Worthy Communicating, Introduction · Part 3 · Chapter 2
CHAP. II. Of three other Hindrances from Receiving.
The Contents.
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 Gods 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 against 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.
A Third thing that keeps back several from the Sacrament, though both in Duty to their Saviour, and in tenderness to their own Souls, they are most straitly bound to frequent it, is because therein they are to promise concerning every sin they find themselves guilty of, that they will no more commit it; and this Promise they dare not make, because they fear they shall not keep it.
Now as for these Persons, I would desire them to consider, that if this be a sufficient hindrance to keep them from this Ordinance, it is equally so to keep them from their Prayers, nay, from their very Baptism, and being inroll'd Christians. For God will not hear their Prayers for the Pardon of any Sin till they Repent of it, and resolve within themselves and make him Faithful promises that they will never more commit it. Nor did he admit them to Baptism, to be listed Members of his Church, till they had Renounced the Devil and all his works, with all the sinful Lusts of the Flesh, and promised to keep his Holy Will and Commandements, and walk in the same all the days of of their Lives. If we stick at these Promises then, we must scruple saying our Prayers, and boggle at all Religion, and, if we were yet unbaptized, upon this account refuse our Baptism, since therein we did, and ought to make as large and express promises of leaving all our sins, as we can, or are required to make in the Holy Communion.
But to those, who are afraid of the Holy Sacrament upon this account, I have these two things to add.
1. Promise this Amendment, and keep it, and then the Doubt is answer'd.
2. Though after some time they should forget themselves, and break it in some instance, yet still have they the benefit of Repentance afterwards.
1st, I would advise them to promise this amendment, and keep it, and then the Doubt is answered. When the Objection against promising, is only the danger of performing, when they both can and ought to perform: it is an objection that lies only against themselves, in a suspicion that they will be wanting to their own bounden Duty and Service; and that is better removed by their care faithfully to discharge it, than by any thing that I can say to it. They ought to perform it, and if they will they may do it; and therefore let them be careful to do that, and this difficulty is ended.
They ought, I say, to perform this Amendment which they promise to Almighty God, and leave every sin which formerly they have committed. God will not forgive us any Fault, whilst we persist Impenitent, and continue to repeat it; but requires first, on our part, that we forsake and amend it. Sin no more, says our Saviour to the Woman taken in Adultery, and then will not I condemn thee, Joh. 8.4.11. And let the Wicked man forsake his ways, says God by Isaiah, and return unto the Lord, and then he will have mercy upon him, and abundantly pardon. Is. 5.7. It is no indifferent matter that is left to our own choice, whether we will leave our sins, or no; but the thing must of necessity be done, if ever we hope to appease God, or go to Heaven: so that we must not be less forward to promise, for that is our Duty, but more careful to perform.
And as they ought to perform this amendment, which they promise to Almighty God; so by his Grace they may perform it, if they will and have a mind to it. When at this Feast they say they will never commit this, or that sin any more, as God has required; they say not that they will never be surprized into it, but that they will never act it willfully, i. e. when they see and are aware of it; or, if at any time they do, that they will not persist in it, but amend it, Repentance always going along from the beginning to the end of the Gospel Covenant. And this by Gods help they all may do, if they make it their serious business, and lay out their utmost care and pains upon it. For when a mans Conscience tells him that the thing is sinful which he is about to act, or at least he could readily see it, if he would direct his Eye to it: he need not go on unless he will, but, if he please, may instantly turn away from it. This, I say, he may do; for if he will not be wanting to himself, God will not be wanting to him in it, but inable him effectually to abstain from it when he duly indeavours it. If once we are careful to work out our own Salvation ▪ St. Paul assures us that he will work in us both to will, and to do, Phil. 2.12, 13. To him that hath, i. e. imploys what he hath, our Saviour promises that more shall still be given, Mat. 25.29: and elsewhere again, God will give the Holy Spirit to those that ask him. Luc. 11.13.
And since they may p…rform this Am…ndment if they will, and ou…ht to perform it if ever they hope to be accepted; let them but be careful so to do, and then this hindrance will give them no more trouble, but be quite removed. They will have no cause to be slow to promise, what they will be thus honestly careful to perform.
2. Though afterwards they should forget themselves, and break this promise in some instance; yet is not their case desperate thereupon, but they have still the benefit of Repentance afterwards.
Indeed, if they break it as soon as ever they have made it, and run constant changes in sinning and repenting, performing this time, and transgressing it the next: that Repentance will be of no avail with God, because it rests only in fair Words and Promises, or at best in some faint attempts, without any real Reformation and Amendment. Nay, if they fall a Second time into some sins, which lay waste the Conscience, such as Murder, Adultery, willful Perjury, and the like, which few good men can ever incur at first, and fewer can afterwards Repeat, when once they have smarted for it: it may still give cause why the sufficiency of their Repentance should be questioned. But if in sins which are more ordinarily incurred, as Discontent, Pride, Revenge, Backbiting, Passion, &c. which are generally meant by those who are kept back by this Impediment: If after they have promised to leave these sins, I say, they go on for some due time to make good their word, and avoid the fault in several opportunities that lead them to it, but at last happen to forget themselves, and break it in some Instance: yet doth not that null their former Repentance, or make their Case desperate thereupon; but they have still the benefit of Repentance afterwards, and by amending what they have done amiss, may be perfectly r…stored and made whole again. For God will pardon us upon our Repentance, not only Once, or a Second time, but as often as there is occasion. So that if after we have promised in the Sacrament, that we will never more be guilty of any particular sin, we yield to it at length, and are a-new overcome: let us but Repent of that Breach, and fully resolve against it a second time, and then we are made whole as we were in our former station.
As for this Hindrance then, whereby some are kept back from the Sacrament, viz. Their promising therein concerning every Fault that they will no more commit it, which promise they d…e not make, because they are afraid they shall not keep it: it need not stick with them, nor ought to hinder any man that pretends to Religion. For let them promise this Amendment, and keep it, and then the Doubt is answered. Or, if after they have kept it for some time, they happen to fail upon some occasion; let them Repent of that Breach, and make new Promises and Resolutions, and then they are whole again. And all this has nothing in it that can be avoided, or ought to be feared, but is all necessary and desirable to be done: for it is their Duty thus to promise, and their Duty to perform, and their great Priviledge, that, if they fail in any instance afterwards, upon repeating their Repentance they shall receive a Pardon. It is what every man must do, not only to be a worthy Communicant, but to be a Christian. For the same things are promised in Prayer, and in Holy Baptism: so that if any man draw back from them, and sticks to promise them; he must not pray to God, nor pretend to Religion, nor, were he to chuse again, be baptized into the Christian Profession.
4. A Fourth thing which keeps back several from the Sacrament, Is the great difficulty they apprehend to be in a worthy Receiving of it, and their want of time and leisure to prepare for it. They fancy it is a very hard thing for any man worthily to Communicate; and since 'tis hard, in must needs require much time and application to prepare themselves for it: and as for their parts, they have little leisure from their business, and are not made to master Difficulties; so that they must be content, and hope they shall be excused, if they abstain from it.
This objection many are ready to make against coming to the Communion. But every Christian will be much ashamed of it, and slow to urge it a second time, when once he considers, that it lies not more against it, than against an H…ly Life, and all Religion. For all the particulars of worthy Communicating, as I have shewn, are equally parts of indispensable Duty, and a good man. God has required no more Virtues in us at the time of Receiving, than he requires at all other times to render us acceptable Christians, to fit us to say our Prayers, or to give us any hopes of Eternal Happiness. So that if any man says the work of the Sacrament is over-hard, and therefore he is not willing, or wants time to fit himself for Receiving: he may as well say he is not willing, or wants time to be a Christian, or to go to Heaven, and upon that Plea may with equal Reason bid adieu to all Religion.
But to answer this more particularly, I must observe to them,
1. That if it did really require all this time and pains to prepare for it, yet would that be no sufficient Reason or Excuse for any of us to Neglect it.
2. That to all true Penitents it is not so difficult, nor requires so much time as is imagined; so that they have not so much as this Discouragement to make them backward in it.
3. That all, even the poorest and most employed, have time sufficient, if they will use it to that end; and that of those, who have less leisure and abilities, so as that they cannot fit themselves in great Degrees, God expects the less preparation, and accepts it at their hands.
1. I say, If it did really require all this time and pains to prepare for it which is supposed, yet would that be no sufficient Reason or Excuse for any of us to negl…ct it. For when God bids us do a thing, can any man think it a good excuse to say, I would if it were not troublesome, or long a doing? Must we perform those things only at his Command, which are easie, and soon over; but neglect all others, which imploy more care and pains, and require to be attended longer? How we may like such Masters, I will not say, but I am sure God will entertain no such Servants as will pick and chuse with his Commands, and obey them no further than their own ease and occasions will suffer them. No, he expects we should do him Service, though it be with difficulty and loss to our own selves. And this in all Reason he may very well require of us, because we our selves, who can plead no such Deserts, nor make any such Recompences as he propose, do all look for it from our Servants, in any business they are to do for us. For if we set them to any work, we shall think it a very odd Answer, if they tell us they would do it for us, but that they are unwilling to be at so much pains, or to spare so much time as it requires.
Although a worthy Communicating then would require much time and pains to prepare for it, yet would not that be a just excuse for any Person to Neglect it. For since God Commands it, nay, Commands it urgently, and lays a great weight upon it; we are bound in all Duty to perform it, though it cost us both time and pains so to do.
But,
2. To all true Penitents it is not so difficult, nor requires so much time as is imagined; so that they have not so much as this Discouragement to make them backward in it.
The Difficulty of worthy Receiving lies not in giving Christ Thanks, or believing the Scripture and all its Promises, as I have shewn; but only in Repenting of all our Sins. And this, indeed, has more difficulty in it, and requires more time to ill men, who are held Captives by them; but not very much to good, who are already set free, and have broke off from them.
1. I say, Repentance of all their Sins, and amendment of their Lives, has more difficulty in it, and requires more time to ill men. For they have many Lusts to pare off which are very dear to them, and many things to set straight, which cannot all be done upon the sudden. When they come to enter upon a good Life, who as yet are strangers to it; they must consider particularly of all Gods Laws which are the Rule of it, and examine their own Hearts at every one, to see against which of them they have offended, and there make their particular purposes, and full resolutions of Amendment. They must spend time and pains upon this examination, to bring them to a Penitent purpose, and a deliberate well-weighed Resolution: and when that is done, it will cost them more time and pains still in frequent Tryals, as in the course of Life and Business they meet with opportunities to practise and perform what they have resolv'd upon. For, when upon a strict Review of their whole Lives they find they have several sins to amend, they must not think, after they have resolved against them, to get perfectly quit of them on the sudden. But they must withstand the Temptations to them once and again, and pass through frequent Tryals, and exercise themselves in many Conflicts, before they will have got the Conquest, and be indeed reformed from them.
Thus will it require both much time and pains for an ill man to become good, and not only to Resolve that he will amend all his ways, but to put in practice and perf…m it too.
'Tis true, indeed, I cannot say the actual amendment of every Fault, and the performance as well as purpose of obeying in every Commandment, is necessary to a worthy Communicant. For a full Resolution of amendment, without staying for time and opportunities to fulfill it, is sufficient to fit us for this Feast; as I have observ'd it did in the Apostles Days, when, upon their first Conversion and becoming Penitent, before they had time to perform what they had promised, men were admitted to the Sacrament, as to other parts of Worship. So that the Repentance required of us to a worthy Communion, will not take up all that time, which is necessary to amend a whole Life, and to practise all the Duties of a Good man.
But although it will not call for all that time which is necessary to a New Life and Practice; y…t will it require all that, which is necessary to beget and actuate a New Heart and Purpose: and that will be much more in …ll, than it will be in good men. For wh…n ill men examine themselves, to find out all their Sins, that they may resolve agai…st them: they have many more sins to Repent of, and imploy their minds upon; and are more Strangers to their own Hearts and Lives, having never observed or looked into them, and so need the greater Labour of Recollection; and more hardness of Heart and coldness of Spirit, so that they do not so easily renounce them, nor can so readily and fully Resolve against them, when th…y have discovered them, as good men can.
A… for this Repentance of all their sins then, which consists not in an actual amendment of them, but in full Purposes and Resol…tions never more to commit them, which is sufficient to a worthy Communion: it has more difficulty in it, and requires more time than ordinary to ill men who are held Captives by them.
But,
2. It doth not require very much to good, who are set free, and have broke off from them.
The great thing which they have to do, is to examine what are their Faults, and to find out their own miscarriages: for if once they discover them, they are so habitually set to amend every thing that is amiss, that they will quickly resolve against them. And this discovery they will make much easier, and sooner, than ill men can. For their Faults being fewer, are sooner run over; and their Consciences being tender, and used to observe them, they do better remember them, and are the readier, when they are asked, to give in an Information of them, than the others are. Indeed, if they do not accustome themselves to Self-examinations, they will find the more to do, and need a longer time, when they come to them: But if they are much vers'd in them, especially if they take an account of the Day past every Evening; having daily discovered and acknowledged all their Faults, they will bear them still in mind, and have an habitual sense of them; and so be able at any time, to tell what acts they are to promise and resolve upon, at a few minutes warning; as we may well suppose they did in the first times, when they Communicated every day, and, under the pressing wants and distractions they conflicted with, could not set apart whole hours for preparation.
Thus is the work of Preparation for the Communion, not so difficult to true Penitents, nor requiring so much time as some have imagined. It may cost them some time whilst they imploy their Thoughts in actuating their Love, and Thankfulness, and other Graces, before they come; but if they have little leisure for it, this need not be long a doing; for most good minds are so inclined and habituated to these Tempers, that they can express them, and that too, answerable to the Degree of Warmth their Complexion▪ allows in other things, with Fervor and Intension, upon any warning. But the great Work, which may seem to have length and trouble in it, is Repentance of all their Sins; and this will not be either long, or troublesome to them. For the only thing that will give them trouble in it, is the Work of Self-Examination, to find out what their sins have been; their Hearts being so good, that they can quickly resolve against them, when once they have discovered them: and this they will not find tedious, but may dispatch in convenient time. If they were yet to begin the work of Reformation, indeed, they must spend more hours, or days upon it, and be held to it so long, till they could run over all Gods Laws, and all their own actions, and work themselves up into firm purposes of amendment at every thing they find was done amiss through their whole Lives, which would be a more tedious and painful business: So that when ill men come to prepare themselves for the Sacrament, they must set out more time for it, and expect to pass through greater hardship. But then they must remember not to charge this upon the Communion, but upon a New Life and Regeneration; it not being for the work of worthy Receiving, but of Repentance and Reformation, which they must go through with whether they receive or no, that all this time is spent, and hard pains taken. But if they have begun to Repent long ago, and have indeavoured carefully to become good men; a much less time will serve their turn: for they will be able presently to resolve against a…y Fault they see, being habitually set against all already; and also see all they have to repent of, upon a small Examination. If they have not been used to frequent Examinations, so as to have all their sins at hand before them; it may hold them a longer time: but if they have examined often, especially if they have reviewed and acknowledged every Night their every Days Transgressions, they will be able to do it at a few minutes warning. So that if they should happen at any time to be surprized with a Communion, which it is not decent for any good Christian to s…inch from, though all would desire a more solemn preparation where they have time for it, yet can they fit themselves for it in that strait, and know what sins to resolve against upon a few moments Recollection.
But besides that it would be no sufficient excuse to any Person to neglect the Holy Sacrament, though it required all that time and pains which is supposed; and that to all true Penitents it is not so tedious, or difficult as some have imagined, so that they have not so much as this discouragement in make them backward in it: I proceed now,
3. To sh…w that all, even the poorest and m…st impl…yed, have … sufficient, if they will … it … that end; and that …f those who have less leisure and opp…rtunities, so as that th…y … fit themselves in great Degrees, God expects the less preparation, and ….
… imployed, have time sufficient to prepare for the Communion, if they would use it to that end.
That which makes them apprehend they have no time for it, is a perswasion, that all preparation must be carried on in the Closet, when they are sequestred from all worldly Affairs, and have set themselves apart for Devotion and Religious Meditations. And for doing this, they who are full of business, who must labour all the day long, till they have quite tired themselves, for maintenance, or whose time is not at their own disposal, but at the will of others, complain they have no leisure, or vacant time to spare.
But now, besides that no persons must pretend they can find no time for set Devotions, and separate Thoughts, since the most imployed of all can find it sometimes to throw away on Vanity and Diversions: this conceit, that all preparation ought to be carried on in the Closet, is a mistake; for, when any Persons are so minded, it may go on whilst they are held at work, and ingaged in the course of their imployment. For the great business of preparation, as has been shewn, lies in examining our own hearts, to find out what our sins have been, and in resolving particularly against them. And this a man may carry on in any place, where he has Liberty for thought and Recollection. He may call to mind his own ways as he is on a Journey, or busie at his work; for thought is free at all times, and every man may consider and reflect whensoever he has a mind to it. And so long as he can find time for this, he has time enough to prepare himself, let his Condition be as Dependant, or his time as much taken up, as it will.
And as for for those, who have less leisure and opportunities, so as that they cannot fit themselves in great Degrees, God expects the less preparation, I say, and accepts it at their hands.
Thus much he expects of every man, and that all may and must perform, viz. That they examine themselves about all those things which they know are sinful, and, wheresoever they find themselves Guilty, resolve stedfastly to do so no more, and humbly ask his Pardon; and that they have an affectionate thankful sense of Christs Death, and of all that he has done for them. But as for the Degrees of these Duties, how high they shall be in their Detestation of every Sin, how ardent in their Acts of Resignation, how Passionate in their Love and Thankful Affection; though he is well pleased with it where he finds it, yet he exacts not the utmost height, as I have †Part 1. Chap. 3.observed, in those who are fitter for it; nor looks for more in any, than that every man return according to the opportunities which he has given him. Some have Naturally much flame, and great vehemence in all their Passions, and much time in their own hands, and much help from good and inlivening books, or great quickness of Wit and parts, which can readily and advantageously represent to their own minds the motives to these Dispositions; and these Persons are able to imprint an higher measure of them, and affect their own Hearts more deeply with them, than others of cooler tempers, and less leisure, and fewer helps, and slower understandings, can ever hope to do. But when men have less time and abilities for them, God expects the less perfection and Degrees of them. For in these Cases, his Rule is this: VntoUnto whomsoever much is given, of him shall much be required; and to whom men have committed much, of him they will ask the more. Luc. 12.48.
And thus I have considered this Fourth Hindrance, and sh…wn that the difficulty of the thing, or the want of time, can be no just Reason or Excuse to keep any man from Receiving. And the sum of what I have suggested in this bu…iness, is this: If it requir…d …, that is no sufficient ground for any person to neglect it; because when God commands us to do a thing, as he has done most strictly in this Case, we must be willing to spend both time and pains upon it. But in reality, it is neither so painful nor tedious to good men, as is ordinarily imagined. It costs more, indeed, to ill men, because they have more faults to examine after, and more backwardness to resolve against them; but this expence of time and pains they must not impute to the Communion, but to an Holy Life and Regeneration, which, whether they Communicate or no, if they Love their own Souls they must labour and manfully indeavour in. But as for Good men, their great work is Self-examination, it being an easie thing for them to resolve against any sins when they see them; and this will not be long or tedious to them: nay, if they have been used to examine often, and to call themselves to an account every evening, if necessity so requires, it may be dispatch'd at a few minutes warning. It is a thing which all men, even the poor and most imployed, may find time for, yea, when there is need of it, without hindring or neglecting any other affair, if they are careful to use it to that end; and when they have less leisure and abilities, so as that they cannot fit themselves in great Degrees, there God expects the less preparation, and accepts it at their hands. To Communicate, is a most necessary Duty, which will not be excused; and a most equitable and easie one, which need not be declined; so that no pretence of hardship, or of want of time ought ever to be urged, or can ever be allowed to put us by it.
5. A Fifth thing, which hinders several from the Sacrament, and makes them carelesly to neglect it, is because they see others, or have found themselves to be no whit bettered or improved by it; so that 'tis not worth their while to fit themselves for it.
This is a plea, which some, who are pretty constant in other Ordinances, are wont to make for their great neglect of this. But if there be any weight in it, they are much to blame in restraining it to the Sacrament, since it would hold much stronger for their not coming to Prayers, or the publick Assemblies, or other parts of Worship. For these same persons that make this Complaint, of being little better'd or improved by it, could say the same of them too if they had a mind to it. For they are much more frequent in reading the Scriptures, in saying their Prayers, in hearing Sermons, and in joyning in all other parts of Worship at the Publick Assemblies, than they are at this Ordinance: so that if they are no ways better'd under the means of Grace, that unfruitfulness ought least of all to be charged upon the Sacrament, for alas! it is but very seldome they are seen at it, but much more upon praying to God, and hearing the Word, and other parts of Worship. And therefore if unfruitfulness under any Ordinance be a Reason, not of using greater care in it that they may get profit by it, but of a negligent abstaining from it; they are to blame in confining it to the Communion, since it would serve much more to excuse them from Prayers, and Sermons, and all other parts of Worship and Devotion.
But that none may be hindred by it from coming to this Feast, I shall observe,
1. That where it is true, there is no excuse from it.
2. That in all good mens case 'tis false, for they are really better by it.
3. That where they are not better'd at all, or not so much as might be expected, that is purely through their own Fault, and they must mend it.
1. Where 'tis true that they are no better by the Sacrament, that is no excuse for their neglect of it. And this is plain, because we are not bound to Communicate only in Interest, so as when that ceases we might be free from it; but in Duty too, our Lord having most expresly required and injoin'd it. Had we nothing but our own benefit to ingage us to it, then indeed it would be a good Reason not to trouble our selves with it, when we found we were no better by it. But God has made it our Duty to come, as we have seen, by an express and indispensable Commandment: And when there is Gods Law and Precept in the Case, it is an ill excuse for any man who neglects it, to say he did so, because he could not hope to be a gainer by it. If we refuse to do what he bids us, when it brings in no Advantage to our selves, we cast off his Service, and begin to be acted by other Principles; we do as good as tell him that we will do all things out of Interest, and with an eye to our own profit, but nothing for his Pleasure, and in obedience to his Commandment; which is as much as to say, we will only serve our selves, but not serve him at all.
2. In all Good mens case 'tis false, for they are really made better by it.
They are not better perhaps in what they expect, because their expectations are not right, but they look for such benefits from the Sacrament, as God never intended by it; nay, such, it may be, as in this world he never means to convey to them, either by it, or by any other Instrument. And thus it is when men hope, after they have Communicated, to be fill'd with sensible joys and transports, to be absolutely assured of Gods special Love and Kindness, to be freed thenceforward from all further Fears and Doubtings, to have a removal of some troublesome temptations, to get quit of all Thoughts and Desires, and the very first motions to ill things, of all dulness and distraction in their Devotions, of all sinful surprises and involuntary escapes, and such like. These are benefits, which although God out of his abundant Grace and Indulgence may sometimes allow to us, yet he has no where promised us, nor sees always fit for us; nay, some of them in this Estate do not agreee to us, being Exemptions from such infirmities as are inseparable from our Natures: and therefore, when we come to the Sacrament, they are not to be expected in it. They are not of the number of those blessings which are inseparably made over to it, or of those effects which are always wrought by it; so that we have no Reason to complain of its being a barren, and unfruitful Ordinance, because they are with-held from us.
But although they are not benefited in these Respects, yet are they in others, which make it richly worth their while to fit themselves for this Feast, and are an abundant Recompence for all the pains they take in it. For, besides the quieting of their Consciences, though not with an absolute Assurance, (a pitch of hope that is very rarely found in any, even of the best Persons) yet with a very comfortable sense of Gods Love and Friendship; which is an effect it will have in those good minds, who consider that therein they confirm'd the New Covenant with God, wherein he promised them pardon if they would Repent, and they profess'd to do it: Besides this effect, I say, of quieting their Consciences, it benefits them further in their Graces and Virtuous indowments. For, though some of them fear they are not, yet in reality all Good men▪ are bettered by the Sacrament, some by improving, and all by continuing in their Goodness, which they are to ascribe to it.
1. Some Good men, I say, (and those, I hope, the greatest Part) are better'd in the Sacrament, by an Improvement of those Graces which they bring along to it: They thank Christ more freely, and Love him more affectionately, and are resign'd to him more intirely, and watch against those Temptations which were wont to win most upon them more carefully after every receiving, than they did before. It spurs them on, where their pace was slackned; and makes them more mindful of any Duty, when they had forgot it; and brings them back to it, when they had strayed from it; and makes them Circumspect to discharge it, when they had been more remiss and careless of it: it helps Husbands, to be more tender and affectionate; Wives, to be more dutiful and observant; Children, to be more respectful, towardly, and obedient; Servants, to be more Faithful, and Diligent; and all men to be more concerned to Honour God, to be more Humble and Temperate, True and Faithful, Just and Charitable, Meck and Peaceable, than they were before they partook of it. All these Virtues, Tempers and Dispositions, as there is need of them, and they can attend and apply their minds to them, are quickned and set on by it. And though this Holy Flame, which was kindled in their minds at the Altar, will burn dim, and grow cool again; and this Religious bent of Heart will slacken and be more remiss in time: yet being a fre…h inlivened and intended by a new approach to this Feast, the former Ardors will be revived, and the same bent establish'd, and so they will be always advancing forward in a continual improvement.
This increase of their Graces, and Augmentation of all virtuous Dispositions, especially of those wherein they are most defective, the Sacrament works in many good persons, and 'tis very fit it should do it in all. And although I dare not say they are unworthy of it, or unbetter'd and unfruitful under it; yet I will say they are very much wanting to their own Souls, who are not careful to carry on, and attain this improvement by it. And if they examine their Growth in Grace and Goodness, by a growth in these points; I believe the greatest part of careful and devout Receivers, will find they are really made more perfect, and improved in Virtue by frequenting it.
Yea, I add further, they may be thus improved by it, though upon Examination they themselves should not be able to point out Determinately in what, or make a clear Discovery of it. For very few Persons do so strictly observe the Degrees of their own Attainments in any Virtues, with what ease they do them, and how seldome they sin against them; as may inable them to compare exactly the pitch of their present Graces, with the pitch of the same Graces sometime afterwards. And if they should very narrowly observe them, yet would they not be able nicely to judge of every small increase; for little things are no more discernable in Grace, than they are in Nature, nor can be easier seen in growing Virtues, than in a growing man, or Tree, or other Natural improvements. And besides, since the Grace which the Sacrament is to improve in us, is so diffused, and extends to so many instances; when really we have gain'd and advanced in it, yet may it be hard for us to recollect, and shew determinately in what, and specifie it in the Particulars.
It is so I am sure in knowledge, which is another thing wherein the instances are so infinitely numerous. For although it be very plain, that the longer any man lives, the more ordinarily he understands and improves in Knowledge; yet if most of us were asked how much we are wiser now than we were a Month or two Months since, it might often puzzle us to answer it, and, though it be plain we are improved, to particularize in what, as well as it is to particularize our improvements by the Sacrament. So that not only those good men, whose growth is apparent; but also several others, who have not particularly discovered it, are bettered in Communicating, by an improvement of those Graces which they brought along to it.
But if any Good men are not better'd in the Sacrament, by improving; yet are they all,
2. By continuing in their Goodness, which they must ascribe to it, and for which it is most richly worth their pains to frequent it.
It is one great Grace and Benefit to all Good men, that they can maintain their present station in Goodness, and not Relapse and fall back into their former sins again. Their Natural Lusts are only kept under, not quite extinguish'd in them, and will grow bold, and strive for Mastery upon any fair occasion. And they are daily in the way of manifold Temptations, which awaken them, and give more strength and advantage to them. And they are many times either wearied out with watchings, or lull'd asleep in secure carelesness, which makes them lyable to become a prey to them. They are closely beset with Powerful Enemies, and much indanger'd by continual Temptations, and oft-times unguarded and fit to make but a very weak Defence; which are things that would hinder them from standing where they are, as well as from improving and going further. So that it is a very great benefit, and they are much the better by it, if any thing can help them to keep what Grace they have got already, as well as inable them to gain more. This continuance in Goodness, is less indeed than Improvement; but yet it is a most valuable thing, and of so great account, that, were there nothing more to be had by it, for its sake alone it were most richly worth any mans while to come to the Holy Sacrament.
And this Benefit, which all good men hold, since they would cease to be good, should they fall from it, all worthy Receivers ought to ascribe as much to the Communion, as to any other thing. They owe it not to it alone, indeed, but to other means also, viz. to hearing and reading the Word, and meditating upon it, which puts them in mind of their Duty, and of the great motives to it; to Self-examination, which shews them their Falls and Deviations from it; to solemn Vows and Promises, which bind them to be careful in it; and to fervent faithful Prayers, which bring down Gods Grac… and Spirit that inables them to perform it. All these, and others, are great means of securing their standing in an Holy Course, amidst all their Temptations to depart from it; and therefore to every one of them they they must in part ascribe it. But the Sacrament contributes to it as much, at least, if not more than any thing besides; so that in accounting whence they receive this great benefit, it ought not in any wise to be excluded. For therein they remember and fix in mind the Death of Christ, which is the highest motive to it; and exercise that Faith, and Love, and Thankfulness, and Resignation, and Repentance, which are the best means to set it forward; and make God solemn Vows and Promises, which are the straitest bond to ingage them to it; and put up many fervent Prayers, which are the best course to make way for it; and receive those inward Graces and Assistances, as I have shewn, which inable them to discharge it. So that when worthy Communicants continue after the Sacrament to hold their present pitch of Goodness, and do not slide back again into their former sins; they must not say they are no better by it, for this benefit of standing in a good state, they receive from it. Though it doth not improve and bring them forward, yet it helps mightily to continue and keep them where they are.
Thus are all good People really bettered by the Sacrament. For, besides the Peace of Conscience, which is thereby much settled in those Penitents, who understand and consider, that therein they have seal'd the Covenant of Pardon with Almighty God: Besides this effect, I say, in those who rightly understand it; the Graces of some are much improved, and the standing of all is greatly maintain'd by it, which last, were there no other expectation from it, is a most valuable benefit, and such, wherefore it is highly worth any mans labour to frequent it.
3. Where they are not bettered at all by the Sacrament, or not so much as might be expected, that is purely through their own Fault, and they must amend it.
Where they are not bettered at all by the Sacrament, I say, or not so much as might be expected, that is purely through their own Fault. If they examine their own hearts about it, they will find that they have been wanting in those things, which should have made it a lively means and help to their improvement. It may be, after they have felt in their own Souls that they have renounced all evil ways, which might fit them for it; they do not yet perceive any affecting peace of mind, and comfortable sense of the Love of God to be wrought by it: but then that is because they do not consider, how therein they confirmed a League of Love, and received assurance of his Favour to the Penitent. Perhaps they are not improved in an Holy Life, nor prevail more against their sins after they have joyn'd in it; but then that is because they are wanting in those things, which are necessary to such Improvement. They did not inquire what their particular sins were, and deliberately resolve against them before they came to it: nor are careful to bear in mind what they have promised, and to watch the opportunities of performing it, after they have been at it. Had these things been done, and this care been shewn, both before and after it; they may be assured, as I have shewn, both from the virtue of Gods Promise, and the Nature of the thing, that they would have been the better by it. But when these means are not used, but omitted, they cannot expect it should have its effect in making them obedient. For the Sacrament helps us to grow in Grace and Goodness, as a moral means, which works only in concurrence with our own care, but not without it. It makes us leave our sins, by ingaging us to examine after them, and particularly to resolve against them, and to strive as the opportunities come to get quit of them; and by bringing down such gracious Assistances to us, as will serve our turn when we indeavour with them. But if we will be wanting to our selves in these Self-Examinations, and particular Resolutions, and after-care and good indeavours; then can it do us no good, because we will not suffer it: and therefore, as we were before, so we shall continue, the same unreform'd, and unimproved persons still.
Thus is the want of being bettered by the Sacrament, either at all, or so much as might be expected, altogether our own Fault; namely, because we come not to it with that particular sight and consideration of all our sins, and resolution against them, nor are afterwards so mindful of it, and shew that care to perform what we have resolv'd, which is necessary to our amendment: nor have that consideration of its being a sealing of the Covenant of Peace and Reconciliation, which is as necessary to our Comfort and Peace of mind from it. So that whensoever we fail of that benefit, which should accrue by it, it is purely through our own Neglect, and we must thank our selves for it.
And since this want of being bettered, is wholly our own Fault; let all those who are kept back by it, take care to amend that, and then this objection is answer'd. When they receive no benefit from it, they themselves are to be blamed for omitting those things which are necessary to it; and if they will take care to use them the next time, they will be benefited by it: So that this hindrance lasts no longer than they are pleas'd it should, and when they will, need be no hindrance to them at all.
As for those then, that urge this for their not coming to the Sacrament, viz. Their not being better'd or i…proved by it: My Answer to them in sum is this. If there be any force in it, it will hold much stronger for their not coming to Prayers, or the Publick Assemblies, and ought not so much to hinder them from this Feast, as from all other parts of Worship. But, indeed, it is no just hindrance, nor is there any sufficient excuse at all from it. Where 'tis true, there is no fair excuse in it; because we are not only bound in Interest, but in strict Duty also to Communicate. But in the case of all good men 'tis false, for they are really the better by it, tho' perhaps they do not think or understand it. For it either improves them in their Goodness, as 'tis highly fit it should and will do all, who are not wanting to themselves: or at least it continues them in it, which, where there is nothing more, is of it self most richly worth all the pains they bestow upon it. And where they are not better'd at all, or not so much as might be expected; that is purely their own Fault, and will hinder them no longer than they have a mind to it; for when they please they may amend it. If they are good men, they are better by it; and if they are ill, their being no better doth not excuse their Neglect of it; and they may be bettered the next time, if they will take that care which is necessary to it: so that this ought not in any wise to be an Hindrance, and keep them from it.