Worthy Communicating, Introduction · Part 3 · Chapter 5
CHAP. V. Of three other Hindrances.
The Contents.
A Seventh Hindrance, is because others are not in Charity with them, so that they are afraid they want that Peace which is required to it. As for other mens uncharitableness, it is their sin, and so unfits them; but not being ours, it unfits not us for Receiving. If that ought to exclude any from the Sacrament, it had excluded Christ and his Apostles, and the Primitive Christians, since none had ever such implacable Enemies as they had. Care to be taken that their Enmity be not continued through our Fault; so that if we have given just occasion, we must endeavour a Reconciliation; and if we gave none, be careful not to hate them again. An Eighth Hindrance is, because 'tis a Presumption in us to come to it, and therefore an Humble man ought in all modesty to abstain from it. But, 1. 'Tis no Presumption to come when we are call'd, and to do what we are bidden. 2. 'Tis a very great Presumption to stay away, and leave it undone. 3. If the height of Priviledge and Honour in it be sufficient to make an humble man refuse the Communion; it will also carry him to renounce the whole Christian Profession. A Ninth Hindrance is, because many good People are seldom or never seen at it, so that they have good Company, and may be good too, if they abstain from it. But, 1. In inquiring after our own Duty, we are not to ask whether others practise it, but whether Christ has any where enjoyn'd it. 2. If any Good People keep from the Sacrament, that is no part of their Goodness, so that therein they are not to be imitated. 3. Though they might be acceptably Good, whilst through innocent Scruples and honest Ignorance they were afraid to come to it: yet will it be a very great Fault even in them to Neglect it after they are better informed, which will not be forgiven, but upon their Amendment of it.
A Seventh Hindrance, which keeps back several Persons from the Holy Sacrament, is, because, although they be with others, yet others are not in Charity with them; and therefore they are afraid they want that Peace which is required to it.
Now if this ought to hinder them from the Communion, it ought equally to be their hindrance from Prayers, and all Devotion; since there is the same necessity, as I have noted, of Peace and †Mat. 5.23.24.Reconcilation with our Brethren, in all of them.
But if this be really their Case, it need not hinder them. For if other men will hate us, do what we can, that is our unhappiness indeed, whilst we suffer under it; but it is not our Fault, nor renders us ever the worse in the Eyes of Almighty God, since we have done nothing to deserve, nor is it in our Power to help it. God commands us to Love our Enemies, so that if we hate them we sin, and are justly kept back by our own uncharitableness: but he no where Commands us to make our Enemies Love us, so that if after all they will still bear Enmity towards us, that is only their own Sin, and therefore whatever it do with them, ought not in any Reason to be our hindrance.
And indeed if it ought, it would much more have hindred our Saviour Christ and his Apostles from Communicating, than now it can any other Persons; because none of those, who stick at this Impediment, have any Enemies so bitter and implacable, as they found theirs. For the Jews hated him so far as to seek his Life, and at last in most barbarous sort obtain'd their Purpose. And he tells his Disciples, that the time was coming, when everyone that kill'd them would think that therein he approved himself a Friend of Religion, and did God good Service, Joh. 16.2. And this they all found by sad Experience, being accounted, as St. Paul says, the very filth of the World, and the off-scouring of all things, i. e. Nuisances as necessary to be swept away, as Dirt out of the Streets, 1 Cor. 4.13; and accordingly being Persecuted in every place, till they had laid down their Lives for Christs sake and the Gospels. Thus were they reputed as Publick Enemies of all Countries, and hated of all men as the vilest Miscreants, that breath'd Infection wheresoever they came, and were the common Pest of all Places. And therefore if this be a sufficient Hindrance from the Communion, that others hate us, it should always have hindred, and utterly Excommunicated our Saviour Christ, and his Apostles, and all the Christians of the first Times, who, being always implacably hated, and most spitefully Persecuted, upon this account ought always to have abstain'd, and not to have receiv'd at all.
As for others being out of Charity with us therefore, that ought not to be our hindrance. But then we must take care that we be in Charity with them, and that their Hatred to us be not continued through any Offence or Fault of ours, else shall we be kept back through our own Vncharitableness. So that if we gave just Cause for their Wrathful Indignation, by confessing our Fault, and repairing the Wrong, we must indeavour a Reconciliation: or if we gave none, we must still be careful to love them, though they will not be perswaded to love us, and not harbour any Enmity or Hatred towards them again.
If we have given just Cause, I say, for their wrathful Indignation, through any Injuries, or Offences we have offered them; by confessing our Fault, and repairing the wrong, we must indeavour a Reconciliation. When we have done any thing whereat they are displeased, if they have no Reason for it, we must seek to inform them better, and rectifie their mistakes about it: but if they have, we must give them all proper satisfaction, and make a just amends for it. If we have given them just Offence, by Affronts, or contumelious Carriage; we must acknowledge our Fault, and promise to do so no more, and ask Forgivegiveness: and if we have injuriously prejudiced them in their Estates, Good Names, or Business; we must, as far as in us lies, repair the loss which they have sustain'd by us. And this God expects from us, before he will accept our Offerings, or be pleas'd with us in any Ordinance. When thou bringest thy Gift to the Altar, says our Saviour, and there remembrest that thy Brother hath ought against thee, go thy way, first be reconciled to thy Brother, and then come and offer thy Gift. Mat. 5.23, 24.
But if they hate us when we gave no Cause for it, nor have in any wise deserv'd it of them; yet must we still be careful to Love them, though they will not be perswaded to Love us, and not harbour any Enmity, or Hatred towards them again.
We must Love them, I say; not with that Degree of Love, indeed, wherewith we embrace our particular Friends, and those who have better deserved of us; but with that which we owe in common to all Persons. We must have so much affection for them, as will restrain us both from doing and speaking Evil of them, and make us exercise all that Justice, and shew that kindness towards them in all Conversation, which is due to the promiscuous multitude of other men. For all these Instances of general Charity, are due to our very Enemies, as I have already sh…wn: so that when they are unmoveable in their Hatred, and persist in their malicious ways; yet must not that provoke us into any spiteful Returns, or chase us into any hard Speeches, or injurious or unkind Carriage towards them again.
And thus it appears what is to be thought of this Hindrance, viz. the implacableness of some ill Neighbours, and their unconquerable Enmity against us. For when 'tis our hard hap to fall among such Persons, we must still Love them, and be at Peace with them in our own minds, though we never gave them any just Cause to be angred; and if we did, by confessing of our Fault, and repairing of the Wrong which makes the Breach, we must indeavour after a Reconcilement. But if after all, they are obstinate, and unmoveable in their hatred; that is their own Fault, which may justly hinder them, but ought not to detain us from the Holy Sacrament. For although God requires a worthy Receiver to Love his Enemies, yet he no where requires him to make his Enemies Love him; and if no Person could Communicate worthily, whilst he has an unreconciled Enemy, our Blessed Saviour, and his Apostles, and all the first and best Christians, had been most unworthy, and could never have received at all.
An Eighth hindrance, which holds back several Persons from coming to this Feast, notwithstanding it is so much both their Duty and their Priviledge, as I have shewn, to join in it; is because it lo…ks like an high Presumption in us to Feast on the Body and Blood of our Sovereign Lord, and to eat at the same Table with Almighty God; and therefore an humble man ought in all modesty to abstain from it.
I have already considered that unworthiness which respects the manner of receiving, and answered those who urge that they are unworthy to Communicate, meaning thereby that they want that height of Virtuous and Devout Tempers, which they apprehend God has required to it. But this unworthiness is not from the want of such due Dispositions, or from the Indecency in the unsuitable Receiving; but from the inaccessible height and greatness of the thing, which they think is so far above us, that fit, or unfit, no Person is worthy of it, but that 'tis boldness and presumption in any one to touch things so surpassing high and excellent. But to satisfie these Persons, who think it a piece of Arrogance and Presumption to come to this Holy Sacrament, when their Lord not only Requests, but Commands it, I shall suggest to them these three things.
1. It is no Presumption to come when we are call'd, and to do what we are bidden. But,
2. It is a very great boldness and presumption to stay away, and leave it undone.
3. If the height of Priviledge and Honour in it, be sufficient to make an humble modest man refuse the Communion; it will not rest in that alone, but carry him on equally to renounce the whole Christian Profession.
1. I say, It is no Presumption to co…e to this Feast when we are call'd, and to do what we are bidden. If we should intrude of our own accord, and come uninvited, we might be too bold, indeed, and very rudely Arrogant. But when we are particularly sent to, and call'd to come, especially if there be, as in this Case there is, great earnestness and importunity in the Invitation; it is the part of an humble man to comply with it, and he is not Guilty of the least shew of Arrogance and Ill-breeding in so doing. There is Civility shewn sometimes in accepting, as well as in offering kindnesses, and it is Good manners to receive what God would have us, yea, indeed, to accept any thing from the hands of our Betters. So that in all Civility and inoffensive Carriage we were bound to come, had we nothing more than a Friendly Invitation. But besides that, God has expresly injoyn'd, as I have observ'd, and peremptorily required it of us: So that now we must approach to it, not only out of Civility and Respect, but also out of Obedience to his Commandment. And true Humility is no hindrance, but the greatest furtherance in the World to such a Service, it being not the part of a Presumptuous, but of a truly humble man to do what he is bidden, and to please those whom he is bound in Duty to obey.
It is no Presumption then to come to the Sacrament when we are call'd, and to do what we are bidden: but,
2. It is a very great Boldness and Presumption to stay away, and leave it undone. He is no proud man who accepts a kindness when 'tis offer'd, and he is earnestly invited to it: but he may shew Pride and Haughtiness enough, who slights and despises it. And he is no bold man, that doth what he is Commanded; but he shews Boldness and presumes indeed, that dare venture to Transgress it. There are no men so bold and Presumptions with God, as they who will act what he forbids, and refuse to do what he injoyns them: So that it is truly an high Presumption to stay away, when he has expresly charged us, both upon our Duty and our Love for him, to joyn in the Communion.
3. If the height of Priviledge and Honour in it, be sufficient to make an humble modest man refuse the Communion; since his whole Religion is made up of high Characters and honourable Priviledges, it will not rest in that alone, but carry him on equally to renounce the whole Christian Profession. What thinks he of Holy Baptism, wherein he was made not only a Servant, but a Child of God; not only a Friend, but a Brother and Joint-heir with Christ; and an Inheritor, not of a small Estate, but of a Kingdome, and that no cheap or fading one neither, but of the Kingdom of Heaven? What thinks he of the happiness of another Life, wherein God will fill us with unutterable Joys, and adorn us with Crowns and Scepters, and take us, as our Saviour †Rev. 3.21.says, into the same Throne with himself? What thinks he of his Redemption being purchased at so dear a rate, which could not be obtain'd, unless Jesus Christ, Gods only Son, would come down from Heaven, and be made man, and pay down his own Life for it? Are not all these as superlatively high things, and as much above us, as Feasting with God in the Communion is? Is it not as great a Presumption in us to become Gods Sons, and to inherit Kingdoms, and to hope for Crowns, and Thrones, and Scepters; as it is to sit down with him as his Guests, and to eat and drink in his own Presence? Is it not as high Arrogance to admit that Christ should dye for us, as it is to come and remember his Death, and to accept those Benefits which are thereby convey'd to us? All these things are infinitely above us, and we could not have had the Face to have asked any of them, if God had referr'd it to our own choice, and bid us name what we would for our own selves. But yet, since in his unbounded Love and Kindness he has freely offered them, we must have the good manners in all forward Thankfulness and Humility to accept, and not out of a sh…w of Modesty and unreasonable Self-abasement refuse them. When God calls us then to Feast with him in the Holy Sacrament, and to feed upon the Body and Blood of our dear Lord; we must not hold back because there is so eminent a Priviledge, and high an Honour in it. For we receive no greater Favour or higher Honour therein, than in being made Gods Children, as we were in Holy Baptism; than in Christs Incarnation, Death and Suffering; than in the offers of Crowns, and Thrones, and the other Glorious Priviledges of our Religion: So that if the Fear of receiving too much honour from God ought to put us by the Communion; it ought as much to the full to pu… us by our Baptism, and the whole Christian Profession.
As for those then who are hindred from the Sacrament, by the fear of being too Bold and Presumptuous with God in coming to a Feast, which has such height of Priviledge and Honour in it: they are hindred without any just Ground, and kept back by what they ought not. For it is no Presumption, but the part of humble men, to come when they are call'd, and to do what they are bidden; but it is a very great Boldness and Presumption to stay away, and leave it undone; and if the height of Priviledge and Honour in it, be sufficient to keep back humble Souls from this Feast, it must also keep them back from Baptism, wherein the same Honours are conferr'd which are in it, and carry them in the same guise of Modesty to refuse Christs dying for them, and all the hopes of Heaven, and, in a word, their Christianity and whole Religion too.
A Ninth Plea, whereby several Persons are wont to excuse their not coming to the Sacrament, is because many Good People are seldom or never seen at it, and therefore they may be good too, and have good Company, if they keep away from it.
Now, as for those who urg… this in excuse, I would desire them to consider, that when they are inquiring after their own Duty in any matter, it is no right way to ask whether others Practise it, but whether their Lord has any where Commanded it. For mens Practice is not always fully answerable to their own Duty, and so is a very false Rule whereby to judge of ours. All Persons have their Faults, and though no Good man can continue in any willful ones, yet will even they be subject to several Ignorant slips, and unadvised miscarriages. But when at any time they either willfully break any Commandment, or ignorantly mistake it; that is no warranty for us to do so likewise. So that if we would truly understand whether we are bound to Communicate, our way is not to inquire whether others do it, but whether our Lord has any where injoyn'd it; for if he has, we are certainly obliged to it whether others observe it or no.
But in more Particular Answer to this Plea, I must tell them,
1st, That if any good People keep away from the Sacrament, that is no part of their goodness, but their blemish, so that therein they are not to be imitated.
2ly, That although they might be acceptably good, whilst through innocent Scruples, and honest Ignorance, they were afraid to come to it; yet will it be a very great Fault even in them to Neglect it, after they are better inform'd, which will not be forgiven, but upon their amendment of it.
1. I say, If any Good People keep away from the Sacrament, that is no part of their Goodness but their Blemish, so that therein they are not to be imitated. For we have Gods express Command to come, and that we cannot slight without being disob…dient, and guilty of a plain Transgression: We are call'd therein to shew our selves thankfully mindful of our Blessed Saviours Death, and of all that he has done; and this Call we cannot deny, without proclaiming our selves most shamefully unthankful towards him: We are summon'd in to profess Repentance and Amendment of all our sins, and this we cannot honestly decline, if really we are resolv'd to leave them: We are invited to declare our selves at Peace with all the Members of our Lord, and reconciled to all the Christian World; and this Invitation no man can fairly refuse, who in very deed is in Charity, and an hearty Friend to them Gods Law peremptorily injoyns, and the things therein imply'd straitly oblige us to partake of the Sacrament when an opportunity is offer'd; so that every man, who makes Conscience of his Duty, and regards Obedience to his Lord, must be careful to join in it. And it is the Greatest means of a good Life, and Obligation to Amendment that can be prescribed; so that every one who has a just care of his own Soul, and is earnestly desirous of Virtuous Improvements, will seek to be admitted to it. A Good mans Duty binds him, and the care of his own Soul ingages him to Communicate; so that there is neither Virtue nor Prudence shewn in staying away, nor is it any part of Goodness to Neglect it. And therefore if any Persons otherwise Good are seldom seen at the Blessed Sacrament, that is no part of their Goodness but their Fault, so that therein they are not to be imitated.
2. Though they might be acceptably Good, whilst through innocent Scruples, and hohonest Ignorance, they were afraid to receive it; yet will it be a very great Fault even in them to Neglect it after they are better inform'd, which will not be forgiven, but upon their Amendment of it.
A Good Man cannot indulge himself in any known Sin; for he ceases to be good and acceptable to God, if he persists in any of them, after he is plainly told of them, and his Duty is evidently set before him. The Wrath of God is revealed from Heaven against all unrighteousness, saith St. Paul, Rom. 1.18. And he that breaks one Law, saith St. James, is guilty of all, i. e. of that Eternal Punishment which is denounced, not barely to some one, but to all, Jam. 2.10. So that when once this Great Duty of coming to the Sacrament is clearly laid out, and his Conscience is inlighten'd and possessed with a Sense of it; he can be no Good man who willfully holds off still, and refrains to come to it. Whilst he was perplex'd with Doubts about it, indeed, and either through the loose Discourses of some, thought himself not obliged; or, through the unreasonable Rigour and Severity of others, after all his Repentance and full purposes of Amendment, thought himself still unprepared to come to it: for the pitiableness of his Ignorance and unwill'd mistake, so long as they lasted, his Neglect of it may be excused and connived at. But if after all his Doubts have been solv'd, and things have been set in a clearer Light, he continue still to slight it; then he is Guilty of a very great Fault, which will not be forgiven till he Repents and Amends it. To him that knows to do Good, and doth it not, says St. James, to him 'tis Sin, Jam. 4.17. And when any willfull sin stands charg'd on our account, it will not be struck off till we forsake and turn away from it. For to all such Sinners, Gods Declaration is this, Except you Repent, you shall all perish, Luc. 13.3.
As for those then who urge this in excuse for their not coming to the Sacrament, because several Good People are seldom, or never seen at it: My Answer to them in sum is this. In judging what is our Duty, we must not take our measures from other mens Practice, but from our Blessed Lords Commandments; since, if they disobey any Precept, that is no excuse to us, nor gives us any warranty for companies sake to disobey likewise. And as for the Sacrament in particular, if any Good People keep away from it, that is no part of their Goodness; so that therein they are not to be imitated. Nay, if they continue in this Neglect, after their Consciences are rightly instructed and informed about it; they cease to be Good and commit a Damning Fault, an Impenitent continuance in any one known sin putting any Person out of a gracious State. Whilst they were held back purely by Doubts and Scruples, and wart of Knowledge without their own Fault; their Omission was fit to be connived at, and they might continue acceptably Good notwithstanding it. But if still they persist in it, after they know more, and are better instructed; they are Guilty of a very criminal Neglect, which will not be passed over, but upon the same Terms as all other known sins are, i. e. their Repentance of it. If they stay away out of Ignorance and Mistake, all they can expect is to be pittied, but not to be commended for it; and if out of willfulness after their Conscience has been set right, they will be severely punish'd unless they are reclaim'd from it: So that no man must ever hope to justify himself in refraining the Lords Table because he has good Company, and knows of several others, whom he takes to be very Holy Persons, that are wont to refrain it too.