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fit of neither, till they justify themselves. See tit. 8. of Visitation of Families.

10. When one church government is established, if the church shall even then be so unhappy as to be afflicted, with schism from those who own the same; in that case, there ought to be union and communion sought and admitted, notwithstanding failings and defects of several kinds, providing union and communion may be had without accession to the guilt or defects of others: that is, without being obliged to approve of them, or condemn in our own practice what we judged right, or that we be not by any engagement restrained from a duty. Indeed where there is no union in church government, Mr Durham on Scandal, chap. 13. says, he cannot nor dares not offer any directions for making up an union here. As for allowing these who in their judgment differ about church government to communicate with us, it is safer to allow them to communicate with us, than for us to communicate with them; for by this way, they may be brought unto us, and we out of hazard of being led away by them. But for all this, such persons are not to be admitted, if they be in their practice culpable of any thing which would justly keep back those of our own communion; that would be truly a contracting of too much guilt, for gaining of any occasional proselyte or communicant.

11. When there hath been a great and general defection by a church and kingdom, then the National Assembly useth to appoint a national fast and humiliation for these causes. See the act for a fast November 12. 1690. And whoever had been guilty or accessory to the sins and evils therein acknowledged, if they joined in the public fasting, they did thereby acknowledge the causes thereof to be just and true, and professed their sorrow and humiliation therefor: wherewith the session ought to be satisfied, if they signify their meaning to have been so, or that they judge the causes of the fast true and

relevant.

12. By the act of Assembly 3d August 1642, every presbytery is enjoined to proceed against non-communicants; and by the 11th art. cap. 12. of the French Church

Discipline, those who have been a long time in the church, and will not communicate of the Lord's supper, if they do it through contempt, or for fear of being obliged to forsake all manner of idolatry, after several admonitions, they shall be cut off from the body of the church; but if it be through infirmity, they shall be borne with for some time, until they can be established. And by the act of Parliament 16th James VI. cap. 17. which is never yet rescinded, but rather included in the acts made and ratified against profaneness: By it all men are to communicate once a year, without respect to the excuse of deadly feuds, under pecunial pains, according to the quality of the transgressors. This act is ratified by the parliament 1641. Though people ought not, nor cannot, be compelled to communicate, yet non-communicating, not being a matter indifferent, but a palpable disobedience to God's voice in the gospel, (Luke xxii. 19.) they ought to account for that scandalous neglect and intermission, before they be of new admitted.

Each

13. None must presume to sit down at the Lord's table but such as are admitted according to order, except those whose fitness is unquestioned and notour. person, before communicating, doth deliver the parish lead ticket, when sought for, to one of the elders or deacons when sitting at the table: but it were safer to demand these warrants or tokens at their entry to the tables; for a person unwarily or designedly approaching to the table without a token, may, with less observation or offence, be thus kept from it, than raised from it. These tickets are distributed by the session, or members thereof, by their allowance, to such as they have admitted, or know to be lawfully attested from other parishes.

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14. The minister and session having, according to the rules of discipline, admitted unto or debarred persons from the Lord's table, the pastor doth now, immediately before he read the words of institution, doctrinally debar from, and inviteth all unto the Lord's table, according to the state and condition they really are in. If there has been an unexactness or omission in the exercise of discipline, through which some are admitted whom the word

of God forbids to approach on their peril, this doctrinal debarring may scar such from partaking; but if there hath been an imprudent and uncharitable exercise of discipline, in debarring of some wrongously, then the pas tor's doctrinal opening of the tables, and inviting such from the word of God to approach, although debarred by the key of discipline, may nevertheless comfort themselves in the Lord, who will be a little sanctuary unto them who are thus roughly and indiscreetly treated by the watchmen. From all which we may gather, that it is safer to err on the right hand of charity, than on the left hand of strictness and severity: The civil law gives this rule, "Semper in dubiis benigniora præferenda sunt."

15. It is so far from being a warrant, and satisfying to a man's conscience, for approaching the Lord's table, because the discipline of the church admits him, that even a man habitually gracious and prepared, will not for ordinary adventure to approach it, except he hath made conscience of getting himself actually prepared, and his graces put in exercise, and set apart some considerable time for that purpose.

16. By the act of Assembly 7th February 1545, about the observation of the Directory in some points of public worship, congregations are still to be tried and examined before the communion. Item, That when the communion is to be celebrate, one minister may be employed for assisting the minister of the parish, or at the most two. Item, that there be one sermon of preparation delivered in the ordinary place of public worship, upon the day immediately preceding. Item, that the minister who cometh to assist, have a special care to provide his own parish. Item, that before serving of the tables, there be only one sermon delivered to those who are to communicate, and that there be one sermon of thanksgiving after the communion is ended. Item, when the parishioners are so numerous, that many of them cannot conveniently have place, in that case the brother who assists the minister of the parish is to preach to them who are not to communicate that day, which is not to begin until the sermon in the kirk be ended, viz. sermon in the forenoon.

17. But by the present practice, the Thursday, or some other day of the week preceding the communion, is kept as a fast-day, on which there are three sermons, delivered by so many neighbouring ministers, which yet to some seems not very proper: For the design of that day being a congregational fast, on which the sins of that parish are to be mourned over before the Lord, no other minister can have such particular knowledge thereof, as he who labours and travels among them. Upon Saturday there are two preparation sermons, and upon the Lord's day there are in some churches two action sermons, beside the thanksgiving in the afternoon; and on the Monday there are two thanksgiving sermons. There will be at these occasions, three, five, or perhaps more ministers assisting the pastor of the congregation, because of the great confluence of people that resort thereto. Intimation of the celebration of the supper, is made two or three Sabbaths before, (the Directory speaks but of one ;) and on the Sabbath immediately preceding, public intimation is made

of the fast.

18. Upon the day of the communion, a large table being so placed, as the communicants may best sit, and the congregation may both see and hear, the public worship is begun as on other Sabbaths. And immediately after sermon, the minister prays and sings a part of some psalm; then, having had an exhortation, he desires the elders and deacons to bring forward the elements, while he cometh from the pulpit, and sitteth down at the table, and the congregation again sing; thereafter he fenceth and openeth the tables, as before was said. The bread now standing before him, in large dishes, fitly prepared for breaking and distribution, and the wine in large cups, he reads, and may shortly expound the words of the institution, 1 Cor. xi. 23-27. Next, he useth a prayer, wherein he both giveth thanks for the inestimable benefit of redemption, and prays to God to sanctify the elements, and accompany his own ordinance with the effectual working of his Spirit.

19. The elements being thus sanctified by word and prayer, the minister is to take the bread, and say, ac

cording to the holy institution, command, and example of our blessed Lord and Saviour Jesus Christ, I take this bread, and having given thanks, I break it, and give it unto you, Take ye, Eat ye, this is the body of Christ which is broken for you, do this in remembrance of him. In like manner, the minister is to take the cup, and say, according to the institution, command, and example of our Lord Jesus Christ, I take this cup, and give it unto you. This cup is the New Testament, in the blood of Christ, which is shed for the remission of the sins of many, drink ye all of it: For as oft as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. If

the minister have no other brethren assisting him in the administration, from whom he is rather to take the communion at the next table, he is to communicate himself at the first breaking of the bread, and distributing the cup.

20. All the while the elders and deacons in a competent number, and in a grave and reverend manner, do attend about the table, to see that none be admitted without tokens, as in the 13th sect. of this title; and that all who are admitted, may have the bread and wine in their own place and order of sitting, which is without difference of degrees, or respect of persons.

21. By the last mentioned act of Assembly, there is to be no reading in the time of communicating, but the minister maketh a short exhortation at every table; that there be silence during the time of the communicants receiving, only the minister may drop a short and suitable sentence. By that same act, the distribution of the elements among the communicants is to be universally used, after the minister hath broken and delivered it to the nearest. Item, That while the tables are dissolving and filling, there be always singing of some portion of a psalm. Item, That the communicants, both before their going to, and after their coming from the table, shall only join themselves to the present public exercise then in hand. Item, That none of those who are present in the kirk, where the communion is celebrate, be permitted to go forth till the whole tables be served, and the blessing

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