The communicants guide directing the younger sort, which have never yet received, and the elder, and ignorant sort, which have hitherto received unworthily, how they may receive the sacrament of the Lords Supper to their souls comfort together with a treatise of divine truths, collected out of ancient and moderne divines / by R. Gove ...

CERTAINE Cases of Conscience, About the Receiving of the Sacra∣ment of the Lords Supper cleared, and resolved.

I. Case. WHether a man, who (after exami∣nation of himselfe) findeth in him∣selfe 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 * 1.1 such as are felt, and thereupon are sor∣rowed 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 Re∣ceive with such weaknesse, and defects in us.

For first we must know that the Sacra∣ment, which we come to receive, is ordain∣ed 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 * 1.2 know, that Christ even calleth such unto him, and hath promised in his word, not onely 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, * 1.3 untill 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 * 1.4 neither was the paschall Lambe so eaten; and (we know) Christ himselfe administred it to his Disciples after Sup∣per: and besides that, some are (we know) so weake, and sickly, that they cannot stay so long fasting, without prejudice to * 1.5 their life, or health. And if it were ne∣cessary, yet in that case God will have mercy, rather than Sacrifice.

But though there be no necessity of it, * 1.6 yet it hath beene ever held decent, and convenient, where it may stand with the health of the body, and there is no su∣perstition placed in it, as there is by some ignorant Papists, and some of our igno∣rant, and popishly affected Protestants at this day: who thinke that they eate the * 1.7 very Body, and drinke the very Bloud of Christ in a bodily manner.

III. Case. Whether must that man stay from the Sa∣crament, who having wronged, and injured his Neighbour, hath sought forgivenesse, and Reconciliation at his hands, but can∣not obtaine it?

Solution. NO, if so be, that he be sorry for his * 1.8 offence, and be willing to make a∣mends 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. * 1.9

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 let∣ing

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-admis∣sion of the offendour into former society, communion, and friendship. As for the * 1.10 first: a man is bound to forgive in that respect, whether the party offending ask forgivenesse, or no: that is, he must beare * 1.11 no malice, nor nourish in himselfe any thoughts of Revenge towards him; for if he do, he sinneth in comming to the Sa∣crament; But as for the two latter, a man * 1.12 is not bound, either to testifie unto the offending party his forgivenesse of him, or to re-admit him into former communi∣on, 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 ei∣ther 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 com∣ming 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 * 1.13 dishearten him from comming: for obe∣dience yeilded to God, out of pure con∣science 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 be∣fore them, into which they could not go, without evident perill of drowning. Yet Gods Commandement prevailing more with them, than their owne feares, for∣ward they go, and instead of the danger which they feared, see what a blessed de∣liverance, 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 two∣fold, sensible, or insensible. Felt, or not felt.

Insensible hardnesse of heart, and which is in a man, and not felt, and perceived, * 1.14 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 dishear∣ten, nor discourage any Communicant, but rather comfort him: for when the heart feeleth its hardnesse, and complain∣eth of it, is grieved, and disliketh it, wish∣ing 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 affect∣ed, witnesse David, Psal. 42. 6, 7. Heman, Psal. 88. 14. Ionah, Ion. 3. 4. 7. the Church of God, Esay 49. 14. yea, Christ him∣selfe was not free from it, Mat. 27. 46. Thirdly, it must be remembred for our comfort, that the benefit of the Sacra∣ment 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 Con∣science, partake the Sacrament with those Assemblies; wherein open finners are to∣lerated 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 re∣ceive, 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 un∣worthy) hee questionlesse would have given a like strict command for that, as he had done for the other. Secondly, be∣cause the same Apostle in 1 Cor. 11. 29. limits the crime, and penalty of unworthy Receiving, to the person himselfe that * 1.15 thus Receives, and not to others that Re∣ceive 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 parta∣king thereof, or any other part of Gods publique worship, and service, for the known sinnes of those, that were to par∣take 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 inor∣dinate walkers be admitted.

VIII. Case. Whether the wickednesse of the Minister, who administers the Sacrament, may im∣peach the sufficiency, and efficacy of the Sacrament to a believing Communi∣cant?

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 * 1.16 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 in∣to 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 descend∣ing on it, the seede may grow, and pro∣sper 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 there∣fore 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 par∣don, though brought unto him by him, that were never so wicked a man? Or who would thinke that pardon, the lesse force∣ible, and available, because such a man brings it: let us not then refuse Gods Or∣dinance, for the evill lifes sake of the Mi∣nister, 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. Nei∣ther 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 re∣ceive it every day; afterwards every Lords Day; afterwards it came to once a moneth; 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 * 1.17 practise, we must for our better guidance herein, observe the circumstances of ne∣cessity, conveniency, and utility.

For the first, tis true, that we have daily neede of the remembrance of Christs Death, and consequently of the Sacra∣ment. 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 onely 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 con∣sideration 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 * 1.18 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 * 1.19 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 onely 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 cove∣tous minde, to have from another more than in conscience he thinkes is his due, but onely desires to preserve his owne right, which by Gods Law and mans, be∣longs unto him.

3. That it be not done out of an ambi∣tious 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 sup∣port a bad cause, or the like.

5. That there have beene used all law∣full meanes before to compremise it by re∣ference to Christian Neighbours, and Friends, and by being willing to part with some of his right for peace and quiet∣nesse 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 o∣ther 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 can∣not doe so, (let their pretences be other∣wayes what they will) they are not fit Guests for the Lords Table.

Notes

• * 1.1

  Mark. 9. 24 2 Cor. 7. 10
• * 1.2

  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. 6
• * 1.3

  Joh. 6. 37. Mat. 22. 12
• * 1.4

  Rom 14. 17
• * 1.5

  1 Cor. 11. 34 Mat. 9. 13 Mat. 12. 7 Hos. 6. 6.
• * 1.6

  Vide Aug••. Epist. 118.
• * 1.7

  Vid. Aqui. in Mat. ••6.
• * 1.8

  Mat. 5. 23, 24.
• * 1.9

  Mat. 18. 21, &c.
• * 1.10

  Mat. 6. 14, 15. 1 Tim. 2. 8
• * 1.11

  Esay 1. 11, 12, 13, 14, 15
• * 1.12

  Luk. 17. 4.
• * 1.13

  Marke 5. 33, 34.
• * 1.14

  Zech. 7. 11 Eph. 4. 19. Exod. 10. 17.
• * 1.15

  See Ezech. 18. 20.
• * 1.16

  1 Cor. 3. 6, 7.
• * 1.17

  See Dr. De∣••isons Hea∣venly Ban∣quet, page 165.
• * 1.18

  1 Cor. 11. 25, 26. See Num. 9. 13.
• * 1.19

  Mat. 26. 27.