THE PREFACE.

THIS Directory being first published in the year

1716, the preface was added to the fecond edition of it in the year 1726, in which now I have made fome additions and alterations. The book itself alfo is confiderably enlarged from what it was at first, namely in proving and preffing the neceflity of communicating, in obedience to our Lord's dying command; and it is to be regretted that there should be ftill fo much need for urging it. Ah, that fo many Chriftians, who profefs refpect to Chrift as their Saviour, fhould live in the neglect of his dying charge! Perhaps, my friends, upon viewing the hazard of eating unworthily, fome of you may think you are on the fafeft fide to keep away from this ordinance altogether; not confidering, that the danger of unworthy refusing is fully as great as that of unworthy receiving: For you fee thofe who make light of Christ's invitation to the marriage fupper efcaped no better than he that came without the wedding-garxment, Mat. xxii. 7. 13. Likewise I have adduced many arguments to prefs frequency in communicating, and have anfwered objections against it; which, if you duly confider, you must own that frequent partaking is moft advantageous and neceflary for the exigencies of your fouls, and highly acceptable unto God. If there be a book of remembrance written before the Lord, for them that feared the Lord, thought upon his name, and spoke one to another," Mal. iii. 16. we have no ground to queftion, but there is a book of remembrance written for them that love their Redeemer, and often remember his death and fufferings in the facrament, which he hath inftituted for that end. And as I would have you come frequently to this folemn ordinance, fo I would always have you coming with fuitable preparaVOL. I. Rr

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tion; and, for your help in this matter, I have compofed the following directory. Special care fhould be taken, that our frequency do not breed formality, but that we be as devout as frequent; and, though we communicate never fo frequently, that we truft not to for mer preparations, but that we examine and prepare ourselves of new for every communion.

But feeing it is in vain to exhort Chriftians to frequent receiving, unless ministers do alfo frequently adminiftrate this ordinance, and call their people to partake thereof; it may be proper to fpeak fomething of the neceffity of frequent difpenfing of the Lord's fupper. All the arguments and reafons which I bring in the enfuing treatise, to prove the neceffity of peoples frequent partaking, do as much prove the neceflity of minifters frequent difpenfing: feeing, if minifters do not difpenfe, the people cannot partake: But, befides thefe, I fhall, with all humility and becoming respect, add fome things here, which, I hope, may be of weight with myself, and other minifters of the gospel, to perfuade to frequent dispensing.

I. The infpired apoftles of Chrift, and other paftors of the church that were contemporary with them, did (in obedience to the intimation which their Lord and Mafter gave them at the first inftitution) frequently difpenfe the Lord's fupper to the Chriftians in their days; yea, it was their ordinary custom to do it every Lord's day, Acts ii. 46. Acts xx. 7. The infpired penman, of that book doth mention the breaking of bread as a conftant concomitant to the apostles doctrine and prayers, Acts ii. 42.

II. In imitation of the apostles, the paftors of the ancient church did keep up the practice of celebrating the Lord's Supper every Lord's day, through the fecond, third, fourth, and fifth centuries. To evidence this (if it were called in queftion) I might cite many paffages from the hiftories of Eufebius and Socrates, and the writings of Juftin Martyr, Cyrian, Chryfoftom, Hierom, Ambrofe, Auguftine, and feveral others, who on that

account

account used to call the Lord's day Dies Panis; but, it being a matter of fact of notour, I need not blot

paper

quotations to this purpofe. Nay, it is plain, from the forefaid ancient writers, that the Lord's fupper continued to be difpenfed in fome places, not only every Lord's day, but also every day of the week, and that for feveral centuries: Which practice Augustine (who lived in the fifth century) doth not feem fo heartily to approve; for, Lib. de Ecclefiafticis, Cap. 53. he hath thefe words," Quotidie communionem Eucharifticæ nec vitupero nec laudo; omnibus tamen Dominicis "Diebus communicandum fuadeo," i. e. "I neither praife nor difpraise daily receiving of the Lord's fupper; but I would have all men to communicate each "Lord's day." Moreover, learned men, who are beft acquainted with the antiquities of the Chriftian church, do obferve, that unfrequency in celebrating this facrament did creep in together with other antichriftian er rors and defections, into the church of Chrift.

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III. I fhall therefore pafs the ages of darknefs and defection, and come to the two laft centuries of the church, and take a fhort view of the practice of fome proteftant churches fince our reformation' from popery. grant, the Lord's fupper hath not been celebrated fo oft fince that time, as in the first ages of the church. We have the reafon pointed at in a book, which reprefents the practice of the church of Geneva, particularly in celebrating the facrament of the Lord's fupper, which was four times in the year. The book is intituled, larus and ftatutes of Geneva, anent ecclefiaftic difcipline, tranflated out of the French, and printed London, Anno 1643. p. 7. we have these words: "For as the fupper hath been inftituted by our Saviour Jefus Chrift to be frequented and used, and also it hath been observed in the primitive Chriftian church, until fuch time as the devil hath turned all upfide down, fetting up the mafs inftead thereof, which fault ought to be corrected, and alfo the rare celebrating thereof: We have determined and ordained, that it fhall be miniftered four times a year."

Again, let us look into the practice of the reformed churches of France, whilft their liberty continued. In the acts of the national fynod held at Charentoun, printed London, Anno 1644. cap. 12. art. 14. we have the words: "Although it hath been a custom in most of the churches in thefe parts, to celebrate the holy communion only four times every year; yet it is much withed and defired that it might be used more frequently."

As for the reformed churches in the United Provinces, or the Dutch churches, we see what was their practice, in corpus difciplina, published by the minifters and elders of the Dutch congregation in London, Anno 1645. cap. 3. fect. 2. art. 3. "It is appointed that the Lord's fupper be administered every two months (i.e. fix times a year) wherein the churches under perfecution are left to their liberty."

As to the churches in New England, we have account of their practice, brief narrative of the practice of the churches in New England, printed London, Anno 1651. p. 8. "As for the administration of the Lord's fupper, because Chrift defires us to do it often, we commonly have it monthly, though we tie not ourselves to any fet time, but alter it as often as reafon appears."

Let us come to the church of Scotland, and confider the ancient practice of our worthy reformers in this matter. And, in the first place, if we look to the old . Scots liturgy, or the book of common order, which was written by John Knox, first for the order of the English kirk at Geneva, whereof he was minifter, and approved by John Calvin, printed at Geneva, Anno 1556. and afterwards received and used by the reformed king of Scotland; we will find, in the 10th chapter, concerning the manner of administration of the Lord's fupper, thefe words: "The day when the Lord's fupper is miniftered, which is commonly ufed once a month, or fo oft as the congregation fhall think expedient, the minifter ufeth to fay as followeth," &c. From which it appears, that the first practice of our reformers, after the reformation of this nation from popery, was to adminiftrate the Lord's Supper commonly once a month. Afterwards, it feemeth, they found that the people did

not