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1. |
I say ‘constantly’ receiving. For as to
the phrase of ‘frequent communion,’ it is absurd to the last
degree. If it means anything less than constant it
means more than can be proved to be the duty of any man.
For if we are not obliged to communicate ‘constantly’, by
what argument can it be proved that we are obliged to
communicate ‘frequently’? Yea, more than once a year,
or once in seven years? Or once before we die?
Every argument brought for this either proves that we ought
to do it constantly, or proves nothing at all.
Therefore that indeterminate, unmeaning way of speaking
ought to be laid aside by all men of understanding. |
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2. |
In order to prove that it is our duty to
communicate constantly we may observe that the Holy
Communion is to be considered either (1) as a command of God
or (2) as a mercy to man. |
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First, as a command of God.
God, our Mediator and
Governor, from whom we have
received our life and all
things, on whose will it
depends whether we shall be
perfectly happy or perfectly
miserable from this moment
to eternity, declares to us
that all who obey his
commands shall be eternally
happy; all who do not shall
be eternally miserable. Now
one of those commands is,
‘Do this in remembrance of
me.’ I ask then, ‘Why do
you not do this, when you
can do it if you will? When
you have an opportunity
before you, why do not you
obey the command of God?’ |
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3.
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Perhaps you will say, ‘God does not command me to do this as
often as I can’; that is, the words ‘as often as you can’
are not added in this particular place. What then?
Are we not to obey every command of God as often as we can?
Are not all the promises of God made to those, and those
only, who ‘give all diligence’; that is, to those who do all
they can to obey his commandments? Our power is the
one rule of our duty. Whatever we can do, that we
ought. With respect either to this or any other
command, he that when he may obey it if he will does not,
will have no place in the kingdom of heaven. |
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4. |
And this great truth, that we are obliged to keep every
command as far as we can, is clearly proved from the
absurdity of the contrary opinion; for were we to allow that
we are not obliged to obey every commandment of God as often
as we can, we have no argument left to prove that any man is
bound to obey any command at any time. For instance,
should I ask a man why he does not help his parents – he
might answer, ‘I will not do it now, but I will at another
time.’ When that time comes, put him in mind of God’s
command again and he will say, ‘I will obey it some time or
other.’ Nor is it possible ever to prove that he ought
to do it now, unless by proving that he ought to do it as
often as he can: and therefore he ought to do it now,
because he can if he will. |
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5.
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Consider the Lord’s Supper, secondly, as a mercy from God to
man. As God, whose mercy is over all his works, and
particularly over the children of men, knew there was but
one way for man to be happy like himself, namely, by being
like him in holiness; as he knew we could do nothing toward
this of ourselves, he has given us certain means of
obtaining his help. One of these is the Lord’s Supper,
which of his infinite mercy he hath given for this very end:
that through this means we may be assisted to attain those
blessings which he hath prepared for us; that we may obtain
holiness on earth and everlasting glory in heaven. |
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I ask, then, why do you not
accept of his mercy as often
as ever you can? God now
offers you his blessing: why
do you refuse it? You have
an opportunity of receiving
his mercy: why do you not
receive it? You are weak:
why do not you seize upon
every opportunity of
increasing your strength?
In a word: considering this
as a command of God, he that
does not communicate as
often as he can has no
piety; considering it as a
mercy, he that does not
communicate as often as he
can has no wisdom. |
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6. |
These two considerations will yield a full answer to all the
common objections which have been made against constant
communion; indeed to all that ever were or can be made.
In truth nothing can be objected against it but upon
supposition that at this particular time, either the
communion would be no mercy, or I am not commanded to
receive it. Nay, should we grant it would be no mercy,
that is not enough; for still the other reason would hold:
whether it does you any good or none, you are to obey the
command of God. |
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7.
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Let us see the
particular excuses which men
commonly make for not
obeying it. The most common
is, ‘I am unworthy; and “he
that eateth and drinketh
unworthily, eateth and
drinketh damnation to
himself.” Therefore I dare
not communicate, lest I
should eat and drink my own
damnation.’ |
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The case is this. God
offers you one of the
greatest mercies on this
side of heaven, and commands
you to accept it. Why do
not you accept this mercy in
obedience to his command?
You say, ‘I am unworthy to
receive it.’ And what
then? You are unworthy to
receive any mercy from God.
But is that a reason for
refusing all mercy? God
offers you a pardon for all
your sins. You are unworthy
of it, ‘tis sure, and he
knows it: but since he is
please to offer it
nevertheless, will not you
accept of it? He offers to
deliver your soul from
death. You are unworthy to
live. But will you
therefore refuse life? He
offers to endue your soul
with new strength. Because
you are unworthy of it, will
you deny to take it? What
can God himself do for us
farther, if we refuse his
mercy, even because we are
unworthy of it? |
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