The Communicants Guide, Part 3
CERTAINE Caſes of Conſcience, About the Receiving of the Sacrament of the Lords Supper cleared, and reſolved.
I. Caſe. WHether a man, who (after examination of himſelfe) findeth in himſelfe much weakneſſe, and many defects, in respect of thoſe things, which ſhould be in a worthy Receiver, may yet adventure to come to Receive?
Solution. The weakeneſſe, and defects, which are in thoſe that come to Receive, are either Mark. 9. 24 2 Cor. 7. 10ſuch as are felt, and thereupon are ſorrowed for, and ſtriven againſt: or they are ſuch, as are not felt, and ſo can neither be ſorrowed for, nor ſtriven againſt.
If our weakeneſſe, and defects be of the former kinde, wee neede not much to feare, or doubt of Gods mercy, and favour towards us, if we doe come to Receive with ſuch weakneſſe, and defects in us.
For firſt we muſt know that the Sacrament, which we come to receive, is ordained by Chriſt, to be as well phyſick for the Recovery, and ſtrengthening of the ſick, and weake in grace, as food to nouriſh the ſtrong and healthy. Secondly, we muſt Mat. 21. 14 Luk. 14. 21 Mat. 11. 28 Eſay 55. 1, 2 2 Chron. 30. 18, 19, 20. Pro. 9. 4. &c. Mat. 5. 6know, that Chriſt even calleth ſuch unto him, and hath promiſed in his word, not onelyonly his gracious acceptation of them, but a full ſupply of their defects, and wants.
But if our weakneſſe, and defects be of the latter kinde, ſuch as wee neither feele, nor deſire to underſtand, nor have any remorſe for them, then ought we not in any caſe to come, but rather to forbear, Joh. 6. 37. Mat. 22. 12untill God ſhall be pleaſed to give us more Grace.
II. Caſe. Whether we are bound to come faſting to the Communion?
Solution. NO, it is not abſolutely neceſſary▪ for Rom 14. 17neither was the paſchall Lambe ſo eaten; and (we know) Chriſt himſelfe adminiſtred it to his Diſciples after Supper: and beſides that, ſome are (we know) ſo weake, and ſickly, that they cannot ſtay ſo long faſting, without prejudice to 1 Cor. 11. 34 Mat. 9. 13 Mat. 12. 7 Hoſ. 6. 6.their life, or health. And if it were neceſſary, yet in that caſe God will have mercy, rather than Sacrifice.
But though there be no neceſsity of it, Vide Aug…. Epiſt. 118.yet it hath beene ever held decent, and convenient, where it may ſtand with the health of the body, and there is no ſuperſtition placed in it, as there is by ſome ignorant Papiſts, and ſome of our ignorant, and popiſhly affected Proteſtants at this day: who thinke that they eate the Vid. Aqui. in Mat. …6.very Body, and drinke the very Bloud of Chriſt in a bodily manner.
III. Caſe. Whether muſt that man ſtay from the Sacrament, who having wronged, and injured his Neighbour, hath ſought forgiveneſſe, and Reconciliation at his hands, but cannot obtaine it?
Solution. NO, if ſo be, that he be ſorry for his Mat. 5. 23, 24.offence, and be willing to make amends for the wrong he hath done, and doth earneſtly, and heartily deſire pardon, and reconciliation at his hands whom he hath wronged; for then the fault is no more his that hath done the wrong, but his that being wronged will not forgive.Mat. 18. 21, &c.
IV. Caſe. Whether a man be bound to forgive him that hath wronged him, if hee ſeeke not for Reconciliation at his hands; and if hee do not forgive him, whether hee muſt for this cauſe ſtay from the Sacrament?
Solution. IN forgiving an offender, there be three things to be conſidered. Firſt, the leting go of all wrath, malice, and deſire of revenge. Secondly, the teſtification of forgiveneſſe unto the party offending and Thirdly, the re-acceptance, and re-admiſſion of the offendour into former ſociety, communion, and friendſhip. As for the Mat. 6. 14, 15. 1 Tim. 2. 8firſt: a man is bound to forgive in that reſpect, whether the party offending ask forgiveneſſe, or no: that is, he muſt beare Eſay 1. 11, 12, 13, 14, 15no malice, nor nouriſh in himſelfe any thoughts of Revenge towards him; for if he do, he ſinneth in comming to the Sacrament; But as for the two latter, a man Luk. 17. 4.is not bound, either to teſtifie unto the offending party his forgiveneſſe of him, or to re-admit him into former communion, and fellowſhip with him, untill he be ſorry for his offence, and be deſirous (in what he can) to right him whom he hath wronged: neither is his not doing of either of theſe any barre to keep him from the Communion.
V. Caſe. Whether hee, whoſe heart is full of feares, and doubtings, may adventure to come to the Sacrament?
Solution. YEs, he may; for feares in comming are no barre to comfort: nay he that comes in feare, may yet goe away with much comfort, eſpecially where in comming his chiefe aime is to yeeld obedience to Gods Commandement, which biddeth him come, rather than to his own feares, doubts and diſcouragements, which might Marke 5. 33, 34.diſhearten him from comming: for obedience yeilded to God, out of pure conſcience to his Commandement, againſt diſcouragements, and feares, may be no whit inferiour unto, nor leſſe acceptable unto God, than a preparation in a more exact, and excellent degree. For it is here, as it was with the Children of Iſrael. Exod. 14 15. God bad them go forward, and their own diſtruſtfull hearts bid them forbeare, becauſe of the Sea that was before them, into which they could not go, without evident perill of drowning. Yet Gods Commandement prevailing more with them, than their owne feares, forward they go, and inſtead of the danger which they feared, ſee what a bleſſed deliverance, beyond their expectation, is by God afforded them: even that very Sea, which they feared would have beene their deſtruction, proved (through Gods bleſsing) to be the way, and meanes of their delivery.
VI. Caſe. What is to be done by him, that in the very inſtant of Receiving, feeles his heart ſo hard, that hee cannot lift it up unto God?
Solution. TO this, theſe Anſwers may be given. Firſt, that hardneſſe of heart is twofold, ſenſible, or inſenſible. Felt, or not felt.
Inſenſible hardneſſe of heart, and which is in a man, and not felt, and perceived, Zech. 7. 11 Eph. 4. 19. Exod. 10. 17.is a great, and a dangerous judgement, but the ſenſible, and felt hardneſſe which is in Gods Children, and which they feele, and bewaile in themſelves, is rather a bleſſing than a curſe. Of this the Church complaineth, ſaying unto God, why haſt thou hardned our hearts againſt thy feare? Eſay 63. 17. And this muſt not diſhearten, nor diſcourage any Communicant, but rather comfort him: for when the heart feeleth its hardneſſe, and complaineth of it, is grieved, and diſliketh it, wiſhing that it were not ſo, this is a ſure ſigne of a gracious eſtate, and that there is ſome meaſure of true ſoftneſſe in that mans heart, though at this time undiſcerned of him. For it is by ſoftneſſe that hardneſſe of heart is felt, and if there were no grace there, ſuch a corruption as this, would lie ſtill undiſcerned, it being the part of grace, and not of corruption, to diſcover ſuch corruptions in us. Secondly, we muſt know, that every lumpiſh, and heavy heart, betiding Gods Children at times, is not a hard heart: for even the beſt of Gods children at times may be thus affected, witneſſe David, Pſal. 42. 6, 7. Heman, Pſal. 88. 14. Ionah, Ion. 3. 4. 7. the Church of God, Eſay 49. 14. yea, Chriſt himſelfe was not free from it, Mat. 27. 46. Thirdly, it muſt be remembred for our comfort, that the benefit of the Sacrament is not tied to the very inſtant of Receiving, but if before, and after, a man have beene able, and can lift up his heart unto God, he may finde comfort, though for the preſent he have not ſo lively a ſenſe, and feeling thereof as hee deſireth.
VII. Caſe. Whether a man may with comfort of Conſcience, partake the Sacrament with thoſe Aſſemblies; wherein open finners are tolerated to participate, ſo that he ſhall not partake with them in their finnes, nor any way hinder his owne benefit by ſo doing?
Solution. HE may; and that for theſe reaſons. Firſt, becauſe when we come to receive, we are by the Apoſtle commanded to examine our ſelves in 1 Cor. 11. 28. but no where to examine others: which (if he had thought neceſſary to worthy Receiving, or had thought it unlawfull to communicate with others, that are unworthy) hee queſtionleſſe would have given a like ſtrict command for that, as he had done for the other. Secondly, becauſe the ſame Apoſtle in 1 Cor. 11. 29. limits the crime, and penalty of unworthy Receiving, to the perſon himſelfe that See Ezech. 18. 20.thus Receives, and not to others that Receive with him. Thirdly, becauſe neither the Prophets of old, nor Chriſt himſelfe, nor his Apoſtles in the New Teſtament, have left us any example, to forbeare comming to the Sacrament, and partaking thereof, or any other part of Gods publique worſhip, and ſervice, for the known ſinnes of thoſe, that were to partake with us therein: but have rather taught us by their example to doe the contrary; and have ſhewed us by their practiſe, that in Aſſemblies, where the word, and worſhip of God is kept pure for ſubſtance, there may be a comfortable participating of Sacraments, yea, though by connivence of governours ſome inordinate walkers be admitted.
VIII. Caſe. Whether the wickedneſſe of the Miniſter, who adminiſters the Sacrament, may impeach the ſufficiency, and efficacy of the Sacrament to a believing Communicant?
Solution. NO, it cannot: for the vertue, and efficacy of the Sacrament depends not on the goodneſſe, or evilneſſe of the Miniſter that adminiſters it, but on Gods bleſsing accompanying it, And this Divines 1 Cor. 3. 6, 7.both Ancient, and moderne have many wayes illuſtrated.
As by water that paſſeth through a channell of ſtone into a garden, though the channell it ſelfe receive no benefit by it, becauſe of his owne indiſpoſition, yet may the Garden be made fruitfull by the water that this channell conveigheth into it.
Secondly, by sowing of ſeede, wherein the ſeede-mans hands may be foule, and dirty, yet as long as the ſeed is good, the ſoile fertile, and it have the heate of the Sun, and the benefit of the raine deſcending on it, the ſeede may grow, and proſper notwithſtanding. Many other ſuch illuſtrations of this point might be added, but theſe are ſufficient to ſhew, that the Sacrament received at an evill Miniſters hands, may yet have its due effect, in the heart of the worthy Receiver; and therefore is not to be refuſed by us, when ſuch do adminiſter it unto us▪ For what man, that is in his right wits, if he be in danger of the Law, would refuſe his Princes pardon, though brought unto him by him, that were never ſo wicked a man? Or who would thinke that pardon, the leſſe forceible, and available, becauſe ſuch a man brings it: let us not then refuſe Gods Ordinance, for the evill lifes ſake of the Miniſter, that is to adminiſter it unto us: alwayes remembring this, that if he be a ſinfull, and unworthy man, the ſin is his; but if I refuſe it at his hands, becauſe he is ſuch a one, the ſinne is mine: and I ſhall not anſwer for his ſinne, but for mine owne neglect.
IX. Caſe. How often is a man bound in Conſcience to receive the Sacrament of the Lords Supper?
Solution. THere is no ſet time, nor times for this preſcribed in the Scriptures. Neither hath the practice of the Church in all ages been one, and the ſame.
For we read th… in the Primitive times of the Church, they uſed at firſt to receive it every day; afterwards every Lords Day; afterwards it came to once a monethmonth; afterwards to thrice a yeare; and at laſt came the Councell of Trent and decreed, that at leaſt once a year it ſhould be received.
And therefore in this variety of See Dr. De…iſons Heavenly Banquet, page 165.practiſe, we muſt for our better guidance herein, obſerve the circumſtances of neceſſity, conveniency, and utility.
For the firſt, tis true, that we have daily neede of the remembrance of Chriſts Death, and conſequently of the Sacrament. As our bodies have daily neede of nouriſhment by our corporall foode, ſo have our Soules by our ſpirituall. Yet muſt not this be the onelyonly guide, or ground of our Receiving, but we muſt alſo have reſpect to conveniency.
For ſeeing there is required a due, and diligent preparation for the Receiving of this Sacrament, the ſame muſt moderate our neceſſity, ſo that we ſhould as well look to our fitneſſe as to our neede.
But yet in the third place, the due conſideration of the ineſtimable benefit, and comfort wee obtaine by Receiving this Sacrament, muſt ſtir us up, ſo oft as with conveniency we may, to be partakers of 1 Cor. 11. 25, 26. See Num. 9. 13.this bleſſed banquet, ſo that (if it were poſsible) wee might every day be fit to communicate: or at leaſt ſo often as the Sacrament is adminiſtred.
X. Caſe. What quantity of Bread, and Wine muſt be taken by him, that Receiveth?
Solution. SO much of each, as may give both nouriſhing, and cheering to the body. And therefore that cuſtome taken up by the younger ſort, of only kiſſing the Cup, or taking but a drop, or two of Wine into their mouths, is not to be approved; for Chriſts Ordinance is not to ſip, but to Mat. 26. 27.drinke at the Communion.
XI. Caſe. Whether ſuch perſons, as are at contention, and goe to Law one with another, may with good conſcience come to the Lords Table?
Solution. QUeſtionleſſe they may, ſo that they go to Law lawfully: for it is a true Rule in Lawes, both divine and humane, which the Apoſtle ſets downe in 1 Tim. 1. 8. that the Law is good, if a man uſe it lawfully. Now to uſe the Law lawfully, there be theſe conditions required.
1. That it be done not for every little trifle, which will bear an action, but onelyonly for ſuch things, as if they be not remedied, will breed a further inconvenience, and which nothing but Law can remedy.
2. That it be not done out of a covetous minde, to have from another more than in conſcience he thinkes is his due, but onelyonly deſires to preſerve his owne right, which by Gods Law and mans, belongs unto him.
3. That it be not done out of an ambitious minde, more to get the victory of his adverſary, than to gaine the truth.
4. That it be not done fraudulently, by any unlawfull, and unjuſt meanes, as by bribery, ſubordination of witneſſes to ſupport a bad cauſe, or the like.
5. That there have beene uſed all lawfull meanes before to compremiſe it by reference to Chriſtian Neighbours, and Friends, and by being willing to part with ſome of his right for peace and quietneſſe ſake, rather than to try extremity of Law.
6. And laſtly above all, that it be not done uncharitably, out of deſire to be revenged on his adverſary more, than to have his wrong righted.
And becauſe this laſt is the maine obſtacle of all (becauſe where Charity is wanting, there can be no fitneſſe to receive this Sacrament) therefore all that goe to Law, ſhould be well adviſed, and make a narrow ſearch into their hearts (which are deceitfull above all things, and in this more than in any other things, becauſe of Selfe-Love, and Selfe-ſeeking ends) whether they can hate the wrong done without hatred to the perſon doing it: for they that cannot doe ſo, (let their pretences be otherwayes what they will) they are not fit Gueſts for the Lords Table.