Whether his judgment of himself do rather incline to think and hope that he is sincere in his repentance 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. If he find that it is like to clear up his mind, and increase his hopes by the actuating of his grace, he is yet best to go: but if he find that his heart is like to be overwhelmed with horror, and sunk into despair, by running into the supposed guilt of unworthy receiving, then it will be worse to do it, than to omit it. Many such fearful christians I have known, that are fain many years to absent themselves from the sacrament; because if they should receive it while they are persuaded of their utter unworthiness, they would be swallowed up of desperation, and think that they had taken their own damnation (as the twenty-fifth article of the church of England saith the unworthy receivers do). So that the chief sin of such a doubting receiver, is not that he receiveth, though he doubt; for doubting will not excuse us for the sinful omission of a duty (no more of this than of prayer or thanksgiving): but only prudence requireth such a one to forbear that, which through his own distemper would be a means of his despair and ruin; as that physic or food, how good soever, is not to be taken, which would kill the taker: God's ordinances are not appointed for our destruction, but for our edification; and so must be used as tendeth thereunto. Yet to those christians, who are in this case, and dare not communicate, I must put this question, How dare you so long refuse it? He that consenteth to the covenant, may boldly come and signify his consent, and receive the sealed covenant of God; for consent is your preparation, or the necessary condition of your right: if you consent not, you refuse all the mercy of the covenant. And dare you live in such a state? Suppose a pardon be offered to a condemned thief, but so, that if he after cast it in the dirt, or turn traitor, he shall die a sorer death; will he rather choose to die than take it, and say, I am afraid I shall abuse it? To refuse God's covenant is certain death; but to consent is your preparation and your life. _Quest._ VII. But what if superiors compel such a christian to communicate, or else they will excommunicate and imprison him; what then should he choose?