the case stands but doth that which he knoweth he should not in a hurry and without due Consideration his poor feeble Nature being over-born and his Councels which otherwise he would use being prevented by a surprise and this is that which is called a Sin of Weakness and Infirmity 1. OF these Vnwilful Sins I shall speak in the first place and in the Process of this Discourse I shall 1. give some particular account of these Sins And 2. shew how far and to what degree we are to Repent of them before we come to the Blessed Sacrament 1. THE First kind of these Vnwilful Sins and that which is the ground and Original of all the rest is the Sinful Inclination in every Man's Nature that Proneness Propensity and Aptness unto Evil which cleaves to every Child of Adam inseparably from the Womb so that his Nature through meer Impotency and Hereditary weakness lies always bending and bowing towards Wickedness Though good Men do not yield to this Inclination and every Man hath sufficient assistance from God to check it yet all Men have more or less their share of it so that they are still apt to flag and swerve from their Duty though they be in a State of Grace and Regeneration This Natural Inclination and crookedness is termed Sin because materially it is so being a repugnancy to the Law of God and a deviation from it For all Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle defines it 1 Joh. 3. 4. A Transgression of or a Contrariety unto or a deflection and dissonancy from the Law and because the Hereditary Propensity of our Nature is such therefore is it truly said to be Sin and sinful materially and in it self But yet on the other side it cannot by any means be reckoned among wilful or voluntary Sins because this Inclination of Nature is not contracted by any Act of Man 's own Will by any consent choice or approbation of his own nor indeed hath he any more hand in it than he had in the Formation of his Body It is no more his Will that he is Born with Evil Inclinations than 't was his Will he was made up of such and such parts or that he came into the World with an Appetite after Food or with an Inclination to Sleep and Rest and such other Natural Actions 2. BESIDES this Natural Inclination and Aptitude unto Sin there are several other things which come under the Notion of Evil but yet cannot be called Wilful Acts but meer Infirmities 1. As Evil thoughts especially in the first rising of them and when they are not attended with subsequent Actions nor entertain'd with Pleasure and Delight I call such thoughts Evil because they are of themselves breaches of that Spiritual Law of God which reacheth the very Heart and Soul and requires Purity in the inward parts But yet they are not to be accounted voluntary Transgressions because they are not Acts of the Will the Results of deliberation and choice but the sudden breakings out of a Distemper'd Nature things which our inward Corruptions do ever and anon cast out as Putrified Blood is apt upon fermentation to throw out Boyls and Blisters and the like Indeed our Blessed Saviour speaking of those things which come forth from the Heart and Defile a Man mentioneth particularly Evil Thoughts Matth. 15. 18 19. Those things which proceed out of the mouth and come forth from the Heart they Defile the Man for out of the Heart proceed Evil Thoughts c. But in this place is meant not those indeliberate and sudden startings of the Mind which I have now been speaking of but black Designs studyed Purposes and Malicious Contrivances of the Heart especially against a Man's Life as our Learned Paraphrast hath very rightly Dr. Hammond in Loc. noted These inward motions which we feel within us and which all Good People complain of as long as they are bare thoughts and surprises of Soul are not to be reckon'd as Wilful-Sins nor are they inconsistent with a State of Grace and Salvation They are many times the effects of a Disorder'd Brain and of a Body Distemper'd with the Spleen Melancholy and the like so that they are often as Natural Effects of some Disease as hot and cold fits are the effects of an Ague They rise in the Mind without ones Will nay against it and they are to Good Christians an Affliction and Trouble As they are afraid of them before hand so they are apt to be ruffled when they come and to be Discomposed and Tormented for them when they are gone This is a plain Argument that in such Persons they are not Wilful Sins and therefore they do not Defile them so as to render them loathsom or impure in the Eye of God However they must be Repented of in some measure as I shall shew in its proper place 2. There are too divers Omissions which the best of Men are Subject to be guilty of through the common and inevitable course of Humane Affairs and by Reason of the insufficiency of Humane Nature though assisted with Divine Grace Now God forbid we should think that all such Omissions are Sins of Wilfulness for many of them proceed from an hurry of Secular Matters which makes even Good Men forgetful of some things and unwilfully wanting in others nor is it possible it should be otherwise Many Omissions also proceed from meer Inadvertency in cases which have no room for deliberation Nay though a Man be never so cautions and considerate yet 't is not in his power to debate and consult with himself in every particular and minute contingency the frail and narrow condition of Humanity will not allow it nor is it imaginable that any Man can be so watchful at all times as not to Sleep at all nor suffer any thing to escape him The Spirit truly is willing but the Flesh is weak as our Saviour told his Disciples when they slept instead of Ministring Comfort to him and Praying for him in his great Agony Matth. 26. And as long as we carry Flesh about with us so long we shall be wanting in some part or other of our Duty The daily Sacrifice may be some times neglected at least in some measure and our Devotion may be missing for a while in a croud of Business Serene and Pleasant times are apt to draw out our thoughts from their close retirements like Bees sporting in the Sun The Necessities of the Saints are not always in our thoughts and so those thirsty Channels may remain without any Water from our Cistern Many Blessed Opportunities of doing our selves and others good slide away from us insensibly nay even in our Callings to which commonly we Sacrifice most of our time and care we are not always so vigilant and industrious but that we may deserve the Censure of some Negligence though we may not deserve the charge of Dishonesty 3. There is another sort of Infirmity viz. a mixture of
before him CHAP. XI Of Kneeling when People Receive ANY Reasonable and Humble Man may think that of those few Ceremonies which are enjoyned in the Church of England none can be less liable to Objections than the posture of Kneeling at the Celebration of this Mystery where we poor sinful Wretches are to receive so many stupendious Mercies at the hand of God And yet considering the Scruples which have been created in some Peoples minds about this Ceremony and that many have run away from this great Christian Ordinance upon pretence that Kneeling is unlawful I have thought it needful to insert here a short discourse to undeceive well disposed Persons as to this particular FOR your satisfaction in this case I must lay down this principle that whatsoever is unlawful must be contrary to some Law or other either Moral or Positive either Natural or Revealed For a Man cannot be said to do an unlawful action if that which he doth be not against some Rule because Sin is the Transgression of the Law 1 Joh. 3. 4. So that where no Law is there is no Transgression saith St. Paul Rom. 4. 15. And again Sin is not imputed where there is no Law Rom. 5. 13. If then the posture of Kneeling when we receive the holy Sacrament be unlawful we must suppose it to be a Violation of some Law and then these three things must be supposed also 1. THAT the Law against Kneeling if there be any such is plain For every Law being the Rule of Action of Necessity it is required that it must be evident because otherwise we cannot know when we go right or when we go wrong which would be so far from governing us that it would hinder us from acting at all because in all dark and doubtful cases infinite Scruples must arise which would render our Duty impracticable As for instance if it be said that there is a Divine Law about receiving the Holy Sacrament in such or such a posture unless I can clearly discover and see the Law it will be impossible for me to tell what posture I am to use and consequently I must be discouraged from receiving at all because if I should I must act wholly upon uncertainties my Conscience being utterly unresolved whether I use the right or wrong posture A Law must be discernable and easie to be found out especially in this case wherein all Christians whatsoever both Learned and Unlearned are equally concern'd 2. IT must be supposed that this Law lieth in some positive Precept or other or else is fetcht from some leading and Authoritative Example For considering that every posture is indifferent in it self neither absolutely necessary nor absolutely sinful it is impossible to conceive how I should be determined and bound up to the use of one rather than another but by some Command that peremptorily requires my Obedience or by some over-ruling Example that exacteth my imitation One of these things must be the Law in cases of this nature or else there can be none 3. IT must be supposed too that this Law whether it be grounded upon some positive Precept or upon Authoritative Example is clearly and evidently to be found in the Word of God For to make that unlawful which the Word of God hath no where forbidden is to say in effect that the Word of God is not the Rule we are to go by that the Scriptures are scanty and imperfect as to the definitions of Good and Evil that there is another Standard of our Duty over and above that Law of Liberty which is extant in the Bible and that the great Law-giver of the World did not make sufficient Provisions for the Information and Government of Mens Consciences and then the next thing is that Men will set up any pretence against the Law of Christ and call Evil Good and Good Evil according as their Fancy is and just as the Humour takes them THESE three things being premised we now desire our Dissenting Brethren to shew us where any Law against Kneeling at the Sacrament is plainly delivered in the whole Word of God If they say the thing is unlawful when there is no Law against it all their talk is nothing but an heap of Non-sence If they suppose such a Law but cannot tell where to find it clearly they ought to consider that doubtful Suppositions and uncertain Conjectures are no Rules of Conscience nor sufficient grounds for separation from a Church that cannot be proved a Transgressor If they will ingeniously confess as they ought that there is nothing in the Scripture that condemns a kneeling posture we shall take it as a sufficient Vindication of our Innocence and thank them for being so just to us but withal must leave it to their serious consideration whether they have not forsaken the Protestant Principle of the Perfection of the Holy Scriptures in making that to be Sinful when in the account of Scripture it is not so BUT to bring the Controversie to a full Issue in this case we of the Church of England do go upon three sure Principles 1. That Christ gave no positive Command that we read of about any one particular kind of posture 2. That nothing can be clearly against our kneeling posture from the Example of our Saviour or of his Apostles 3. That were we sure what their posture was at the Institution of this Mystery it ought not to be judged a leading and Authoritative Example nevertheless 1. FIRST we say that Christ gave no positive Command that we read of about any one particular kind of posture Of the truth hereof any Man may be satisfied presently by looking into the account that is given in the Scriptures of the Institution of this Sacrament For neither do the Evangelists nor St. Paul speak one word of any particular posture that was ordered at the Celebration of this Mystery Indeed our Saviour said Do this meaning what he and his Disciples did then as St. Luke and St. Paul affirm But that Command relates only to the Action of Ministring and Receiving of Christ's Passion it doth not in any wise respect a Posture For St. Matthew and St. Mark render it Take eat and drink ye all of this as St. Matthew speaks of the administration of the Cup So that by doing this must be meant only the Sacramental Action Besides it is not said simply Do this but Do this in remembrance of me which manifestly relates to the breaking of the Bread and to the pouring out of the Wine whereby the Passion is represented and it is not the Posture be it what it will but the Ministration that is the Memorial of a broken and Crucified Jesus Lastly the Posture is a Circumstance only and if Men suppose that the Command Do this respecteth that Circumstance they may as well suppose that it respecteth all the other Circumstances too and then they must think themselves bound to Celebrate the Lord's Supper at Night too and after a Meal and in
not now in a due manner Nay 2dly such Bold and Presumptuous Persons do draw a Curse down upon their Heads even in this World For this Cause saith St. Paul many are weak and sickly among you and many sleep Whence come many lingring Diseases many sudden Deaths Why it is very probable that many of them are owing to the Irreverent use of this Bleâ—â—ed Sacrament Certain it is that as God threatned under the Law Exod. 12. 15. to cut off those Souls that should eat Leavened Bread at the Passover so in the Primitive times of Christianity many were remarkably visited with Plagues and sundry kinds of Death and some People were possest with the Devil too by Reason that they came not to this Mystery well Prepared and Qualified for it as they ought to have been I shall say no more upon this Theme supposing that what hath been delivered now is sufficient to Convince Men of the Necessity of due Preparation And I had scarcely said so much but that it is a thing which lyeth before us in our way and I could not leap over it with an Honest Conscience In many other Cases Men need a Bridle rather than a Spur but in this Case a Spur seems to be more necessary than a Bridle because such is the shameful neglect of this Ordinance which many are Guilty of that we should rather use Protrepticks to provoke Men unto their Duty than Threats and Menaces to deter them from Receiving However that they may not make more haste than good speed it behoved me to shew what Cautions they are to take along with them lest they take a step towards their Perdition Keep thy foot when thou goest to the House of God and be more ready to hear than to give the Sacrifice of Fools as the Royal Preacher said Eccles 4. 1. Thus having made it appear that we are strictly bound to Communicate and to Prepare our selves rightly and duely in order to a Profitable Communion which was the first thing I was to discourse of upon this point I shall now go on according to this plain Method and Treat in the next place of the Nature and Quality of this Preparation and shew you wherein that doth consist CHAP. IV. Of the Nature of Preparation in general and in particular THIS is a Matter of great weight and Consideration though a very slight account is made of it by those whose great care and solicitude seems to be to whisper their Crimes to the Ear of a Confessor and to undergo or Promise some trifling Pennance and if after these little Practices they have the Absolution of a Priest who yet perhaps is equally involved in the Communion of Guilt with his Penitents they think themselves sufficiently purged from the Conscience of Sin and to be perfectly Innocent And this naturally followeth from the Principles of those Doctors who Teach that Confession and Penance are the necessary Preparatives before the Sacrament without making any the least mention of a Lively Faith in Christ And although they speak of the Necessity of Contrition or Attrition at least yet by those words they understand no more but a little grief for Sin with some few purposes at present to amend hereafter which they think to be sufficient because according to their Fancy the work of the Priest supplies and makes amends for the want of a true and Manly Repentance of the Heart Now this is so far from being a due Preparation for the Sacrament that 't is a Ridiculous and trifling Method made up of lucrative Arts and absurd Performances and serveth to Corrupt and Debauch Christianity and to encourage People in a Wicked and Irreligious course of Life as any Man may discern that will but observe the Natural Consequences thereof 1. THEREFORE for the Resolution of this point and for the Satisfaction of Mens Consciences in this particular we are first to Note in the general that Universal Sanctity and Purity of Mind is required of us in order to a Profitable and Comfortable Communion It was the Opinion even of a Pagan that such as meddle with things Sacred ought to be Chaste and Holy not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Demoth Cont. Timocrat for a certain number of days only but throughout their whole Life And certainly a constant course of Holiness is the best Prepaparative for a due Celebration of this Mystery because nothing can be presumed to be so acceptable unto God as a Life of Innocence Yet if a Man hath lost his Innocence either through the Practice of Habitual Sin or through the Commission of some Unlawful Acts his Repentance nevertheless is for Christ's sake accepted of in lieu of it if that Repentance be Hearty and Sincere NOW Repentance cannot be right unless the Heart be entirely good so as to be out of Love with every thing that is base and inconsistent with the Laws of Christ's Religion And therefore a Communicant's mind and purpose must be resolutely fixt upon the Practice of Vniversal Christian Piety Though some particular Virtues are here more especially to be Exercised because there are at this time particular Reasons and special Objects to Exercise his Faith Charity and the like yet there ought to be an Habitual Presence of other Virtues too the frame and disposition of our Spirits must be such as is Answerable to the whole Tenor of the Gospel Bonum ex integris malum ex quolibet defectu He cannot be said to be an entire Good Man nor a right Good Communicant that has not an entire and Universal Love of Religion in such a measure as by the Mercies of the New Covenant is now accepted of Each Divine Grace must contribute something to make up our Wedding Apparel the covering of Charity the Ornaments of a meek and gentle Spirit the clothing of Humility the sackcloth of Repentance and self-denyal the long Robe of Patience and Constancy the New Apparel of Mercy and Forgiveness In a word we ought to be so Perfect as to be Sincere and to be ready unto every good work according to the best of our Knowledge and to the uttermost of our Power All Affection and Love to Sin must be cast off and Mens Hearts must be Devoted to the observation of all the Laws of our Redeemer as his Spirit shall enable us by working in us and with us and by helping our Infirmities He that is not thus disposed cannot Communicate Worthily and so as to obtain a Blessing And the Reason is clear because as I have shewed at large this is a Covenant Feast under the Gospel as the Paschal Supper and other Sacrifical Banquets were under the Law By tasting of this Bread and Wine we enter into Solemn Engagements unto God as the Jews did by Eating of the Lamb. As they did by that Holy Rite addict themselves to the Worship of God and engage their Obedience to him conformable to those Laws and Ordinances which were Enacted then even so do we Christians
Use PURSUANT to this Design I have formerly discoursed at large of the Nature of the Ends of the Dignity and Usefulness of this weighty Ordinance which things if Men would but seriously consider and carry in their Thoughts they could not easily neglect a matter of such importance without offering violence to their Judgments and acting against their own Reason BUT there is a great deal of matter yet behind which immediately and directly serveth to engage all of us to discharge our Duty in this particular and also to govern us in the discharging of it And the first thing that offers it self to our Consideration is touching that Necessity which lyeth upon us to eat of this Bread and to drink of this Cup. NOW in order to our better proceeding upon this Subject we must note that there is a Twofold Necessity which relateth to the matter in hand 1. First Some things are Absolutely and Indispensably Necessary because they are the fixt and immovable Conditions of the New Covenant without the performance whereof Salvation cannot be expected by us So to Believe in Christ to Mortifie our Lusts to have a Sanctified Spirit to be Humble Charitable and the like these things are Absolutely Necessary for without Faith and Repentance and entire Holiness of heart none of us can see the Lord. 2. Secondly Some things are Necessary Respectively and upon Supposition that is supposing that there is some Command for them though they be not necessary in their own Nature but are required chiefly to try and Exercise Mens Obedience Or supposing that they are appointed as certain and effectual Means in order to some great and Necessary End and as Instruments to bring us those Mercies which our Souls stand in need of Now when we say 't is Necessary to receive the Sacraments of Christs Body and Blood the meaning is not that it is absolutely simply indispensably and universally necessary so that no Man can possibly be saved without it For no Rites whatsoever are to be accounted of equal moment with substantial Morality and things of Positive Institution though they be necessary in their Kind and Quality yet they are not necessary in that degree as those things are which are good in themselves and which carry an eternal Reason and Obligation along with them In some cases a Ritual Ordinance may be omitted and it is not the bare Omission but the wilful Neglect and Contempt of it that is Criminal in God's account This is evident from the case of Circumcision which was of old a Seal of the Covenant between God and the Jews We find in the fourth of Exodus that when Moses wilfully forbore to Circumcise his Son the anger of the Lord was so kindled against him that he met him in his Journey and sought to kill him and as some Hebrew Doctors tell us did actually smite him with a sudden Disease and yet we find in the 5th of Joshua that afterwards the Jews omitted Circumcision for many years together in the Wilderness whether it was because they were then upon their Travel as some think or because they were not yet mingled with the Heathens and so needed not as yet to be Circumcised as others are of opinion this is certain that we do not read that God was displeased with them for not having been Circumcised though he was often displeased with them for their Infidelity THE same thing is observed of the Passover Vid. Selden de Synedr Lib. 2. Cap. 2. it self that it was omitted in the Wilderness for about forty years together because the Celebration of it depended upon the use of Circumcision For in order to the due Celebration of the Passover it was necessary not only for the Fathers of Families to be Circumcised themselves but moreover for all the Males in their Housholds to be Circumcised too Exod. 12. 48 49. So that Circumcision being pretermitted for so many years the Celebration of the Passover did also of course cease for that time HENCE we may easily collect that things of Positive Institution are not equally necessary with those Duties which are naturally and eternally good In like manner when the Jews were in Captivity and could not Solemnly present themselves before God in his Sanctuary the Law was not executed upon them As long as they were in those sad Circumstances it was their Unhappiness and Punishment that they could not go with their Lambs to the Temple but 't was not their sin that they did it not THUS it was with the Jews under the Law as to things of this Nature and thus it is too with People under the Gospel as to matters of the like Condition Baptism now is necessary yet not so necessary as Faith and Regeneration nor must we presume to say that all Persons who die Unbaptized are everlastingly miserable For though it be said St. Mark 16. 16. He that believeth and is baptized shall be saved yet in the next words Damnation is the Punishment of Unbelief only it is not said He that is not Baptized shall be Damned Baptism is indeed the standing and ordinary Means which we are tied to use but it doth not follow that God so tieth up his own hands that he cannot by Virtue of his unlimited Prerogative dispense with a Rite and shew his Mercy at his Pleasure 'T is even thus in the case concerning the receiving of this blessed Sacrament It is an Ordinance of Divine Institution and so it is communiter ordinariè in its Kind and in a general construction necessary to Eternal Happiness But yet some Persons are not capable nor in a condition to prepare themselves for it as Children and Lunaticks and the like Now in such a case the Rule is that no man is obliged to act nisi positis omnibus ad agendum requisitis unless there be a sufficient presence of all Qualifications that are necessary for the Action Or some inevitable cross Accident may unexpectedly happen so that a Man cannot eat that Bread with his Mouth which his Soul longeth after And in this case the Rule is that no man is bound to Impossibilities nor shall any one be condemned for not performing that which is out of his reach and power Ones case may be such that it may not be in his Power to receive and therefore to communicate of the outward Symbols is not so absolutely necessary as it is to Believe and Repent HOWEVER out of these two Cases it is very highly necessary to receive the Sacramental Bread and Wine that is supposing a Man be capable of Receiving so that he cannot plead want of Vnderstanding or want of due Information at least cannot pretend that he wants Means of being instructed And supposing that he hath Occasions and Opportunities of Receiving so that he cannot plead want of Time or Power and I am sure this cannot be our Plea who have been bred up under the Instructions of a most indulgent and provident Church in this case I say
all such as at any time met together in the House of God to hear the Scriptures should be Excommunicated if they stayed not to Receive the Holy Communion Devotion which now is as it were vanish'd into Smoak in those times shined in a mighty Flame The Hearts of Men were on fire and their Zeal was Active and Sprightly in this particular because they reckoned it a necessary piece of Religion I confess the Practice of the Church is not that which maketh a thing Necessary Yet 't is a fair and strong Argument of its Necessity as being a good Comment upon our Lord's Command The continued Practice of the Church from the Apostles downward doth shew that the Wisest and most Learned among them did look upon themselves greatly obliged by the Law of Christ to a frequent Participation of this Mystery Because he said Do this as oft as ye drink it in remembrance of me they concluded themselves bound to do it often and lest they should not do it often enough they did it daily BUT I will not urge the Necessity of a daily Communion Yet this we must affirm indefinitely and in general that 't is necessary to Communicate often so that if nothing be wanting but a willing and ready Mind to omit it is a Sin a Violation of Christ's Law And if we think the Primitive Christians did it too often they are infinitely more to be followed yet than many now a days who either do it not at all or at most but once or twice a year and even then it may be questioned whether it be not something else besides the Love of Christ that doth constrain them 2. THUS much may suffice to be spoken of that Necessity which is grounded upon our Lord's Command But besides this we are to consider that the neglect of this Sacrament is Evil not in it self only but in respect of a very Evil Cause whence this shameful Neglect cometh for that cannot well be supposed to be any other than some lurking Sin and Wickedness in Mens Hearts which makes this Sacrament so formidable in their Eyes Since at this Ordinance God offereth to Men all the Mercies of the Gospel and nothing can hinder the conveyance but an Impenitent and Wicked Heart on the Recipient's part Hardly would any Man refuse so great Salvation did not his Conscience tell him that by Reason of his Love of Sin he may take Poyson into his Mouth instead of the Bread of Life It must needs be that the great Contempt of this Sacrament is caused mostly by some root of Bitterness that is in Men's Breasts which renders the Cup of Blessing very unsavoury and loathsome unto them The World generally is Evil and many Love to be so and for that Reason they dare not come to the Lord's Table How else comes it to pass that they croud many times into the Church in Throngs and Multitudes to Prayer and especially with itching Ears after a Sermon when yet we see a very slender appearance especially in some places at the Sacrament Certainly we must conclude or mistrust at least that People are Conscious to themselves of many Vices which they are fond of and willingly allow and indulge themselves in and rather than they will forsake those Vices they forbear this Ordinance because they cannot live Wickedly and Participate too without Eating and Drinking their own Damnation And is not this a most horrible Crime to value a few paltry Lusts above the Body and Blood of Christ And to prefer some Sensual and Bruitish Enjoyments before those Admirable and Astonishing Blessings which are tendred at the Lord's Table It was the Sin of the Jews and that which greatly kindled the Anger of the Lord against them that they slighted the Manna which David called the Food of Angels and lusted after the Fleshpots of Egypt the Cucumbers the Melons the Leeks the Onions and the Garlick Num. 11. Much more will it be lookt upon as an intolerable Crime in us if we make light of the greatest Blessings that Heav'n can bestow as the Comforts of the Holy Spirit the Fellowship of Christ the Pardon of our Sins the Peace of our Consciences an Assurance of a Glorious Immortality and whatsoever is the Felicity of Blessed Souls I say if we slight and reject all these out of favour to our Sensitive Appetites that we may still pursue the Unprofitable Works of Darkness and Enjoy the Pleasures of Sin which are both Beastly in their Nature and very short for their continuance As Maximus Max. Tyr. Ser. 20. Tyrius an Heathen Philosopher argued Who is so Mad so Bewitched so Byassed by his Affections that for the love of small and Transitory Pleasures of uncertain Enjoyments of doubtful Hopes and questionable Prosperities would not change his Life for a Better and betake himself to that which is Solid and Vnquestionable Happiness Yet of such corrupt and object Spirits are they who neither Love nor dare to partake of this Covenant Feast Men of such Debaucht Minds and Impure Consciences that they prize the most fordid Considerations above the Love of God and a Blessed Eternity like unclean Swine that contemn the sweetest Repose in comparison of a Dunghill and a Bed of Mire Were not Men Earthly and Sensual every one wou'd strive to be a Companion at the Altar 'T is a Polluted Heart that hindreth Men's approaches because they that are Wicked will be Wicked still and that is a great Reason why the Neglect of this Sacrament is Sinful forasmuch as it proceedeth from a sinful Cause an Evil and a Rotten Heart 3. I Heartily wish that all Persons who are concern'd would seriously consider these things and be so Provident too as to look upon the sad Consequence of this Neglect and see what an immediate and irreparable Injury they are like to do to their own Souls by it which is the Third and last Consideration For the words of Christ are plain Joh. 6. Except ye Eat the Flesh of the Son of man and drink his Blood ye have no life in you This place of Scripture all the Ancients do with one a Illud in primis animadvertendum occurrit quoties apud veteres agitur de hoc Sacramento verba Domini nostri quae Joan. cap. 6. referuntur caro mea verè est cibus sanguis meus verè est potus Panis quem ego dabo caro mea est Et nisi ederitis carnem silii hominis c. ad hoc Sacramentum omnes applicant Nec audiendi sunt qui tanta nube testium refragante negant illud caput Joannis huc referendum Diallacticon Edit Londin 1688. p. 15. 9. v. consent and mouth apply to this Blessed Sacrament and St. Austin himself urged it to prove the necessity even of Infant Communion which was then a Custom in the Church That indeed was an Error that proceeded from the abundant Piety of those times and the Reason upon which that Custom was grounded was not strong
what a Man hath done he wisheth were undone and resolves to do so no more And this is the Notion which the Christian Doctors of Old entertained of this matter as * Lombard lib. 4. dist 14. Est autem poenitentia ut dit Ambrosius mala praeterita plangere plangenda iterum non committere Haec vera est poenitentia cessare a peccato Id. Item Gregorius poenitere est anteacta peccata deflere slend◠non committere Ita Isidorus Irrisor est non poenitens qui adhuc agit quod poenitet Item Augustinus Inanis est poenitentia quam sequens culpa coinquinat Quibus addendum illud Tertulliani ubi emendatio nulla poenitentia vana Peter Lombard himself doth very plainly acknowledge that true Repentance lyeth in a sincere Sorrow for all past Miscarriages and in a resolution never to return again with the Dog to his Vomit or with the Sow that is washed to her wallowing in the mire THE Holy Scripture which in this and all other necessary Speculations is our only sure and infallible Guide gives us this short account of the Nature of Repentance that it is the eschewing of Evil and the doing of Good So that it is a perfect change of a Man's purposes and courses the forsaking of all Iniquity a New State a Life of Sanctity and Goodness And they that place it in a little sorrow of the Mind joyned with Auricular Confession and the outward Austerities and Chastisements of the Body shew more their Love of Childishness and a regard for their own Interest and Authority over Poor People than their Skill in sound Divinity To Repent signifies in the Sacred Dialect to become a New Man to have an Heart Renewed and Transform'd and to follow a New that is a Religious course of Life The Scripture indeed hath several Expressions that signifie this change 'T is called a New Creature the Renovation of the Mind and Spirit the putting on of the New Man the purging of the Heart from an Evil Conscience the abhorring of Evil and cleaving to that which is Good the turning to God the Dying to Sin the Mortifying of our Lusts and Affections Repentance from dead Works and many more the like Expressions there are but these are only various delineations of the same thing several Words and Phrases proper to Divinity whereby is meant the total rectifying of a Man's Temper and Life or as even an Heathen Hierocles * Hieroc in Pythag. p. 166. describes it the recovering of that clean Life which by a mixture of Passions was Defiled the correcting of all inconsiderate courses the shunning of all Foolish Actions and Words and the Institution of such a Life as is not to be Repented of For our Nature being vitiated and depraved the Business of Religion is to new-mould our Tempers to take away every thing that sowers Humanity and unbecometh Creatures that ought to be governed by right Reason and so by degrees to bring us as near as 't is possible to the Temper of Christ and to the Nature of God himself The Reason of it is because the ultimate end of Christ's Religion is to make us perfectly Happy in another World in order whereunto 't is absolutely necessary for us to partake of the Divine Nature in this Life and to be made like unto God in Goodness and Purity For all Happiness doth consist in the Enjoyment of that which Answers ones Desires which agrees with his Mind which is suitable to his Faculties which gives him all manner of Satisfaction So that in the Nature of the thing it is impossible for a Man to be fit for the Enjoyment of Heaven that is not of an Heavenly Mind and Temper The Condition of that place is not suitable to the frame and disposition of any filthy Heart And therefore every Evil Man that Dies before his Heart is changed must be Miserable of course for he carries a Hell along with him he goes out of the World with such a Temper as makes him fit only for the Society and Conversation of Wicked Spirits Men that are Fierce Haughty and Froward Men that are full of Malice and bitterness Men that hate every thing that is good Men that delight in Cruelties and Bloodshed Men that are Contentious Vexatious and Troublesome Men that are in Love with Mischief that Live without God that mind only Earthly and Wicked things and that wallow in Sensualities and Uncleanness whither can we suppose such Devilish Tempers fit to go but to the Company of Devils and Spirits like unto themselves It requires a great deal of care and pains to mend a Man's Nature to rectifie and regulate his Temper so as to dispose him for the Enjoyment of God and to make him receptive and capable of the Felicities of Heaven It is an exellent Expression that of St. Paul's Col. 1. 12. Giving thanks unto the Father who hath made us meet to be partakers of the Inheritance of the Saints in light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath made us fit for a Portion of that Inheritance that hath so wrought upon our Hearts that we are Prepared and Qualified rightly Fitted and Condition'd for the Enjoyment of Heaven NOW all this is done by a sincere and hearty Repentance when a Man reflecting upon the Love of God and upon the Folly Turpitude and Heinousness of his own Sins is broken in Heart through a deep Sense of them and from that hour vows and resolves upon entire Obedience to the Divine Will Accordingly he enters presently upon a New State of Life governing his Desires with a strong hand checking his former Inclinations keeping his Lusts and Affections under command and stedfastly resisting those Temptations which Betray'd him before into the hands of the Destroyer By this means he extirpates by degrees those vitious habits which once were not only his Life but his Plague too and by using himself to a course of Virtue and Religion which he finds to be infinitely more easie and delightful as well as safe he soon comes to be out of Love with Sin and is so renewed in the Spirit of his Mind that the great care and employment of his Life is to Reform himself Universally and to yield up his Members as the Servants and Instruments of Righteousness THIS is briefly the Nature of Repentance a perfect and total change and they are very dangerously mistaken who are taught to believe that if they find in themselves some Remorse of Conscience some trouble of Mind together with general and imperfect purposes of amendment their Penitence is sufficient as long as they have the Priest's Absolution Alas all this comes vastly short of Reformation without which all the rest are Vnprofitable For all the Absolutions in the World will do no good without an utter detestation and forsaking of Sin in the Penitent nor will all his Fears all his Remorse all his Confessions avail him if when he goes for Absolution he looks with a
kind and friendly Eye upon his Vices and cherisheth that Uncleanness in his Bosom which by the Laws of God he is bound to cast away For it is no easie matter for any to lead a Lewd Life without some trouble and unquietness of Mind and for a Man first to Sin and then Confess and then Sin again is nothing else but to drive a circular Trade of Hypocrisie for all this is very consistent with a Wicked Life Because after this rate there is no necessity of entire and universal Holiness without which St. Paul saith there is no seeing of God but People may give themselves up all their days to all manner of Wickedness and Villany and may think to be Saved nevertheless What a smooth and pleasant way would this be into the Kingdom of God were it but true How easily after this rate is the Sinner and the Saint reconciled But what a Scandal is it to Christianity and what a fatal prejudice is it to a good Life when Men are taught such an Artificial Method how to Save their Souls and their Sins too For who will undertake that troublesom and painful task of Mortifying his Lusts of parting with a right Eye of cutting off a right hand and of being Crucifyed to the World if he be perswaded that he cannot possibly miscarry as long as he hath at hand such a present and easie Remedy as this is Confess and be Absolved Be not therefore deceived in a case of such huge moment and weight True Repentance is not a thing of such quick and superficial dispatch it must reach to the very Heart and Marrow it must alter and transform the whole Man it must bring forth Fruits meet for Repentance it must express it self by an Universal Obedience to the Precepts of the Gospel it must have that good effect upon Mens Spirits as to make them follow whatsoever things are Just and Honest and Pure and Lovely and of good Report 2. THE Nature of Repentance being thus Explained I shall not need to spend much time upon the next point touching those Special Grounds and Reasons which render Repentance necessary before we go to the Communion For every Man's Conscience cannot but tell him that he ought to come to so Sacred a Mystery with clean Hands and a very pure Heart However that Discourses of this kind may not seem fantastical and groundless the Necessity of this thing will plainly appear from these following Considerations 1. From that Analogy which this Evangelical Christian Feast beareth unto those Antient Sacrifical Feasts of which I have formerly Discoursed at large At those Solemnities as Gyraldus observes even the Heathens thought it the most necessary part of their Religion to be free from an Evil Conscience In Sacrificiis rite celebrandis majorem nullam ceremoniam fuisse videmus quam nil sibi conscire bonos ac pios esse Gyrald Hist deor synt 17. They were wont at those times to Confess their Guilt to Profess Repentance for all their Faults and by their dejected Countenances and Id. ibid. modest Behaviour to express their great Sorrows for what was past They would wash their Bodies in Rivers and present themselves at the Altars of their Gods in pure and clean Apparel with washen Hands and naked Feet as significations of the Purity of their Minds and when the Solemnity began as the Priest asked with a loud voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is here So the People answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Men and Good esteeming Sanctity and Goodness to be absolutely necessary in such as were to Feast before their Deities Among the Jews it was customary to use several Ritual ways of Sanctification such as the cleansing of their Bodies and the scowring of their very Cloaths before they presented their Oblations unto God or durst to feed upon the remains of their Sacrifices They had divers washings and carnal Ordinances imposed upon them until the time of Reformation saith the Apostle Heb. 9. 10. One eminent instance we have 1 Sam. 16. there Samuel goes to Bethlehem to Sacrifice unto the Lord and to Feast with Jesse and his Sons upon part of the Oblations but before he would either slay the Heifer or sit down with them at Meat he commanded them to Sanctifie themselves according to the Custom v. 5. Now these legal Purifications were so many Notices and Indications of that inward and Spiritual Purity which is necessary in all who present themselves before the Lord and profess to be of his Houshold and Family For which Reason the Prophets who were Expositors of the Law called upon the People at every turn to mind that Sanctity of Heart and Spirit which was signified by these External Rites and without which all their Services were so many vain Oblations So God himself calls them Jer. 1. 12 13. When ye come to appear before me who hath required this at your hand to tread my Courts Bring no more vain Oblations that is Heartless Sacrifices such Sacrifices as were without the Heart not of the Beast but of the Man empty Services that were without a broken and contrite Spirit To this purpose 't is said Isa 66. 3. He that killeth an Ox is as he that Slew a Man he that Sacrificeth a Lamb as he that cutteth off a Dog's neck he that offereth an Oblation as he that offereth the Blood of Swine and the Reason follows because they have chosen their own ways and their Soul delighteth in their own Abominations 'T is Holiness that God requires rather than Sacrifice and so much was intimated to them when they were appointed to wash before they entred into the Sanctuary To which purpose saith the Psalmist Psal 26. 6. I will wash my hands in Innocence and so will I compass thine Altar Meaning that by cleansing the outward parts Men were taught to Cleanse and Sanctifie their Minds chiefly and that Innocence is mainly necessary in such as go about to meddle with Holy things And this is particularly observable from the Ordinance concerning the Passover which was a Type and Shadow of this Christian Ordinance Though every Jew that was rightly Qualified was bound under pain of Death to bring the Offering of the Lord in his appointed Season yet if he had any Legal Impurities upon him if he were a Leper or had a running Issue or had been Defiled by touching a Dead Carcass then he was severely bound to forbear the Passover for a time he was to defer it for the space of a Month because it was a general Rule the Soul that eateth the Flesh of the Sacrifice of Peace-Offerings having his Uncleannesses upon him even that Soul shall be cut off from his People Lev. 7. 20. Philo the Jew hath rightly observed that God Instructed Men by these Rites and Forms and outward Symbols how they ought to make their approaches unto his Altar either to Pray or to give thanks unto him that they should bring no latent Diseases no
And though contentions about words are trifles yet to speak freely I see no just exception against the use of this word as long as we use it in the genuine sense of the Antient Christians For they called it an Altar not upon this supposition as if the true Natural Body of Christ were really offer'd upon it and that too as a propitiation for the Sins of the Living and the Dead no neither was any such Corporal Presence or any such Oblation either believed or so much as dreamt of by the Church for several hundred years after the beginning of Christianity But so they stiled it perhaps because the Death of Christ is Commemorated and Annunciated Solemnly at the Table but most plainly because the Congregation of Communicants did gather themselves to it to call upon God and to present their Alms to be laid upon the Table and this not only for the more easie Celebration of the Eucharist but as a decent signification too that whether they prayed whether they gave Thanks or whether they offered Alms they did all to the Glory of Christ and in the name of Christ the Memorial of whose Death was celebrated there and because these Prayers these Praises these Alms were called Sacrifices and Oblations therefore was the Table it self at which they were offered called an Altar TO conclude this point now I think enough hath been said concerning this Branch of Charity at the Holy Communion which consisteth in shewing Mercy and Liberality to the Indigent especially to those who have the same Faith and the same Hope with us You see what special Reasons there are to excite you to it at this great Solemnity and how Ancient Constant and Uniform the practice of all Christians hath still been as to this particular which I was the more willing to shew because Examples commonly are very operative and I am sure Ancienter Nobler Better grounded Examples we cannot have of any Christian Office that is required at our hands CHAP. IX Of Brotherly Forgiveness 2. I Proceed now to the consideration of the other Branch of Christian Charity which consisteth in Fraternal Forgiveness In discoursing upon this I am to shew 1. What is meant by Fraternal Forgiveness 2. How necessary it is when we come to the Lord's Table 3. How this matter is to be made practical 1. First then Fraternal Forgiveness as it is required and stated by the great Law of Christ consisteth in two things 1. In laying aside all Desires and Intentions of pure Revenge This the Scripture calls rendring of Evil for Evil when an injur'd Person punisheth the Offenders not for any ends of Charity or Justice but meerly for Punishment sake because he delights in his Sufferings and seeks only to satisfie a provoked and distemper'd Passion For the clearing up of this because it is a very material point we must note that when an Injury is committed either against ones Person or Interest or good Name one or other of these three things is apt to follow between which we must carefully distinguish either Discipline or Reparation or Revenge Discipline is when the Offender is made to undergo Rebuke or Shame or Smart and this for his own Correction and future Amendment Now the end of this being nothing but Charity or the doing of an Offender Good it is not only very consistent with but very agreeable unto the Law of Christ And so you Read it St. Matth. 18. 15 16 17. If thy Brother shall Trespass against thee go and tell him his fault between thee and him alone if he shall hear thee thou hast gained thy Brother But if he will not hear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established And if he shall neglect to hear them tell it unto the Church But if he neglect to hear the Church let him be unto thee as an Heathen Man and a Publican Reparation is when an Offender is punisht in his Fortunes for the making up of that loss or dammage which by the Injury his Brother sustains Now the end of this being nothing but Justice it is very consistent also with the standing Laws of Christianity that every Man must provide for his own that we must live Righteously in this World and that he that doth wrong shall receive for the wrong that he hath done Col. 3. 25. But pure Revenge is when a Man is punisht not out of any good intentions to himself nor out of hopes of Repairing the injur'd Man's Losses but only to retaliate one Act of Hostility with another thereby to satisfie his Hatred and Anger As for instance a Man wilfully strikes out thine Eye and to recompence the blow thou strikest out his too this is properly Revenge here his Eye doth not make Amends or Reparation for the loss of thine Therefore the end of this being nothing but to hurt another and to satiate a Brutish Appetite by inflicting Punishments that are both Uncharitable and Impertinent and that have nothing to be pretended for them but an inhumane Pleasure in doing Mischief it is utterly repugnant to his Religion whose business in the World was to go about doing good and to teach all his Followers to do the same Ye have heard saith our Saviour that it hath been said an Eye for an Eye and a Tooth for a Tooth but I say unto you that ye resist not evil but whosoever shall smite thee on thy right Cheek turn to him the other also Mat. 5. 38 39. That is rather than return Injury for Injury be contented to receive another Though God by his right of absolute Soveraignty over all may punish obdurate Wretches to shew his wrath and power especially when there are no hopes of amendment yet we poor Creatures who stand upon the same level and are all of us a-kin on Adam's side ought ever to propose to our selves some Charitable ends in our proceeding with one another not recompensing any Man Evil for Evil not avenging our selves but rather giving place unto wrath because it is written vengeance is mine I will repay saith the Lord Rom. 12. 17 19. This is one part of Fraternal Forgiveness to slight all that is past without strict Retaliation to void our minds of all malicious intentions and not to think of any Punishments which are not required by the Rules of Charity or common Justice of which Cases I shall speak by and by 2. FRATERNAL Forgiveness must rise higher yet and that it may fully answer its measures in the Gospel it must consist in doing an Enemy Good too This is the perfection and the most perfect expression of it instead of Hurting after a revengeful manner to Help to Succour and to Intreat kindly every one whoever he be that hath offended us And this is that new sort of Patience which Christ hath taught his Disciples saith * Novam planâ— patientiam docet Christus c. Tertul. adv Marcion l. 4.
Tertullian to do good unto all Men without distinction or limitation Even the Old Law required the Jews not to hate their Brethren in their hearts Levit. 19. 17. Nay it required them to do friendly Offices to one another although there were enmity between them as we find Exod. 22. 4 5. If thou meet thine Enemies Ox or his Ass going astray thou shalt surely bring it back to him again c. But all this was meant with peculiar respect to their own Tribes and Countreymen for other Nations they were permitted to hate and in many Cases were bound to treat them after an hostile manner But Christ's Religion carries a far different Spirit with it A Christian is bound to look upon every Child of Adam as his Neighbour though an Enemy even to the Faith though without Christ though an alien from the Commonwealth of Israel and consequently he is obliged not only to abhor all malicious Designs against him but moreover to extend the utmost of his Charity unto him like the common Maker and Father of us all whose mercy is over all his Works Ye have heard saith Christ Mat. 5. That it hath been said thou shalt love thy Neighbour and hate thine Enemy But I say unto you love your Enemies bless them that curse you do good to them that hate you and pray for them that despightfully use you and persecute you that you may be the Children of your Father which is in Heaven for he maketh his Sun to rise on the Evil and on the Good and sendeth rain on the Just and Vnjust For if ye love them only which love you what reward have ye Do not even the Publicans the same And if ye Salute your Brethren only what do you more than others Do not even the Publicans so Alas this comes infinitely short of the boundless and most generous Spirit of Christianity which teacheth us not to be overcome by Evil but to overcome Evil with Good if an Enemy hunger to feed him if he thirst to give him drink and by so doing to heap coals of fire upon his head to melt and intender his Spirit instead of calling for fire from Heaven to consume him as those Disciples would have done upon the heads of the Samaritans who knew not what Sweetness and Charity the Christians Spirit is of 2. THUS you see the nature of that Charity which consisteth in Fraternal Forgiveness in its full Latitude and Extent To come closer to our purpose yet let us now in the next place consider the particular necessity of this thing when we Celebrate this Divine Mystery Forgive us our Trespasses as we forgive them that Trespass against us is a Prayer we use daily by our Lord 's own directions and thereby we are taught that Charity is always to be mixt with our Devotion and that we should pity the necessity of others Souls as often as we call for mercy upon our own But as I have already shewn you there are at this great Solemnity Special and Peculiar Reasons to to actuate not only our Faith and Repentance but our Charity too in its several Parts and Properties and therefore laying aside at present the Consideration of those General Obligations which are derived from the Commands of Christ that were given on other Occasions I shall take notice only of those special Reasons which have a more peculiar influence upon our minds from the Consideration of this Mystery IF thou bring thy Gift to the Altar and there remembrest that thy Brother hath ought against thee leave there thy Gift before the Altar and go thy way first be reconciled to thy Brother and then come and offer thy Gift Matth. 5. 23 24. It was this place of Scripture which gave occasion to the Primitive Christians to call the Lord's Table an Altar and just as they went about to offer up their Sacrifices of Prayer Praises and Alms-deeds to express their Reconciliation and perfect Love by Saluting each other with an Holy Kiss the Deacon having called out unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let none have ought against another The peculiar Reasons of this Charity may be drawn from these 4 Considerations 1. FROM the Consideration of that Analogy which this Christian Feast bears to the Sacrifical Banquets of old to which this Banquet doth in some measure correspond * Illud autem observatum ab antiquis videmus ut quoties Supplicationes aut lectisternia indicerentur a jurgiis litibus abstinerent vinctis vincula demerent Gyrald Syntag. 17. page 482. The Heathens themselves were wont at those Solemnities to give over all Strifes and Controversies and to release such miserable Creatures as were in Prisons and Bonds By the common light of Nature they found it necessary for them all to appear before God with Calm and Unpassionate Minds to testifie their freedom from sowerness and rancour by expressions of Humanity and Forgiveness so that their Religious Feasts seem'd to resemble that Charistia which Valerius Maximus speaks of a Feast of Love and entire Friendship I do not speak this to lessen the Dignity of this Christian Eucharist but to shew that if they made it a great part of their Religion to be thus dispos'd who wanted the assistance of Divine Revelation and fed only upon Ritual and mean Entertainments which the Custom of Nations had made every where common certainly the Noblest acts of Charity must be required of us who have been so often told of the infinite Love of God to us and have the singular Honour and Happiness to feed together upon that Lamb of God which was Sacrificed for the forgiveness of the whole World 2. HERE we Celebrate the Memorial of our Saviour's Sufferings who refused not to be kist by the impurest lips in the World even when he knew that Judas his own Disciple his Almoner came to betray him who called him by no harder Name than Friend who healed the Officers Ear which had been cut off by the rash zeal of another Disciple who held his peace though oppress'd at his Tryal with false accusations who took no notice of the rudeness of their malice when his implacable Enemies spit upon him buffeted him smote him on the face with their hands that wanted nothing but to be embrewed in his Blood who forgave Peter though he had Apostatiz'd and flatly denyed him with Oaths and Imprecations who pityed not himself but those poor People that followed him with tears to his Crucifixion and used that soft expression to them Daughters of Jerusalem weep not for me but weep for your selves and for your Children who was led as a Lamb to the Slaughter and as a Sheep that before his Shearers is dumb who when he was reviled reviled not again and when he suffered threatned not but closed up his Life with a most Charitable Prayer for his Enemies forgiveness in a word who throughout this whole affair behaved himself with the most eminent Candour Meekness Goodness and
Instances and Occurrences Whatever Objections against our Religion are wont to be made by some who yet of all Mankind are most to be blamed for their Uncharitableness let us never give them occasion to lay this blame upon our Manners though it doth not so much as touch our Profession it self that a Spirit of Strife and Hatred is among us But when we are about to Celebrate the blessed Eucharist then especially we should consider the Angels Doxology and prepare our Minds so that we may use it with enlarged and devout Hearts Glory be to God on high on Earth Peace good will towards Men. Then all undue Heats that by any Emergency may have been raised should vanish away from us like Smoak then we should put on as the Elect of God Holy and Beloved Bowels of Mercy Kindness Humbleness of Mind Meekness Long-suffering forbearing one another and forgiving one another if any Man have a quarrel against any even as Christ forgave us so should we and above all things put on Charity which is the bond of Perfectness and let the Peace of God rule in our Hearts to the which also we are called in one Body as the Apostle himself speaks Col. 3. TO provoke you hereunto many arguments might be drawn not only from the sense of the best Heathens who held it unlawful to revenge Injury with Injury upon which Subject Maximus Tyrius spends a whole Discourse but from the Noble Examples of many of them also Aelian Var. Hist l. 12. c. 49. and particularly that of Phocion who after all the eminent Services for his Country-men the Athenians being at last condemned to be poisoned before the drank off the deadly Potion left this strict charge with his Son that he should never remember so as to be revenged for the Injustice and Ingratitude of the Athenians BUT because Christianity is a Religion of a most elevated Nature and that which speaks so plain and so loud as to this point and because that noble part of it this Christian Solemnity doth of it self Minister arguments enough to command our Obedience as to this particular I shall not go out of my way to pick up Observations that may be more curious than necessary but rather content my self with what hath been said already and so shut up this Subject with a few Considerations which immediately relate to our Christian Practice I told you before that all Acts of Revenge are quite contrary to the Laws of Christ's Religion meaning by Revenge all spiteful acts or purposes of hurting another for hurt-sake without consideration had of a good end whether of Charity or Justice and then I distingush pure Revenge from such acts as concern Discipline or Reparation which two last cases being so incident to human life and cases wherein the Consciences of Men ought to be well instructed and govern'd I shall now at the close of all speak something by way of direction as to these two cases and the rather because I have found by frequent experience that upon Injuries which too commonly happen between Man and Man divers have been hindred from the use of the blessed Sacrament for want as I am willing in Charity to suppose of due Information 1. FIRST then as to acts of Discipline It is not at all inconsistent with the great ends of this Sacred Ordinance nor with our Duty in order to it or at it to use honest means of reprehending or correcting an Offender provided those means be used after a discreet and friendly manner and for the Offender's good So the Magistrate may punish a disorderly Subject a Father his Child a Master his Servant in all necessary cases For this is not properly Revenge because the Methods though they may be somewhat strict are still for charitable ends viz. For the amendment and Reformation of the Offender which in such cases every Man should carry in his Eye for what St. Paul said of his own Authority in the Church is very applicable to all just Power whatsoever the Lord hath given it for Edification and not for Destruction 2 Cor. 10. 8. 2. AS to Cases which concern Reparation for Injuries they admit of great variety according to the variety of particular Circumstances but I think what is generally necessary to be known may be comprehended within these following Rules or reduced to them 1. WHERE an injury is Plain Evident and Palpable Men are to seek for redress first by fair and private applications This is not Revenge nor any breach of Duty because it is a Case of Justice purely and the method is Friendly and Charitable To this may be applied those words of our Saviour Matth. 18. If thy Brother Trespass against thee go and tell him his fault between thee and him alone but if he will not hear thee then take with thee one or two more c. And if any thing be needful to be added certainly a more prudential Course cannot be taken than what our Lord elsewhere prescribes Agree with thine Adversary quickly whilst thou art in the way with him Matth. 5. 25. Such Timely and Pacifick means of accommodation are apt to preserve Charity whereas other Methods that are rough may like a wound that festers make a deep impression upon the Sense and corrupt Friendship so as to turn it into Rage or a setled hatred 2. IF such Christian applications cannot obtain their End the Offender must be forborn provided the injury be not considerable in it self or in its Consequences although it be evident 'T is true a wrong being done he that did it becomes liable to Justice but it doth not follow that a Man may not forbear him in light and trivial matters for Charity and Peace sake we are to possess our Souls in Patience with an humble submission to the good Providence of God for reparation in his way And to this purpose is that Law of Christ Matth. 5. 39 40. Whosoever shall smite thee on thy right cheek turn to him the other also and if any Man will sue thee at the Law and take away thy Coat let him take thy Cloak also These are Proverbial Expressions which signifie light and inconsiderable Injuries and they are to be understood in a Comparative sense to this purpose that when wrongs are small and of no greater account than a little blow or an upper Garment amounts to rather than venture the breach of Peace or Charity we are to be content with the loss if Reparation cannot be obtained by soft and gentle Proceedings 3. WHERE the injury is heavy and grievous so that Reparation becomes necessary you are not to require it with your own hands or by private and personal violences but by the help of the Magistrate * Vid. Grot. de jure belli lib. 2. c. 20. Sect. 8. To this purpose is that other Law of Christianity Rom. 12. 9. Dearly Beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine