Worthy Communicating, Introduction · Part 3 · Chapter 3
CHAP. III. Of want of Charity.
The Contents.
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 common…ess, and sinfulness of this Carriage. Th… want of this Charity unfits men for this Feast; but so it 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.
A Sixth Hindrance, which keeps back several from this Feast, is their fe… lest they want that Charity which is required to it. They have some profest Enemies, that own Hatred and a mischievous inclination in all their Carriage; or some false Friends and Confidents, who, though not out of Malice, yet to serve a particular turn or interest, have proved very unfaithful or injurious; or some imprudent and unwise Dependants, who, when they meant well, perhaps, have done things very disadvantageous and displeasing to them in their business. From the Malice of some, or the Falseness of others, or the folly of a third sort, they have received those Provocations, which they cannot yet cast out of their minds; and when they remember them, they feel their hearts are much estranged from those who offered them; and whilst they are so, they fear they love them not as they ought, nor have that Charity towards Enemies and injurious Persons, which God requires in all Communicants.
And this want of Charity for Enemies and offensive Persons is urged, not only by those, who either do, or wish ill to them, who indeed have just cause to say they want it: but also by others who incur neither of them, and therefore have no sufficient cause at all for it. For many Good People, who requite no injuries to those who have provoked them, …, Charity, and Peace, which God requires of us towards all men, and which are all that is due to them: are yet afraid that they have not so much Charity for them as the Law injoyns, because they still remember their Injuries or Vnkindnesses, or think the worse of their Persons, or keep a greater distance from them in their Carriage, or forbear to use them, as formerly they did, in the quality of particular Friends and Confidents, or with-hold some other special Favours, which are not due to them, nor are any breach at all of that Charity, which they ought to have for them.
This is a great cause of Scruple to many honest minds, who are really troubled with it: and particularly it is a most common hindrance from the Holy Sacrament; there being no Duty, I think, which the generality of men believe more indispensably required, than Peace and Charity in every worthy Communicant. And therefore that they who want this Love of Enemies, which unfits them for this Feast, may quickly set about the attainment of it; and that they who have it, may not be troubled, or held back from receiving as if they had it not; I shall here indeavour to give a plain state of it, and shew, both what is, and what is not imply'd in it. And this I shall do in these two particulars.
1. We are bound to shew our Enemies, and any others who have provoked us, all the Offices of general Charity, or all that Love which is due to our Neighbour at large, and to all other Persons. So that whilst we allow ous selves in the breach of this, we are unfit for this Feast, and must instantly amend that we may be fitted for it.
But,
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. So that when we fail only in these, we are in no Fault, nor have any need to be troubled, or kept back by it.
1. I say, We are bound to shew our Enemies, and any others, who, by their unkind, indiscreet, or injurious carriage, have provoked us, all the Offices of General Charity, or all that Love which is due to our Neighbour at large, and to all other Persons: So that if we allow our selves in the breach of it, we are unfit for this Feast, and must instantly amend that we may be fitted for it.
We are bound to shew them all the Offices of general Charity, or to treat them with all that Love which is due to our Neighbour at large, and to all other Persons.
How hardly soever they might be treated either among Jews or Gentiles, yet in Christianity our Enemies are Neighbours and Brethren, and ought to share in all that Love, which God requires of us towards the promiscuous Multitude of other men. For it takes off all that hatred and spiteful Resentment, which would exclude them from all good Offices; and sets them in the Rank of Neighbours, whom God commands us to treat with all those instances of Kindness, wherein consists the loving our Neighbour as our selves. This is plain, from its not permitting us to hate, as the Jewish Law did, but strictly injoyning us to Love them, Mat. 5.44, 45; for where Love is, it naturally issues out in all of them as there is occasion, upon which account it is call'd the fulfilling of the Law, i. e. of that part of it which concerns us towards men, because working no ill, as St. Paul says, to our Neighbour, it leads us into all of them, Rom. 13.9, 10. Besides, that our Enemies are to share in all that Love which is due to our Neighbours, our Saviour plainly declares, when he singles out a most bitter Enemy, and sets him forth as the Neighbour whom the Law mentions, making the Samaritane a Neighbour even to a Jewish man, between whom there was the most inveterate and inbred Enmity and Opposition. For when the Lawyer asked him, who is my Neighbour; he tells him by the Parable of a Jewish man, who being left wounded by the Thieves, found a Neighbour of the good Samaritane, that 'tis any one he meets with, though a Stranger, though an Enemy, yea, though of a Party and Profession in Religion most odious unto his, which ordinarily causes the highest and most implacable Enmities, as it did between the Jews and Samaritanes, who stood at so great a distance, as that they would not give or ask so much as a †Joh. 4.9.Cup of Water of each other, or have any sort of entercourse together. This was his Neighbour, says he, and so must thou be in a like Case, go, and do so likewise, Luke 10. v. 29, to 38.
Thus are all we Christians bound to hold our Enemies, and those who have provoked us, in the same promiscuous Rank with all others, and notwithstanding all their unkindness, or injurious Carriage, to look upon them as our Neighbours, whom we are to Love as we do our selves.
And that Love contains in it all the particular Offices of Justice, Charity, and Peace, which we owe to Mankind at large, even to all Persons.
1. It contains in it all the Duties of Justice; as namely, that we be true to them in all our Speeches, and faithful in all our Promises, and just and equal in all our Dealings, never seizing, hurting, or detaining any thing which belongs to them; nor any ways perverting, obstructing, or infringing any Right, because 'tis theirs.
2. All the Duties of Charity, as that we honour them for their Virtues, and pity them in their Miseries, and relieve them in their Wants; and, when they will take it, not passionately and publickly (which shews not any Love of them, but our Wrath and Spleen against them) but with great Privacy and Friendship, reprove them for their Faults, and Congratulate with them in their Joys, and conceal their Defects, and vindicate their injured Reputations, and be Courteous and Condescensive, Meek and Gentle in our Carriage, Candid in putting a good Interpretation upon all their Words and Actions, especially such as relate to our own selves, placable or easie to be intreated after any Offences, and apt to forgive and requi…e them with lost Speech, fair Carriage, good Offices, and the like.
3. All the Duties of Peace, in maintaining Vnity and Quietness, and avoiding all Strife and Variance, Clamour and Brawling with them, as with all Mankind.
All these, as I have †Meas. of Christ. Ob…d. B. 2.elsewhere particularly shewn, are such Duties as we owe to our Neighbour at large, and to all men: and then to our Enemies among them, since in Christianity they are Brethren and Neighbours too, and have a claim to them. And these, Love and Brotherly kindness, when once it is seated in us, will be sure to effect, and make us pay them. For he that Loveth another, as St. Paul saith, hath fulfill'd the Law. Because this, thou shalt not commit Adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false Witness, thou shalt not covet; and if there be any other Commandment, i. e. respecting others, it is briefly comprehended in this saying, Thou shalt Love thy Neighbour as thy self. Love works no ill to his Neighbour, therefore Love is the fullfilling of the Law. Rom. 13.8, 9, 10.
And since we are bound to Love our Enemies, in paying them all this Justice, Charity, and Peace, which I have mentioned as due to all Persons: 'tis plain that we fail of it, whensoever we act against it in any of these Particulars.
1. We fail of it if at any time we do any wrong, or shew any acts of Injustice towards them. As if we falsify and lye to them, or break our Faith and Promise with them, or raise Calumnies, or report false and slanderous Stories of them, or bear false witness against them, or wrongfully with-hold what is due to them, or oppress, cozen, or defraud them, or take away their Lives, or maim their Bodies, by Secret Arts, or open Fight, or Assassination, or the like.
2. We fail of it, if in any instance we are uncharitable, or break the Peace with them. As when we envy and r…pin… at their good, or rejoyce at their hurt, or, when we could wipe them off, suffer false stains to stick upon them without any Vindication, or speak all the ill we know of them, and backbite and revile them, especially if we do it with Aggravation, Triumph, and Scorn, when any fall of theirs has given us an occasion, or openly upbraid them with our kindnesses, or reproach them with their own sins, or mock and deride them with their Infirmities, or affront them in our Carriage, or are Passionate, and burst out into bitterness and brawling, strife and debate upon any provocation, or are unthankfully forgetful of their former favours, or implacable after their injuries, or thirst after revenge, and are hasty to punish, or rigorous in exactions, or such like.
All these are a Breach of that Love and Duty, which we ought to bear towards our Enemies in common with all other persons, as might be proved, were there any need of it, of every one of the particulars. And by reason they have deserv'd ill of us, and given us great provocations; unless we are very circumspect, and keep a strict Guard upon our selves, in all our Discourses and Carriage towards them, we shall be in great danger to incur them.
But among all the instances of uncharitableness to our Enemies, there is none whereto we are more obnoxious, and against which we ought to watch with greater carefulness, as we tender the safety of our own Souls, than hard Censures and Suspicions, or fancying the worst Designs, and putting the worst Interpretations upon all their words and actions when they come before us.
This, God knows, is a most general and Reigning sin among all Adversaries, and is daily seen, not only among the notoriously ill and irreligious, but also among those, who are otherwise very sober and devoutly serious. For even the generality of men, when the Actions of their Enemies come to be scann'd before them, are very apt to turn them to an ill sense, and to make the most of them to their prejudice, and judge of them, not as indifferent and unconcern'd persons, but as they who desire to find Faults, and to pick out something which they may accuse in them.
And this has been every where done, not only against particular persons, but, on all hands, against whole Bodies and Parties of Men, who, in any thing relating to the Times, are of different Perswasions, and either think or act not after their Projects and Opinions. For how apt have, not only private men been in the case of particular quarrels; but many also in the heat, and at the top of all Parties, in judging of their opposites to mistrust ill Designs even in their good Actions, and to impute all their ill to unmixt Malice, without making any allowances of forgetfulness, over-sight, impetuous heat, or other humane Frailties; to take every thing by the wrong handle, and where it might, and would b…ar a good, were there any Love to construe it, to fix upon it an ill Sense, and to interpret it to their disadvantage. In arguing upon all their words and actions, they suck'd out nothing but the venome, and turn'd every thing into a sore about them, and were strangely rash in bestowing opprobricus and ill Names upon them, and laid about them at that rate, as if they fancied they could not exceed, either in thinking, or in speaking evil of them. In all which, instead of being check'd with any Remorse for it, their Consciences rather countenanced and encouraged it. For since, as they apprehended, the cause they contended for was good in their own Party, and bad in the Party that opposed it: This Carriage they call'd not wrath and spite, but Zeal, and thought accordingly that God would own and accept it.
But this is a very sinful and unchristian Carriage. It is utterly contrary to the Love of Enemies; for Love is always inclinable to think the best, and leans, so far as the thing will bear, to the side of Favour, both in judging, and speaking of all their A…tions. It is plainly contrary to our L…ds Rule, who warns us not to judge that we be not judged, i. e. not to be forward in passing Sentence against others, that God may not pass Sentence against us: for with what measure we mete in judging of their Actions, he will mete out to us again, Mat. 7.1, 2. It is a direct Breach of that Charity which St. Paul describes, and makes of absolute necessity to our immortal happiness. For Charity, says he, thinks or surmizes no Evil, it believes all things, so far as in any reason it may, to other mens advantage. And without this Charity, though we have the spriteliest Zeal for the best Parties, … though we give our Bodies to be burned … Martyrs, it profits us nothing, i. e. towards Gods acceptance, 1 Cor. 13.3, 5, 7. Since it is a Zeal, which is not peaceable as well as pure, since it is not full of Mercy and good Fruits, but issues out in a bitter and invenom'd Spirit, which turns all things to the worst, and is bent in all points to the hurt of those who fall under it; 'tis plain it can never come from God, who, being Mercy and Love it self, can never be the Author of so much Cruelty and Hatred; but must be ascribed to our own Lusts, and the infernal Spirits, as the true Parents and Abettors of it. And this St. James expresly says of that bitter Zeal, which takes not a tender Heart, and bowels of Love or Charity along with it. If it were that from above, saith he, it would first indeed be pure, but then it would next be peaceable, gentle, easie to be intreated, full of Mercy and good Fruits. If God kindled it, since he is Love it self, and requires us to Love our Enemies as our selves, these Fruits of Love and Mercy would be sure to accompany it. But if all these are shut out, and it dwells in an hurtful and imbittered Spirit; if that be a bitter envying or †foreign.Zeal, that dwells in your Hearts: then, adds he, glory not in it; for this descends not from above, so as to have God for the Author of it, but is sensual, i. e. arising from your own Passions, nay, Devillish, being set on by the malicious Agency of Infernal Spirits, Jam. 3.14, 15, 16, 17.
And thus it appears when really we are out of Charity with any persons who have provoked us, and fall short of that Love of Enemies, which Gods Law requires of us: For then we Love them not as we ought, when we are any ways unjust to them, or apt upon every little occasion to strive and contend with them, or deal uncharitably by them in any Conversation, particularly in malicious Surmizes and Suspicions, and uncandid Censures, which are so general in all, but more abundant in our times, when the Nation is divided into Parties, and men seem to have forgot that there is any Religion towards Enemies, or any Love due to them who have given them personal Provocations, or side with a Party opposite to what they espouse.
And if upon a survey of our Carriage in these particulars, we find this to be our Case, and that we are thus out of Charity, and have not forgiven any who have provoked us: 'tis very true, whilst that lasts we are unfit for the Sacrament, since he that worthily joyns in it, must come in Love, and have freely forgiven all the World. But then we are also equally unfit to pray, or ask the forgiveness of our own sins at Gods hands; since, if we pray in Wrath and Enmity, he will not hear us. Nay, this not forgiving others turns all our own Prayers into a Curse, and makes them a dreadful and down-right Imprecation against our selves. For when we say this Prayer—forgive us our trespasses as we forgive them that trespass against us, with malice in our Hearts: the plain English of it is, that God would revenge our Trespasses on our heads, as we are ready to revenge their Trespasses on theirs: which is so bold, and Fool-hardy an Address, as no man, I presume, will put up to God, who considers what he says.
When really we are out of Charity therefore, and have not forgiven others; we are not only unfit to Communicate, but to the full as unfit to make any Prayers, or place any Hope in Almighty God. And when once he is sensible that this is his State, there is no wise man will continue in it, but will forthwith resolve to lay aside all his Resentments, and get out of it.
This he may find difficult, indeed, when he sets about it; but it is absolutely necessary to be done, and unless he would incur the Wrath of God, and … …ternal pains of Hell, which … thousand times more difficul…, … go through with it. But … considers how much he himself needs to be forgiven, and how he has infini…ely more provoked God, than his Brother has provoked him; he will find it no very hard matter to forgive him for Christs sake, though it might be hard to do it for his own. And besides, if he will not dwell upon the injuries or unkindnesses which are so provoking, but cast them out so soon as he perceives they are enter'd into his mind; it will yet be much easier to him. He cannot quite forget them, it may be, so as that he shall never think of them: but when without his leave they start up in his thoughts, he can chuse whether he will harbour and give way to them. And if he will be careful to do that, the great difficulty of Forgiveness is removed. For it is our dwelling upon an injury received, and hearkening to ill suggestions that aggravate the deed, and the malice or unworthiness of him that offered it, which heightens our Resentment of it to that Degree, that we have much ado before we can bring our selves to be reconciled. So that if we would not harbour and entertain the thoughts of it, the forgiveness of an injury would have much more ease in it. And this Remedy St. Paul prescribes to prevent all Wrath and Revengeful Carriage. Let not the Sun go down upon your Wrath, neither give place to the Devil, or to a †foreign.Calumniator and Accuser, i. e. to exasperating Thoughts and Insinuations, whether suggested to us by our own minds, or by the whisperings of others, Eph. 4.26, 27.
And thus having proved that we are bound to shew our Enemies, and those who have provoked us, all the Offices of general Charity, or all that Love which is due to our Neighbour at large, and to all other Persons; so that whilst we allow our selves in the breach of them we are unfit for this Feast, and must instantly amend, that we may be fitted for it: I proceed now,
2. To shew that 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: so that when we fail only in these, we are in no fault, nor have any need to be troubled, or kept back by it.
We are not bound to make an Enemy a familiar Companion, or a particular Friend, a Partner of our Secrets, a Sharer of our Trust, or an Officer in our business: but may be more afraid of him, and keep more at a distance from him, and use more Caution and Reserve in conversing with him, than with other men. As for all the instances of general Charity, indeed, they are due upon a Reason which is common to our Enemies with others, i. e. their being Men and Christians: so that they ought to share in them, and we fail of our Duty to them, when at any time we with-hold them from them. But as for these marks of special esteem and confidence; they are founded on particular reasons and fitness of Persons, as likeness of humour, Fidelity of Affection, aptness for our affairs, or the like; so that in them we are not bound to our Enemies, who are plainly unfit through their profest Enmity, or treacherous falseness; nay, nor to any one among others; but are left at Liberty to make such choice as shall seem best to our Prudence. This Liberty must in all Equity and Reason be allowed us, because upon a right choice of these Persons the innocence, ease, and safety of our Lives, most nearly depends; and without being left to discretion in it, we must unavoidably throw our selves into inextricable Snares, and numberless Calamities. And that it is allowed, our Saviour clearly intimates, when he recommends to us the wisdom of Serpents, bidding us shew all the prudence we can devise, so long as no unrighteousness mixes with it, but it is wholly guided by the Doves innocence, Mat. 10.16. And in this he has gone before us in his own Practice. For though he loved those who believed on him, Joh. 2. with all that Love which his Law requires, i. e. with a general Affection: yet, as the Evangelist tells us, he did not trust or commit himself to them, because he knew all men, v. 23, 24.
So long then as we requite no Injuries upon our Enemies, or others that have offended us, nor are wanting to them in any point of Justice, Charity, or Peace, which is due to all Persons; we are not uncharitable to them, in thinking the worse of their persons, or carrying our selves towards them at a greater …, or forbearing to use them, as forme… we did, in the quality of particular … and Confederates, or with … some other special Favours, … Fault has justly forfeited, an… … have no more claim to.
Indeed, if afterwards they Repent of their Offence which makes the breach between us, and amend that Fault which unfits them for our Business or Converse, when only we our selves are concern'd, and the thing is not of that weight as that we may be jealous over it, and we have no other cause but that offence to exclude them from it; 'tis a Christian Part, not only to retain them in a general Charity in common with all other Persons, but also to re-admit them to the same State, which formerly they held with us.
When the concern is not purely our own, but we are set to secure higher and more publick ends; there, 'tis true, we are not bound presently to re-admit to the same state upon Repentance. And thus it is in the point of Discipline, wherein the Sin is not presently pardoned so soon as the Criminal has Repented of it: but the punishment is oft-times continued, (as it was in the lasting Excommunications of the Primitive Christians) that the durableness of the smart may both more terrifie others from it, and amend themselves by begetting a more lasting memory and abhorrence of it. And thus 'tis too in point of Publick Trust, when we act not for our selves, but pursuant to our care of others: for there we may lay aside Penitents, because they have once sinn'd, thinking there is more safety in those who have still stood firm, and been always innocent. And thus St. Paul did with Mark, who had †Act. 13.13.once declined the toil and peril of Converting the Gentile World; for after he had freely forgiven it, yet, says St. Luke, in the dispute betwixt Barnabas and him, he thought not good to take him for a Companion, because he once deserted them, and went not with them to the work; but prefer'd Silas, who had never slinch'd from it, Act. 15.37, 38, 40.
But when only we our selves are concerned; and the thing is not of that weight as that we may be jealous over it, (in which case, indeed, a greater Caution is requisite;) and we have no other Cause but that Offence to exclude them from it: (for if upon other accounts the choice at first was ill made, and either already is, or may be altered to our Benefit, since the fixing on any man for a Friend or Dependant is not a necessary Duty, but a discretionary free thing, we are not blame-worthy in correcting it:) when the Case, I say, is thus, 'tis a Christian act to admit returning Penitents to the same state they held before they offended us. For when once they have Repented of a Fault, they are as fit for our Affairs or Friendship, as they were before they committed it. So that if any marks of our displeasure remain still after that, which in the present state of things might conveniently enough be alter'd, it is not their unfitness, but our Resentment which is the cause of it. And when we go so to ease our offended minds by their loss, this looks not like forgiving a Trespass, but Revenging it. And this Re-admission to their former state, is according to St. Pauls Direction, Col. 3.13. to forgive others, even as Christ forgives us; for he admits Penitents to the state of innocent Persons, pardoning without upbraiding, and quite †Heb. 8.12.forgetting, as if the sin had never been done: and according to what he prescribes, 1 Cor. 14.20. when he bids us in malice to be Children; for after once they are made Friends, they forget all, and return to the same degree of Love and Confidence again. The wise Son of Sirach says, indeed, that for four things, viz. upbraiding, and Pride, and disclosing of Secrets, and a Treacherous wound, every Friend will depart, and never more be reconciled, Eccles. 22.22. But he speaks only of what ordinarily is done, or of what might have been done among the Jews; not of what may now be done among us, of whom God expects an higher forgiveness, after the manner of Children, and the example of Christ Jesus. So that when once they have sufficiently Repented, 'tis fit that we forgive them to as full purpose, as if they had never sinn'd at all.
And in judging of this Repentance, we ought not to be strict and rigid in standing upon exact proofs; but to be candid, and apt to interpret all signs of it to the best Sence, leaning to the side of Love and easie Admittance. If they take shame to themselves, and are so far humbled as penitently to confess it: 'tis a great Argument of their being set against it, and, in the case of the first offence especially, a strong Presumption that they will no more commit it. Although, when once these Confessions become Customary, and are still made and broke anew upon every fresh occasion: it is a sign only that they mean well, and would amend if they could; but no Presumption that they will do it, since their penitent Resolution plainly is too weak, and their Lusts prove still too strong for it. And since these Confessions are manifestly an incompetent proof of their having thorowly R…pented; we cannot be bound to believe them, or obliged thereupon to a return of Friendship.
Our Saviour indeed tells us, That if our Brother Trespass against us seven times in a day, and seven times in a day turn again, saying, I repent; we must forgive him, Luc. 17.4. And here, if by forgiving, were meant restoring to the same state of Favour and Affection; this would infer his Profession of Repentance, tho' never so often broke, to be a sufficient Demonstration of it, and a just Ground of his return to Friendship. But this, I suppose, speaks only of such Forgiveness, as admits him, not to the same state which before he held with us, but only to the state of a Neighbour at large, or of all other Persons. And albeit this is due to him, whether he say, I Repent, or no; yet doth our Saviour here injoin it upon his Rep…ntance, not because the thing required it, but that he might more directly oppose the Jewish Doctrine in this point, which was too scanty in forgiving even a returning Penitent. For this they limited to a small number of times, it being a received Rule among the Rabbins, that †Dr. Lightf. Hor. Heb. in loc. è Jom.after he has forgiven any Person thrice, he has gone as far as he needs, and that no man is bound to forgive the fourth offence.
To forgive an injury then so far as not to return it, nor to be wanting in any Neighbourly office towards him that offered it, is a plain Duty, upon his saying he Repents of it: yea, as has been shewn, whether he Repents or not. But to the evidencing of such Repentance as would oblige us to confide in him again, and leaves no imputation of unfitness in him, but only our Resentment for a Reason of our distance from him: we may require more than his saying he Repents, and giving us his bare word and promise, after they have several times deceived us. For no wise man would trust to that which is oftner wrong than right, as every such Persons word is, who hitherto has always failed in it: and Christianity in no case forbids us to be wise in our own Concerns, but directs us to be as subtle as Serpents, so long as we are careful withal to keep as innocent as Doves, Mat. 10.16. It commends us for being prudent in business, and seeing before-hand to prevent other mens sins, by cutting off from them all opportunities; and it may be our own too, by putting by those Temptations, which would always trouble and molest our Peace, and often-times indanger our innocence. So that although we are to be very favourable in construing the sufficiency of our Enemies Repentance; yet may we be discreet withall, and are not to be foolishly blind and unreasonably easie in approving it. We must only lean to the side of Favour, when there are such signs, as to a Wise man look towards it; but not rashly conclude it, when there are no likely signs at all of it. But the fault of men seldom lies on this side, of being over-easie to be fully reconciled; so that the other, of being over-rigid, is that which the generality of men ought to guard themselves against. And therefore in judging of the sufficiency of their Repentance, this is the great Rule we are to take along with us, viz. That as it is one part of Charity fully to forgive our offending Brother, and re-admit him to our former favour on his Repentance: So 'tis another to be favourable in judging whether he has sufficiently Repented, and given such proofs of it as ought to be believed, or no.
As for these further effects of Love towards Enemies, and those who have provoked us then, viz. our not barely retaining them in a general Charity and Affection, as we do all other men, but re-admitting them to special Trust, Familiarity and Friendship, which they had in their former Station; they are not always due to them, nor are at all proper to be placed on them, but only when they Repent and Amend those Faults which made them unfit for them. So that whilst their Impenitence lasts, or that change doth not sufficiently appear to us, we are not obliged to express our Love in these at all.
And since we are not bound to them, nor are guilty of any sin in omitting them; that omission can never unfit us for the Holy Communion. So that whilst we shew them all the Offices of general kindness, and are wanting in nothing but special Favours, which belong not to them in their present Circumstances; we have all the Charity for them which our Lord requires, and therefore, if we have nothing else to hinder us, may readily join in this Feast of Love when God invites us to it.
And this might serve for a sufficient Answer, to those supposed instances of uncharitableness mentioned above, which hinder several fit and worthy Persons from partaking in this Ordinance. But for their fuller satisfaction in these points, I will add something concerning each of the Particulars.
1. They fear they have not that Charity for Enemies and offensive Persons, which Gods Law requires, because they cannot forget as well as forgive, but still remember their injuries or unkindnesses.
But did not our Saviour himself, that perfect pattern of Forgiveness, remember †Jo. 21.15, 16, 17.Peters Denial of him after he had bitterly Repented of it? Did he not sufficiently hint it to him, by questioning him three times about his Love of him, answerable to his having three times denied him; that by calling it over upon his Remembrance, he might increase his care and watchfulness against it afterwards? So that 'tis not the bare Remembrance, but remembring them to evil purposes, which is to be blamed in us. When they bear in mind the ill they have received then, let them consider whether they do it to any ill effect. Do they think of it to upbraid them with it, or to do them a shame for it, and sit as Spyes upon their Actions only that they may find Faults, and aggravate Miscarriages, or to return the ill to them again in transgressing any of those instances of common Justice or Charity above recited? If their Remembrance of it doth not provoke them, into any of these sinful expressions of hatred and ill will against them, they need not be troubled at it, for there is no hurt done by it. It is not in their Power, it may be, perfectly to forget it; for when the knowledge of things is once fix'd in our minds, though we can forbear to reflect on it, wherein lies the great danger of it, yet can we not lose it when we have a mind to it. So that after we have received an Injury, we are not to be blamed barely for remembring it; since we are no more able always wholly to forget what has past, than we were at first to be wholly ignorant and insensible of it. Nay, in many Cases, if we could, it is not advisable that we should do it: for whilst the injurious Person is Impenitent, and ready to repeat the same again, the Remembrance of it will do us good, in quickning our care, and making us more wary and watchful to prevent it. But if once he has Repented of what he did, so as that he ought to be admitted to his former state; then, indeed, it may seem very desirable, that as much as in us lies, we should forget it, by giving no entertainment or incouragement to the Thoughts of it. For the Remembrance then can serve no good ends, but may prove a very great snare to us, in making us backward in kindness, or fit to catch fire on small Provocations, or uncandid in interpreting his words, or actions afterwards. It will not be our sin till these, or some other ill effects are wrought by it; but it will be our Temptation, whereby 'tis very like, we shall sometimes be much indanger'd; so that then it may be very fit to lay it aside, for fear of receiving hurt by it.
2. They fear that, after an unkindness or injury received, they are not so Charitable as they ought, because they think the worse of him that offered it.
Now if they are uncandid in judging of the injurious action, i. e. if they impute it to the worst cause, and make not those Allowances of forgetfulness, over-sight, and the like, which it would well admit, and which Love would fix upon it were it to construe it: 'tis true, they are so far wanting in it. This, indeed, is hard for us always to avoid, and therefore we must be sure to take the more care, and keep the stricter watch against it. And if after all, through unwariness, through an Accusers laying out only the interpretations of the ill side, or our own suspicious temper insensibly leaning towards it, we are ingaged in an uncandid Construction e're we can discover it; there our inconsideration and unadvisedness will be our excuse for it. But so soon as ever we can observe it, or are shewn how the action is equally capable of a favourable Sense, we must strike in with it, and correct our hasty Judgment. So that if by thinking worse, they mean that they think worse than needs of the Action, and incur an uncandid interpretation; this is the Sentence they are to pass upon it. Either it was an innocently inconsiderate escape, and then their haste and unadvisedness must excuse it: or it was a known sin, i. e. it either was, or, had they not been grosly partial and evidently bent to think ill, would have been committed with observation; and then their Repentance and Amendment must atone for it.
But if by thinking worse, they mean, that, when the Fact is evidently ill, they have a worse opinion of the Person; there is no want of Charity in that, because they have just cause for it, and cannot in Reason think better of him. They judge only according to the plain Truth of things, and that the best Souls may safely do, and it is no uncharitable part in any of them. For thus our Lord thought of Judas, when he most affectingly †Luc. 22.48.suggested to him the baseness of …is B…tr…ying him, and that too with a Kiss, the sign of Friendship and Affection. And thus the Apostles thought of the Jews, whom they looked upon as †Act. 2.23. and 7.52.wicked Murderers for our Saviours Crucifixion. And thus St. Paul thought of Peter, when he blamed him for his †Gal. 2.11, 12, 13, 14.sinful complyance and dissimulation. And thus God himself thinks of us upon our miscarriages, for he sees them, and dislikes us for them, and thereby †Luc. 6.35.magnifies the Honour of his Patience and loving Kindness, in that he is good even to the unthankful and the evil, and shews us Favour notwithstanding them. And thus also may we very innocently, and charitably too think ill of any others, when they have evidently deserv'd it, and given us just occasion for it. For the work of Charity, or Love to others, is not to make us blind in a plain Case, and see no Faults in them when they are clear before us. For this is Love without Eyes, which is by no means the Love of wise men, or the Charity of Christians. It is not always possible in Nature, nor could be shewn if we should attempt it; for, when others Faults are evident, there is no way of being dark against the Sun, or shutting out the Light whilst our Eyes are opened. But if it always could be done, yet is it not in any wise proper to be advised: for if we must see no hurt in any Persons, it unavoidably destroys all wise choice of Friends and Companions, Relations and Dependants; all seasonable Counsel and Instruction, Reproof and Admonition; and so produces most sad effects, both in Conversation and Religion. The work of Charity to others then, is not to wink against a Fault when 'tis apparent; but not to be quick in discerning, and forward in presuming it, when there is no just Cause for it. So that if we would be Charitable to our Enemies, we must not believe ill of them, till it is sufficiently made out to us; nor conclude them faulty in a doubtful case, when there are Reasons on both sides, and they are as likely to be otherwise; nor presume they had an ill design in that which lies as open to a good, and might have no hurt at all in it. In these Cases, where their offence is not clearly proved, it is uncharitableness in us to be hasty in believing it. But when their Enmity is profest, and their Vnkindness, or Injurious dealing is evident; 'tis no Duty in any man to shut his Eyes against the Light, nor any Uncharitableness at all to esteem them the less for it. We may think him a Dishonest man, that has injured us; and him a False Friend, that has betrayed our Secrets to our Prejudice, as our Saviour Christ did Judas; and that he is not so kind as he professes, who, when he might, refuses to do good to us. When we judge of Persons, not from rash Surmises, but from clear Evidence and Experience, we may judge as we find cause, and, if we judge ill of them, it is not because we are inclined to it, but because they have deserved it; so that our ill Opinion is owing purely to their Faults, and not to any want of Charity in our selves.
3. Some Persons of Passionate Natures fear they have not that Charity for Enemies, which is required of all Good men, because, when some have been most mischievous to them, their hearts are troubled, and they are inwardly moved as often as they see them; not with any Angry or Revengeful Passion, which would do hurt to them; but only with a sad Remembrance of their own Losses, which they have sustained by them.
Now where this is really the Case, (and they who are concerned must be faithful to their own Souls in judging whether it be or no) if there be any Fault in it, it is not want of Charity towards them, but want of Patience towards God, and Contentment in their own Condition. They shew no uncharitableness towards them in it, since they have no wrathful intent to seek their hurt, nor have the least desire to return the Injuries which they have suffer'd. They are troubled at the sight of them, indeed; but that is only as they put them in mind of their own Miseries, which they have occasion'd. They are grieved to see them, as they would be to see the Picture of a Departed Friend, whose Death went very near to them; i. e. only as it calls into their Thoughts that loss which is very afflicting. And this Grief, whatever it may be with Impatience, is not chargeable with any Vncharitableness towards our Enemies. For it is no part of the Charity. we owe them, to be insensible of what befalls our selves; so that they cannot complain of us for lamenting our own miseries. Nor can they complain of us for doing it at their presence; because they being the cause of all, the sight of them may well bring it to our Remembrance: and if we may be sorry at all for our own unhappiness, we may be allowed to grieve then especially, when we have those things before us, which are most apt to represent and suggest it to us.
So long then as they are careful so to moderate their Grief for what is lost, (and they must be watchful in this point) as that it doth not make them distrust God, nor repine at what he has order'd, nor settle into an habitual Discontent, nor is otherwise sinful or intemperate; it need be no scruple to their minds, nor hinder them from the Holy Sacrament. They may indeavour to prevent it, both for their own ease and safety, that they may neither be pain'd nor tempted with it: and to this end it may be very adviseable to avoid the Presence of the injurious Person, till they have so well digested their Loss, as that they can look on him without being troubled. But if at any time they meet, and their Hearts are sorrowful at the sight: so long as this Grief is not in it self sinful or intemperate, nor has any angry motions and expressions of Revenge accompanying it; they need not be put into doubts and scruples with i…, since their state is not disturb'd, nor their Souls at all endanger'd by it.
4. They are afraid they have not such Charity for their Enemies as they ought, because they are not so free with them, nor repose the same Trust in them, but carry themselves with more Reserve and at a greater distance from them, than they used to do before the breach betwixt them.
But so long as their Enemies are Impenitent, all this has no hurt in it: So that they ought not to be hindred from the Sacrament, or affrighted by it. For this wariness in Conversing with our Enemies, is no more than Christ himself shew'd in Conversing with the Jews: who would not walk openly among them, because they sought to kill him, Jo. 7 1. and c. 11.53, 54. It is no more than he taught his Disciples to use, when he sent them forth as Sheep in the midst of Wolves; for then he bid them take to themselves all the many Wisdom and prudent Care of Serpents, Mat. 10.16. Indeed, if any one that injures or of sends us, expresses himself sorry for it, and sufficiently Repents of it; we ought, as I have shewn, to admit him to his former state, and to treat him, now he is a Penitent, as God doth us, or as Children do their Play-Fellows, i. e. as if he had never sinn'd, but had kept always innocent. But till we see that, we may very lawfully, and very wisely too, withdraw from him our particular Familiarity, Trust, or Friendship. If we find a Person Dishonest once, till we see him a New man, we are not bound to trust him a second time; for that were to give him an opportunity of committing, and put us into the danger of suffering the same again from him. If 'tis his Temper to fall foul upon us in Discourse, or to be passionate or reproachful upon light occasions; till it appears that he has learned to act otherwise, we are not bound to use his Company and Acquaintance: for that were not only to throw away our own ease, but to indanger our own Meekness, Peace, and other Virtues, by casting our selves upon Temptations; whenas we ought to be so far from seeking them our selves, that we are †Mat. 6.13.taught to pray daily against those, which Gods Providence might allot for us. If he lays wait to over-reach, or is industrious to vex, or is any ways uneasie, or prejudicial to us in his Conversation, we may lawfully carry our selves at a distance from him, till he has reformed those Vices, or corrected those ill▪ Tempers which harm or annoy us, and shew'd us that now with safety to our selves we may come nearer to him. This distance we may use towards any Persons that offend against us, out of a Natural Love and Care for our own selves; but if they are our Children or Servants, or any ways Subject and Dependant on us, there is still a more obliging Reason for it, and that is their Amendment and Reformation likewise. For when the Fault is great enough to bear it, these marks of our Displeasure are a necessary part of Discipline, and altogether fit to be used, to make them duly sensible of it, and afraid ever after to repeat it. Which is so far from being an unkind part towards them, that in reality it is the truest way of shewing kindness, being the most proper course to amend them, and to bring them back at once to their former state of innocence, and all expressions of our Favour too.
And thus it appears, that so long as we are careful to shew our Enemies all that Justice, Charity, and Peace, which is due to our Neighbour at large, and to all other Persons; we have as much Love for them as God requires, though we still remember their Injuries, and Vnkindnesses, or think the worse of their Persons as we have just cause, or use more Reserve, and keep a greater distance towards them in our Carriage, and the like, than we did before they had provoked us. We shew all the Love which is expected, when we are not wanting to them in any Offices of common Charity and Neighbourhood: this makes us accepted with Almighty God, and so fits us for the Holy Sacrament; so that although we do not admit them to our particular Esteem and Friendship, whilst they have not sufficiently evidenc'd that Repentance which should qualifie them for it; that ought not to put us back, and hinder us from partaking in it.
As for these Hindrances then, which detain some good People from this Feast, viz. their remembring injuries, or thinking the worse of their Enemies, or carrying themselves towards them at a distance, or excluding them from all particular Trust and Confidence, and the like; so long as they shew them all that Love which is due to all men out of Common Charity and Neighbourhood, and are ready to shew them more when their Repentance fits them for it; they ought not in any wise to put them by it. They are no Breach of that Charity which God has required, and therefore do not unfit them for the Holy Sacrament; so that when they are all their hindrance, they need not stay away, but may chearfully approach to it.