Answ. Two preparations are necessary to this Sacrament; the general preparation, which is a state of Grace, and this the doubting Christian hath; and the particular preparation, which consisteth in his present actual fitness: And all the question is of this. And to know this, you must further distinguish, between immediate duty and more remote; and between the degrees of doubtfulness in Christians. 1. The nearest immediate duty of the doubting Christian is, to use the means to have his doubts resolved, till te know his case; and then his next duty is, to receive the Sacrament; and both these still remain his duty, to be performed in this order: And if he say, I cannot be resolved, ⟨p. 22⟩when I have done my best. Yet certainly it is some sin of his own, that keepeth him in the dark, and hindereth his assurance; and therefore duty ceaseth not to be duty: The Law of Christ still obligeth him, both to get assurance, and to receive; and the want both of the knowledge of his state, and of Receiving the Sacrament, are his continual sin, if he lie in it never so long through these scruples, though it be an infirmity that God will not condemn him for. (For he is supposed to be in a state of Grace.) But you will say, What if still he cannot be resolved whether he have true Faith and Repentance, or not? What should he do while he is in doubt? I answer, It is one thing to ask, what is his duty in this case? and another thing to ask, Which is the smaller or less dangerous sin? Still his duty is both to get the knowledge of his heart, and to communicate: But while he sinneth (through infirmity) in the failing of the first, were he better also omit the other, or not? To be well resolved of that, you must discern, 1. Whether his judgment of himself, do rather incline to think and hope that he is sincere in his repentance ⟨p. 23⟩and Faith, or, that he is not? 2. And whether the consequents are like to be good or bad to him. If his hopes that he is sincere, be as great or greater than his fears of the contrary, then there is no such ill consequent to be feared as may hinder his communicating; but it is his best way to do it, and wait on God in the use of his Ordinance. But if the persuasion of his gracelessness be greater than the hopes of his sincerity, then he must observe how he is like to be affected, if he do communicate.
Answ. Two preparations are necessary to this Sacrament; the general preparation, which is a state of Grace, and this the doubting Christian hath; and the particular preparation, which consisteth in his present actual fitness: And all the question is of this. And to know this, you must further distinguish, between immediate duty and more remote; and between the degrees of doubtfulness in Christians. 1. The nearest immediate duty of the doubting Christian is, to use the means to have his doubts resolved, till te know his case; and then his next duty is, to receive the Sacrament; and both these still remain his duty, to be performed in this order: And if he say, I cannot be resolved, ⟨p. 22⟩when I have done my best. Yet certainly it is some sin of his own, that keepeth him in the dark, and hindereth his assurance; and therefore duty ceaseth not to be duty: The Law of Christ still obligeth him, both to get assurance, and to receive; and the want both of the knowledge of his state, and of Receiving the Sacrament, are his continual sin, if he lie in it never so long through these scruples, though it be an infirmity that God will not condemn him for. (For he is supposed to be in a state of Grace.) But you will say, What if still he cannot be resolved whether he have true Faith and Repentance, or not? What should he do while he is in doubt? I answer, It is one thing to ask, what is his duty in this case? and another thing to ask, Which is the smaller or less dangerous sin? Still his duty is both to get the knowledge of his heart, and to communicate: But while he sinneth (through infirmity) in the failing of the first, were he better also omit the other, or not? To be well resolved of that, you must discern, 1. Whether his judgment of himself, do rather incline to think and hope that he is sincere in his repentance ⟨p. 23⟩and Faith, or, that he is not? 2. And whether the consequents are like to be good or bad to him. If his hopes that he is sincere, be as great or greater than his fears of the contrary, then there is no such ill consequent to be feared as may hinder his communicating; but it is his best way to do it, and wait on God in the use of his Ordinance. But if the perswasion of his gracelesness be greater than the hopes of his sincerity, then he must observe how he is like to be affected, if he do communicate.
