are, 1. When they are Vindictive, not Reparative; as when we sue insolvent Persons; or others upon such Words or Actions, for which, besides Costs, no Damages that are valuable are like to be allotted us. 2. When they are for Reparation of small things, which countervail not the evil and hazard of a Suit, but ought to be a matter of Patience and Forgiveness, and so be quietly put up without recourse to it. In judging of this smallness, we must not estimate by our own Pride and Passions; but by the reality of Things, and the Judgment of indifferent, humble, and dispassionate Persons. This is true, not only in case of Injuries to our own selves, but also in case of Trust, when we have the charge of others. 2. Suits are sinful when they are carried on by a sinful Management: As they are, when they make us transgress any of those Duties towards our Adversaries, which oblige us towards all Persons. To avoid all these in Suing, is an hard Point: So we must be slow in coming to it, and very circumspect when we are forced upon it. The Answer to this Hindrance summ'd up. Page 304
CHAP. V. Of Three other Hindrances. A Seventh Hindrance, is, because others are not in Charity with them, so that they are afraid they want that Peace which is required to it. As for other mens uncharitableness, it is their sin, and so unfits them; but not being ours, it unfits not us for Receiving. If that ought to exclude any from the Sacrament, it had excluded Christ and his Apostles, and the Primitive Christians, since none had ever such implacable Enemies as they had. Care to be taken that their Enmity be not continued through our Fault; so that if we have given just occasion, we must endeavour a Reconciliation; and if we gave none, be careful not to hate them again. An Eighth Hindrance is, because 'tis a Presumption in us to come to it, and therefore an Humble man ought in all modesty to abstain from it. But, 1. 'Tis no Presumption to come when we are call'd, and to do what we are bidden. 2. 'Tis a very great Presumption to stay away, and leave it undone. 3. If the height of Priviledge and Honour in it be sufficient to make an humble man refuse the Communion; it will also carry him to renounce the whole Christian Profession. A Ninth Hindrance is, because many good People are seldom or never seen at it, so that they have good Company, and may be good too, if they abstain from it. But, 1. In inquiring after our own Duty, we are not to ask whether others practise it, but whether Christ has any where enjoyn'd it. 2. If any Good People keep from the Sacrament, that is no part of their Goodness, so that therein they are not to be imitated. 3. Though they might be acceptably Good, whilst through innocent Scruples and honest Ignorance they were afraid to come to it: yet will it be a very great Fault even in them to Neglect it after they are better informed, which will not be forgiven, but upon their Amendment of it. Page 362
CHAP. VI. Of Two more Hindrances. A Tenth Hindrance is, because others who are unworthy of it, are admitted to join in it. But, 1. They ought not to be forward in judging others unworthy, lest they be mistaken in it. 2. When some, who, as they have great cause to think, are unworthy, do receive, yet ought not that to hinder them from joining in it. For if it be a sufficient Hindrance, it had equally hindred our Saviour Christ, and the Primitive Christians. It ought not only to hinder us from the Communion, but also from being Members of the Christian Church and Profession; but 'tis plainly of no Force for either of them, since one man shall not bear anothers, but every man his own burden. 3. If still any are really offended at the Communion of the Wicked, upon complaint made in the Congregation they are to be suspended from the Holy Table, and denied the Sacrament. An Eleventh Hindrance is the Gesture of Kneeling, which is required to it. When any are absent upon this account, there is no excuse from it. Three things insisted on to prevent their being hindred by it. 1. Kneeling is no unsuitable Posture in receiving, so that if we were left at Liberty, we might have enough to justifie our selves in making use of it. 2. It is appointed by our Governours, whom God Commands us to obey in all lawful Things; so that every Good man ought to observe it. But if it neither had Authority to injoyn, nor Reason to recommend it, but another Posture might be better used: Yet, 3. Since it may lawfully, though not so well, be used too, for the Sacraments sake, which is not otherwise to be had, we should at least comply with it. No Hindrance to this Complyance, because the Gesture of Kneeling is different from what our Saviour used. For so is sitting too, and therefore they and we are equally concerned to answer it. The Posture he used was no part of the Institution, so that the Institution is not broken when the Posture is altered. Neither it, nor any other, has any Command of God for it; so that none is necessary, but all are still indifferent. When a Posture, different from that at the first Institution, was intro…uced in Sacraments, our Saviour himself, and they too have submitted to it. Again, no hindrance to it from the fear of worshiping the Bread, or its being a Popish Rite. A conclusion of this point. Page 381
CHAP. VII. Of some other Hindrances. An Account of some other Hindrances. One abstains because the day before he was at a Feast. Another, because his Child is sick, or he himself is lighty indisposed. A third, because his Wife or Husband cannot come along with him to joyn in it. A fourth, because he has a Visit to make, or a Friend come in, who in all civility must be attended. A fifth, because of a Showr of Rain, or a sharp Air abroad, so that he must endure a piercing Blast, or wet his Foot, to go out to it. These are no Excuse from it, but still Men are bound to Communicate. Some Devout Meditations and Prayers to help them in a Worthy Discharge of it. After they have received, they must be careful to make good those holy Vows and Promises which they made to God in the Holy Sacrament. Page 421 Heads of Self-Examination, for the use of those who would find out what Sins they have to Repent of, either before a Sacrament, or at any other Times. Page 465
A Prayer before the Sacrament. Page 474
A Prayer and Thanksgiving after the Sacrament. Page 478
A Morning Prayer for a Family. Page 484
An Evening Prayer for a Family. Page 487