WHen the Congregation is to meete for Publique Worship, the people (ha­ving before prepared their hearts thereunto) ought all to come, and joyne therein: not absenting themselves from the Publique [Page 10]Ordinances, through negligence, or upon pretence of Private meetings.

Let all enter the Assembly, not irreve­rently, but in a grave and seemly manner, ta­king their seates or places without Adora­tion, or Bowing themselves towards one place or other.

The Congregation being assembled; the Minister, after solemne calling on them to the worshiping of the great name of God, is to begin with Prayer;

In all Reverence and Humility ac­knowledging the incomprehensible Great­nesse and Majesty of the Lord, (in whose presence they doe then in a speciall man­ner appeare) and their own vilenesse and unworthinesse to approach so neare him; with their utter inability of them­selves, to so great a Work: And hum­bly beseeching him for Pardon, Assistance, and Acceptance in the whole Service then to bee performed; and for a Bles­sing [Page 11]on that particular portion of his Word then to bee read: and all, in the Name and Mediation of the Lord Je­sus Christ.

The Publique Worship being begun, the people are wholly to attend upon it; forbearing to Reade any thing, except what the Minister is then reading or citing; and abstaining much more from all private whis­perings, conferences, salutations, or doing reverence to any persons present, or com­ming in; as also from all gazing, sleeping, and other undecent behaviour, which may di­sturbe the Minister or people, or hinder themselves or others in the service of God.

If any through necessity be hindred from being present at the beginning, they ought not, when they come into the Congregati­on, to betake themselves to their private Devotions, but reverently to compose them­selves to joyne with the Assembly, in that Ordinance of God which is then in hand.

REading of the Word in the Congrega­tion, being part of the publique Wor­ship of God, (wherin we acknowledge our dependence upon him, and subjection to him) and one Means sanctified by him for the edifying of his People, is to bee perfor­med by the Pastors and Teachers.

Howbeit, such as intend the Ministery, may occasionally both reade the Word, and exercise their gift in Preaching in the Con­gregation, if allowed by the Presbytery thereunto.

All the Canonicall Books of the Old and New Testament, (but none of those which are commonly called Apocrypha) shall be publiquely read in the vulgar Tongue, out of the best allowed Translation, distinctly, that all may heare and understand.

How large a portion shall be read at once, is left to the wisdome of the Minister: But it is convenient that ordinarily one Chap­ter of each Testament bee read at every meeting; and sometimes more, where the [Page 13]Chapters be short, or the coherence of mat­ter requireth it.

It is requisite that all the Canonical books bee read over in order, that the people may be better acquainted with the whole Body of the Scriptures: And ordinarily, where the Reading in either Testament endeth on one Lords day, it is to begin the next.

Wee commend also the more frequent reading of such Scriptures, as hee that readeth shall thinke best for edification of his Hearers; as the Book of Psalmes, and such like.

When the Minister, who readeth, shall judge it necessary to expound any part of what is read, let it not bee done untill the whole Chapter, or Psalme bee ended: and regard is alwayes to be had unto the time, that neither Preaching or other Ordinance bee straitned, or rendred tedious. Which Rule is to be observed in all other publique performances.

Beside Publique Reading of the Holy Scriptures, every person that can reade, is to be exhorted to reade the Scriptures private­ly [Page 14](and all others that cannot reade, if not disabled by age, or otherwise, are likewise to bee exhorted to learne to reade) and to have a Bible.

AFter Reading of the Word (and sing­ing of the Psalme) the Minister who is to Preach, is to endeavour to get his own, and his Hearers hearts to be rightly af­fected with their Sinnes, that they may all mourn in sense thereof before the Lord, and hunger and thirst after the grace of God in Iesus Christ, by proceeding to a more full Confession of Sinne with shame and holy confusion of face; and to Call upon the Lord to this effect;

To acknowledge our great sinfulnesse; First, by reason of Originall sin, which (beside the guilt that makes us liable to everlasting Damnation) is the seed of all [Page 15]other sinnes, hath depraved and poyso­ned all the faculties and powers of Soule and Body, doth defile our best actions, and (were it not restrained, or our hearts renewed by Grace) would breake forth into innumerable transgressi­ons, and greatest rebellions against the Lord, that ever were committed by the vilest of the sons of Men. And, next, by reason of Actuall sins, our own sins, the sins of Magistrates, of Ministers, and of the whole Nation, unto which wee are many wayes accessory. Which sins of ours receive many fearefull ag­gravations, wee having broken all the Commandements of the holy, just, and good Law of God, doing that which is forbidden, and leaving undone what is enjoyned; and that not onely out of Ig­norance, and Infirmity, but also more presumptuously against the light of our [Page 16]Minds, checks of our Consciences, and motions of his own Holy Spirit to the contrary, so that we have no cloak for our sins; Yea, not onely despising the riches of Gods goodnesse, forbearance and long-suffering, but standing out a­gainst many invitations and offers of grace in the Gospel, not endeavouring as wee ought to receive Christ into our hearts by Faith, or to walke worthy of him in our lives.

To bewaile our blindnesse of minde, hardnesse of heart, unbelief, impeniten­cy, security, lukewarmnesse, barrennesse, our not endeavouring after mortificati­on and newnesse of life; nor after the exercise of godlinesse in the power there­of; and that the best of us have not so stedfastly walked with God, kept our garments so unspotted, nor been so zea­lous of his glory, and the good of others, [Page 17]as wee ought: And to mourn over such other sins as the Congregation is parti­cularly guilty of; notwithstanding the manifold and great Mercies of our God, the Love of Christ, the Light of the Gospel, and Reformation of Religion, our own purposes, promises, vows, so­lemn Covenant, and other speciall obli­gations to the contrary.

To acknowledge and confesse, that, as wee are convinced of our guilt, so, out of a deep sense thereof, wee judge our selves unworthy of the smallest be­nefits, most worthy of Gods fiercest wrath, and of all the Curses of the Law and heaviest Judgements inflicted upon the most rebellious Sinners; and that hee might most justly take his King­dome and Gospel from us, plague us with all sorts of spirituall and temporall judge­ments in this life, and after cast us in­to [Page 18]utter Darknesse, in the Lake that burneth with fire and brimstone, where is weeping, and gnashing of teeth for evermore.

Notwithstanding all which, To draw neare to the Throne of Grace, encou­raging our selves with hope of a graci­ous Answer of our Prayers, in the rich­es and all-sufficiency of that onely one ob­lation, the satisfaction and intercession of the Lord Jesus Christ at the right hand of his Father, and our Father; and, in confidence of the exceeding great and precious promises of mercy and grace in the new Covenant, through the same Mediator thereof, to deprecate the hea­vy wrath and curse of God, which wee are not able to avoid, or beare; and humbly, and earnestly to supplicate for mercy in the free and full remission of all our sins, and that onely for the bit­ter [Page 19]sufferings and pretious merits of that our onely Saviour Jesus Christ.

That the Lord would vouchsafe to shed abroad his love in our hearts by the Holy Ghost; seale unto us by the same Spirit of Adoption, the full assu­rance of our Pardon and Reconciliati­on; comfort all that mourn in Zion, speak peace to the wounded and troubled spi­rit, and bind up the broken hearted: And as for secure and presumptuous sin­ners, that he would open their eyes, con­vince their Consciences, and turn them from darknesse unto light, and from the power of Satan unto God, that they also may receive forgivenesse of sin, and an inheritance among them that are sancti­fied by faith in Christ Jesus.

With remission of sins through the blood of Christ, To pray for sanctifica­tion by his Spirit; the Mortification of [Page 20]sinne dwelling in, and many times ty­rannizing over us, the quickening of our dead spirits with the life of God in Christ, grace to fit and inable us for all duties of conversation and callings to­wards God and Men, strength against temptations, the sanctified use of bles­sings and crosses, and perseverance in Faith, and obedience unto the end.

To pray for the Propagation of the Gospell and Kingdome of Christ to all Nations, for the conversion of the Jewes, the fulnesse of the Gentiles, the fall of Antichrist, and the hastening of the second comming of our Lord; For the deliverance of the distressed Church­es abroad, from the tyranny of the An­tichristian faction, and from the cruell oppressions and blasphemies of the Turke: For the blessing of God up­on all the Reformed Churches, espe­cially [Page 21]upon the Churches and Kingdomes of England, Scotland, and Ireland, now more strictly and religiously united in the solemne Nationall League and Covenant; and for our Plantations in the remote parts of the World: more particularly for that Church and King­dome whereof we are Members, that therein God would establish Peace and Truth, the purity of all his Ordinances, and the power of Godlinesse; prevent and remove heresie, schisme, prophane­nesse, superstition, security, and unfruit­fulnesse under the meanes of Grace, heale all our rents and divisions, and preserve us from breach of our solemne Covenant.

To pray for all in Authority, espe­cially for the Kings Majesty, that God would make him rich in blessings, both in his Person and Government; [Page 22]establish his Throne in Religion and Righteousnesse, save him from evill Counsell, and make him a blessed and glorious Instrument for the conservation and propagation of the Gospell, for the encouragement and protection of them that doe well, the terrour of all that doe evill, and the great good of the whole Church, and of all his Kingdomes; for the conversion of the Queen, the religi­ous education of the Prince, and the rest of the Royall seed; For the com­forting of the afflicted Queen of Bohe­mia, sister to our Soveraign, and for the restitution and establishment of the illu­strious Prince Charles, Elector Palatine of the Rhene, to all his Dominions and Dignities; For a blessing upon the High Court of Parliament, (when sitting in any of these Kingdomes respectively) the Nobility, the subordinate Iudges and [Page 23]Magistrates, the Gentry and all the Commonalty; For all Pastors and Teach­ers, that God would fill them with his Spirit, make them exemplarily holy, so­ber, just, peaceable, and gratious in their lives; sound, faithfull, and power­full in their Ministery and follow all their labours with abundance of successe and blessing; and give unto all his peo­ple Pastors according to his owne heart; For the Ʋniversities, and all Schooles and Religious seminaries of Church and Common-wealth, that they may flourish more and more in Learning and piety; For the particular City or Congregation, that God would powre out a blessing up­on the Ministery of the Word, Sacra­ments and Discipline, upon the Civill Government, and all the severall Fa­milies and persons therein; For mercy to the afflicted under any inward or out­ward [Page 24]distresse; For seasonable weather and fruitfull seasons as the time may re­quire; For averting the Judgements, that wee either feele or feare, or are li­able unto, as famine, pestilence, the sword, and such like.

And, with confidence of his mercy to his whole Church, and the acceptance of our persons, through the merits and me­diation of our great High Priest the Lord Jesus, To professe that it is the desire of our soules to have fellowship with God in the reverent and conscionable use of his holy Ordinances; and, to that pur­pose to pray earnestly for his grace and ef­fectuall assistance to the sanctification of his holy Sabbath, the Lords day, in all the duties thereof, publike and private, both to our selves, and to all other Congrega­tions of his people, according to the riches and excellency of the Gospel this day cele­brated and enjoyed.

[Page 25] And, because wee have been unpro­fitable hearers in times past, and now cannot of our selves receive, as we should, the deep things of God, the mysteries of Jesus Christ, which require a spiri­tuall discerning, To pray that the Lord who teacheth to profit, would graciously please to poure out the Spirit of Grace, together with the outward means there­of, causing us to attain such a measure of the excellency of the knowledge of Christ Jesus our Lord, and in him, of the things which belong to our peace, that wee may account all things but as drosse in comparison of him: And that wee, tasting the first fruits of the glo­ry that is to be revealed, may long for a more full and perfect communion with him, that where he is, we may be also, and enjoy the fulnesse of those joyes and pleasures which are at his [Page 26]right hand for evermore.

More particularly, that God would in speciall manner furnish his Servant (now called to dispense the bread of life unto his houshold) with wisdome, fidelity, zeale, and utterance, that hee may divide the Word of God aright, to every one his portion, in evidence and demon­stration of the Spirit and power; and that the Lord would circumcise the eares and hearts of the Hearers, to heare, love, and receive with meeknesse the ingrafted Word, which is able to save their soules, make them as good ground to receive in the good seed of the Word, and strengthen them against the temptations of Satan, the cares of the World, the hardnesse of their owne hearts, and whatsoever else may hinder their profitable and sa­ving hearing; that so Christ may be so for­med in them, and live in them, that all [Page 27]their thoughts may bee brought into capti­vity to the obedience of Christ, and their hearts established in every good word and work for ever.

We judge this to be a convenient Order, in the ordinary Publique Prayers; yet so, as the Minister may deferre (as in prudence he shall think meet) some part of these Petiti­ons, till after his Sermon, or offer up to God some of the Thanksgivings, hereafter appointed, in his Prayer before his Sermon.

PReaching of the Word, being the pow­er of God unto Salvation, and one of the greatest and most excellent Works belonging to the Ministry of the Gospell, should bee so performed, that the Work­man need not been ashamed, but may save himself, and those that heare him.

It is presupposed (according to the Rules for Ordination) that the Minister of Christ is [Page 28]in some good measure gifted for so weighty a service, by his skill in the Originall Lan­guages, and in such Arts and Sciences as are handmaids unto Divinity, by his knowledge in the whole Body of Theology, but most of all in the holy Scriptures, having his sen­ses and heart exercised in them above the common sort of Beleevers; and by the il­lumination of Gods Spirit, and other gifts of edification, which (together with read­ing and studying of the Word) hee ought still to seek by Prayer, and an humble heart, resolving to admit and receive any truth not yet attained, when ever God shall make it known unto him. All which hee is to make use of, and improve, in his private prepara­tions, before hee deliver in publike what he hath provided.

Ordinarily, the subject of his Sermon is to be some Text of Scripture, holding forth some principle or head of Religion; or sui­table to some speciall occasion emergent; or hee may goe on in some Chapter, Psalme, or Booke of the holy Scripture, as hee shall see fit.

[Page 29]Let the Introduction to his Text be brief and perspicuous, drawn from the Text it self, or context, or some parallel place, or generall sentence of Scripture.

If the Text be long (as in Histories and Parables it sometimes must be) let him give a briefe summe of it; if short, a Paraphrase thereof, if need be: In both, looking dili­gently to the scope of the Text, and poin­ting at the chief heads and grounds of Do­ctrine, which he is to raise from it.

In Analysing and dividing his Text, hee is to regard more the order of matter, then of words; and neither to burden the me­mory of the hearers in the beginning, with too many members of Division, nor to trouble their minds with obscure termes of Art.

In raising Doctrines from the Text, his care ought to bee, First, that the matter be the truth of God. Secondly, that it be a truth contained in, or grounded on that Text, that the hearers may discern how God tech­eth it from thence. Thirdly, that he chief­ly insist upon those Doctrines which are [Page 30]principally intended, and make most for the edification of the hearers.

The Doctrine is to be expressed in plaine termes; or if any thing in it need explicati­on, is to bee opened, and the consequence also from the Text cleared. The parallel places of Scripture confirming the Doctrine are rather to bee plaine and pertinent, then many, and (if need bee) somewhat insisted upon, and applyed to the purpose in hand.

The Arguments or Reasons are to bee solid; and, as much as may bee, convincing. The illustrations of what kind soever, ought to bee full of light, and such as may convey the truth into the Hearers heart with spiri­tuall delight.

If any Doubt, obvious from Scripture, Reason, or Prejudice of the Hearers, seem to arise, it is very requisite to remove it, by reconciling the seeming differences, answe­ring the reasons, and discovering and taking away the causes of prejudice and mistake. Otherwise, it is not fit to detain the hearers with propounding or answering vaine or [Page 31]wicked Cavils, which as they are endlesse, so the propounding and answering of them doth more hinder then promote edifica­tion.

Hee is not to rest in generall Doctrine, although never so much cleared and confir­med, but to bring it home to speciall Use, by application to his hearers: Which albeit it prove a worke of great difficulty to him­selfe, requiring much prudence, zeale, and meditation, and to the naturall and corrupt man will bee very unpleasant; yet hee is to endeavour to perform it in such a manner that his Auditors may feele the Word of God to bee quick and powerfull, and a dis­cerner of the thoughts and intents of the heart; and that if any unbeleever or igno­rant person bee present, hee may have the secrets of his heart made manifest, and give glory to God.

In the Use of Instruction or information in the knowledge of some truth, which is a consequence from his Doctrine, he may (when convenient) confirm it by a few firm Arguments from the Text in hand, and o­ther [Page 32]places of Scripture, or from the nature of that Common place in Divinity, whereof that truth is a branch.

In Confutation of false Doctrines, he is neither to raise an old Heresie from the grave, nor to mention a blasphemous opini­on unnecessarily: but if the people be indan­ger of an Errour, he is to confute it soundly, and endeavour to satisfie their judgements and consciences against all objections.

In Exhorting to Duties, he is, as he seeth cause, to teach also the meanes that helpe to the performance of them.

In Dehortation, Reprehension, and pub­lique Admonition (which require speciall wisedome) let him, as there shall be cause, not only discover the nature and greatnesse of the sin, with the misery attending it, but also shew the danger his hearers are in to be overtaken and surprized by it, toge­ther with the Remedies and best way to a­voyd it.

In applying Comfort, whether generall a­gainst all tentations, or particular against some speciall troubles or terrours, he is care­fully [Page 33]to answer such objections, as a troubled heart and afflicted spirit may suggest to the con­trary.

It is also sometimes requisite to give some Notes of tryall (which is very profitable, espe­cially when performed by able and experienced Ministers, with circumspection and prudence, and the Signes cleerely grounded on the holy Scripture) whereby the Hearers may be able to examine themselves, whether they have attai­ned those Graces, and performed those duties to which he Exhorteth, or be guilty of the sin, Reprehended, and in danger of the Judge­ments Threatned, or are such to whom the Con­solations propounded doe belong; that accor­dingly they may be quickned and excited to Duty, humbled for their Wants and Sins, affe­cted with their Danger, and strengthned with Comfort, as their condition upon examination shall require.

And, as he needeth not alwayes to prosecute every Doctrine which lies in his Text, so is he wisely to make choice of such Vses, as, by his re­sidence and conversing with his flock, he findeth most needfull and seasonable: and, amongst [Page 34]these, such as may most draw their soules to Christ, the fountaine of light, holinesse and comfort.

This Method is not prescribed as necessary for every man, or upon every Text; but only re­commended, as being found by experience to be very much blessed of God, and very helpfull for the peoples understandings and memories.

But the Servant of Christ, what ever his Me­thod be, is to performe his whole Ministery;

1. Painfully, not doing the work of the Lord negligently.

2. Plainly, that the meanest may understand, delivering the truth, not in the entising words of mans wisdome, but in demonstration of the Spi­rit and of power, least the Crosse of Christ should be made of none effect: abstaining also from an unprofitable use of unknowne Tongues, strange phrases, and cadences of founds and words, sparingly citing sentences of Ecclesiasti­call, or other humane Writers, ancient or mo­derne, be they never so elegant.

3. Faithfully, looking at the honour of Christ, the conversion, edification and salvation of the people, not at his own gaine or glory: keeping [Page 35]nothing back which may promote those holy ends, giving to every one his own portion, and bearing indifferent respect unto all, without neg­lecting the meanest, or sparing the greatest in their sins.

4. Wisely, framing all his Doctrines, Exhor­tations, and especially his Reproofs, in such a manner as may be most likely to prevaile, shew­ing all due respect to each mans person and place, and not mixing his own passion or bitter­nesse.

5. Gravely, as becometh the Word of God, shunning all such gesture, voice and expressions as may occasion the corruptions of men to des­pise him and his Ministry.

6. With loving affection, that the people may see all coming from his godly zeale, and hearty desire to doe them good. And

7. As taught of God, and perswaded in his own heart, that all that he teacheth, is the truth of Christ; and walking before his flock as an example to them in it; earnestly, both in private and publique, recommending his labours to the blessing of God, and watchfully looking to himselfe and the flock whereof the Lord hath [Page 36]made him overseer, So shall the Doctrine of truth be preserved uncorrupt, many soules con­verted and built up, and himselfe receive mani­fold comforts of his labours, even in this life, and afterward the Crown of Glory laid up for him in the world to come.

Where there are more Ministers in a Con­gregation than one, and they of different guifts, each may more especially apply himselfe to Do­ctrine or Exhortation, according to the guift wherein he most excelleth, and as they shall agree between themselves.

THe Sermon being ended, the Minister is;

To give thanks for the great Love of God in sending his Sonne Jesus Christ unto us; For the communication of his Holy Spirit; For the light and liberty of the glorious Gospell, and the rich and hea­venly Blessings revealed therein; as name­ly, [Page 37]Election, Vocation, Adoption, Justifica­tion, Sanctification, and hope of Glory; For the admirable goodnesse of God in freeing the Land from Antichristian Darknesse and Tyranny, and for all other Nationall Deliverances; For the Reformation of Religion; For the Covenant; and for many temporall blessings.

To pray for the continuance of the Go­spell, and all Ordinances thereof, in their purity, power and liberty. To turne the chiefe and most usefull heads of the Sermon into some few Petitions; and to pray that it may abide in the heart and bring forth fruit.

To pray for preparation for Death, and Judgement, and a watching for the coming of our Lord Jesus Christ. To intreat of God the forgivenesse of the iniquities of our holy things, and the acceptation of our spi­rituall [Page 38]sacrifice, through the merit and me­diation of our great High-Priest and Sa­viour the Lord Jesus Christ.

And because the Prayer which Christ taught his Disciples, is not only a Pattern of Prayer, but it selfe a most comprehensive Prayer, we re­commend it also to be used in the Prayers of the Church.

And whereas, at the Administration of the Sa­craments, the holding Publique Fasts and dayes of Thanksgiving, and other speciall occasions, which may afford matter of speciall Petitions and Thanksgivings; It is requisite to expresse somewhat in our publike Prayers (as at this time, it is our duty to pray for a blessing upon the As­sembly of Divines, the Armies by Sea and Land, for the defence of the King, Parliament and Kingdome,) Every Minister is herein to apply himselfe in his Prayer before, or after his Sermon to those occasions; but for the manner, he is left to his liberty as God shall direct and inable him, in piety and wisdome to discharge his duty.

The Prayer ended, let a Psalme be sung, if with [Page 39]conveniency it may be done. After which (un­lesse some other Ordinance of Christ that con­cerneth the Congregation at that time be to follow) let the Minister dismisse the Congre­gation with a solemne Blessing.

BAPTISME, As it is not unnecessa­rily to be delayed, so, is it not to be administred in any case by any private person, but by a Minister of Christ, called to be the Steward of the My­steries of God.

Nor is it to be administred in private places, or privately, but in the place of Publique Wor­ship, and in the face of the Congregation, where [Page 38] [...] [Page 39] [...] [Page 40]the people may most conveniently see and heare; and not in the places where Fonts in the time of Popery were unfitly and superstitiously placed.

The Child to be Baptized, after notice gi­ven to the Minister the day before, is to be pre­sented by the Father, or (in case of his necessary absence) by some Christian friend in his place, professing his earnest desire that the Child may be Baptised.

Before Baptisme, the Minister is to use some words of Instruction, touching the Institution, Nature, Use and ends of this Sacrament: shew­ing,

That it is Instituted by our Lord Jesus Christ: That it is a Seale of the Cove­nant of Grace, of our Ingrafting into Christ, and of our Ʋnion with him, of Re­mission of Sins, Regeneration, Adoption, and Life eternall: That the Water in Baptisme, representeth and signifieth, both the bloud of Christ which taketh away all Guilt of Sinne, Originall and Actuall; and [Page 41]the sanctifying virtue of the Spirit of Christ against the Dominion of Sin, and the Corruption of our sinfull Nature: That Baptizing, or sprinckling & washing with water signifieth the cleansing from sin by the Bloud, and for the Merit of Christ, to­gether with the Mortification of sin, and rising from sin to Newnesse of life, by virtue of the Death and Resurrection of Christ: That the Promise is made to Beleevers and their seed, and that the seed and posterity of the faithfull, born within the Church, have by their birth, in­terest in the Covenant, and right to the Seale of it, and to the outward Priviled­ges of the Church, under the Gospell, no lesse then the Children of Abraham in the time of the Old Testament; the Covenant of Grace, for substance, being the same; and the Grace of God and the consolation [Page 42]of Beleevers, more plentifull then before: That the Sonne of God admitted litle children into his presence, imbracing and blessing them, saying, For of such is the Kingdome of God: That children by Baptisme are solemnly received into the bosome of the visible Church, distinguished from the world, and them that are with­out, and united with Beleevers; and that all who are baptized in the Name of Christ, doe renounce, and by their Bap­tisme are bound to fight against the Devill, the World and the Flesh: That they are Christians, and foederally holy before Bap­tisme, and therefore are they Baptized: That the inward Grace and virtue of Baptisme is not tyed to that very moment of time wherein it is administred, and that the fruit and power thereof reacheth to the whole course of our life; and that outward [Page 43]Baptisme is not so necessary, that through the want thereof the Infant is in danger of Damnation, or the Parents guilty, if they doe not contemne or neglect the Ordinance of Christ when and where it may be had.

In these or the like Instructions, the Minister is to use his own liberty, and godly wisdome, as the Ignorance or Errours in the Doctrine of Baptisme, and the Edification of the people shall require.

He is also to admonish all that are present;

To looke back to their Baptisme; to re­pent of their sins against their Covenant with God; to stirre up their faith; to im­proove and make the rigbt use of their Baptisme; and of the Covenant sealed thereby betwixt God and their soules.

He is to exhort the Parent;

To consider the great mercy of God to him and his child; To bring up the child in [Page 44]the knowledge of the grounds of the Chri­stian Religion, and in the nurture and ad­monition of the Lord: and to let him know the danger of Gods wrath to himselfe and child, if he be negligent. Requiring his so­lemne promise for the performance of his duty.

This being done, Prayer is also to be joyned with the word of Institution, for sanctifying the water to this spirituall use, and the Minister is to pray to this or the like effect.

That the Lord who hath not left us as strangers without the Covenant of Pro­mise, but called us to the priviledges of his Ordinances, would graciously vouchsafe to sanctifie and blesse his owne Ordinance of Baptisme at this time: That he would joyne the inward Baptisme of his Spirit with the outward Baptisme of water; make this Baptisme to the Infant a Seale of [Page 45]Adoption, Remission of Sin, Regenera­tion, and Eternall Life, and of all other Promises of the Covenant of Grace: That the Child may be planted into the likenesse of the Death and Resurrection of Christ; and that the body of sin being destroyed in him, he may serve God in newnesse of life all his dayes.

Then the Minister is to demand the Name of the Child, which being told him, he is to say (cal­ling the Child by his Name)

I Baptise thee in the Name of the Fa­ther, of the Son, and of the Holy Ghost.

As he pronounceth these words, he is to Bap­tize the Child with water: which, for the man­ner of doing it, is not only lawfull, but sufficient and most expedient to be, by powring or sprinck­ling of the water on the face of the Child, with­out adding any other Ceremony.

This done, he is to give thanks and pray, to this or the like purpose;

[Page 46] Acknowledging with all thankeful­nesse, that the Lord is true and faithfull in keeping Covenant and Mercy; That hee is good and gracious, not onely in that hee numbreth us among his Saints, but is pleased also to bestow upon our chil­dren this singular token and badge of his love in Christ: That in his truth and speciall providence, hee daily bringeth some into the bosome of his Church, to be partakers of his inestimable be­nefits, purchased by the blood of his dear Son, for the continuance and in­crease of his Church.

And praying, That the Lord would still continue, and daily confirm more and more this his unspeakable favour: That he would receive the Infant now bapti­zed, and solemnly entred into the house­hold of Faith, into his Fatherly tuition [Page 47]and defence, and remember him with the favour that he sheweth to his people; That if he shall be taken out of this life in his Infancy, the Lord, who is rich in mercy, would be pleased to receive him up into glory; and if he live, and attain the years of discretion, that the Lord would so teach him by his word and spirit, and make his Baptisme effectuall to him, and so uphold him by his Divine power and grace, that by faith he may prevail against the devil, the world, and the flesh, till in the end he obtain a full and finall victo­ry, and so be kept by the power of God through faith unto salvation, through Jesus Christ our Lord.

THe Communion, or Supper of the Lord is frequently to be celebrated: but how often, may be considered and deter­mined by the Ministers and other Church-Governours of each Con­gregation, as they shall finde most conveni­ent for the comfort and edification of the people committed to their charge. And when it shall be administred, we judge it convenient to be done after the morning Sermon.

The Ignorant and the Scandalous are not fit to receive this Sacrament of the Lords Supper.

Where this Sacrament cannot with con­veniency be frequently administred, it is re­quisite that publike warning be given the Sabbath day before the administration [Page 49]thereof: and that either then, or on some day of that weeke, something concerning that Ordinance, and the due preparation there­unto, and participation thereof be taught, that by the diligent use of all meanes sancti­fied of God to that end, both in publique and private, all may come better prepared to that heavenly Feast.

When the day is come for administration, the Minister having ended his Sermon and Prayer, shall make a short Exhortation,

Expressing the inestimable benefit we have by this Sacrament; together with the ends and use thereof: setting forth the great necessity of having our comforts and strength renewed thereby in this our pil­grimage and warfare: How necessary it is that we come unto it with Knowledge, Faith, Repentance, Love, and with hun­gring and thirsting souls after Christ and his benefits: How great the danger, to eat and drink unworthily.

[Page 50] Next, he is, in the Name of Christ, on the one part, to warn all such as are Ignorant, Scandalous, Profane, or that live in any sin or offence against their knowledge or conscience, that they pre­sume not to come to that holy Table, shew­ing them, That he that eateth and drink­eth unworthily, eateth and drinketh judgement unto himself: And on the other part, he is in especiall manner to in­vite and encourage all that labour under the sense of the burden of their sins, and fear of wrath, and desire to reach out unto a greater progresse in Grace then yet they can attain unto, to come to the Lords Table; assuring them, in the same Name, of ease, refreshing and strength to their weak and wearied souls.

After this Exhortation, Warning, and Invitation, the Table being before decent­ly covered, and so conveniently placed, that [Page 51]the Communicants may orderly sit about it, or at it, The Minister is to begin the action with sanctifying and blessing the elements of Bread and Wine set before him (the Bread in comely and convenient vessels, so prepared, that being broken by him, and given, it may be distributed amongst the Communicants: The Wine also in large Cups;) having first in a few words shewed, That those elements, otherwise common, are now set apart and san­ctified to this holy use, by the word of Institu­tion and Prayer.

Let the words of Institution be read out of the Evangelists, or out of the first Epistle of the Apostle Paul to the Corinthians. Chap. 11. verse 23. I have received of the Lord, &c. to the 27. verse, which the Minister may, when he seeth requisite, explaine and ap­ply.

Let the Prayer, Thanksgiving, or Blessing of the Bread and Wine, be to this effect;

WIth humble and hearty acknow­ledgement of the greatnesse of our misery, from which neither man nor An­gel [Page 52]was able to deliver us, and of our great unworthinesse of the least of all Gods mer­cies; To give thanks to God for all his benefits, and especially for that great be­nefit of our Redemption, the love of God the Father, the sufferings and merits of the Lord Jesus Christ the Son of God, by which we are delivered; and for all means of Grace, the Word and Sacraments, and for this Sacrament in particular, by which Christ and all his benefits are applied and sealed up unto us, which, notwithstanding the deniall of them unto others, are in great mercy continued unto us, after so much and long abuse of them all.

To professe that there is no other name under Heaven, by which we can be saved, but the Name of Jesus Christ, by whom alone we receive liberty and life, have accesse to the throne of Grace, are admit­ted [Page 53]to eat and drink at his own Table, and are sealed up by his Spirit to an assurance of happinesse and everlasting life.

Earnestly to pray to God, the Father of all mercies, and God of all consolation, to vouchsafe his gracious presence, and the effectuall working of his Spirit in us, and so to sanctifie these Elements both of Bread and Wine, and to blesse his own Ordinance, that we may receive by Faith the Body and Blood of Jesus Christ cruci­fied for us, and so to feed upon him, that he may be one with us, and we with him, that he may live in us, and we in him, and to him, who hath loved us, and given himself for us.

All which he is to endeavour to performe with suitable affections answerable to such an holy Action, and to stir up the like in the people.

The Elements being now sanctified by [Page 54]the Word and Prayer, The Minister, being at the Table, is to take the Bread in his hand, and say, in these expressions (or other the like, used by Christ, or his Apostle upon this occasion:)

According to the holy Institution, com­mand, and example of our blessed Saviour Jesus Christ, I take this Bread, and ha­ving given thanks, I break it, and give it unto you (There the Minister, who is also himselfe to communicate, is to breake the Bread, and give it to the Communicants:) Take yee, eat yee; 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, in these expressions (or o­ther the like, used by Christ, or the Apostle upon the same occasion;)

According to the Institution, com­mand, and example of our Lord Jesus Christ, I take this Cup, and give it unto you [Page 55](Here he giveth it to the Communicants,) 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.

After all have communicated, the Minister may, in a few words, put them in mind

Of the grace of God, in Jesus Christ held forth in this Sacrament, and ex­hort them to walk worthy of it.

The Minister is to give solemn thanks to God,

For his rich mercy, and invaluable goodnesse vouchsafed to them in that Sa­crament, and to entreat for pardon for the defects of the whole service, and for the gracious assistance of his good Spirit, whereby they may be enabled to walk in the strength of that Grace, as becometh those who have received so great pledges of salvation.

The Collection for the poore is so to be [Page 56]ordered, that no part of the publique worship be thereby hindred.

THe Lords day ought to be so remem­bred beforehand, as that all world­ly businesse of our ordinary Cal­lings may be so ordered, and so timely and seasonably laid aside, as they may not be impediments to the due sanctifying of the Day when it comes.

The whole Day is to be celebrated as holy to the Lord, both in publique and private, as being the Christian Sabbath. To which end it is requisite, that there be a holy cessation, or resting all the Day, from all unnecessary la­bours, and an abstaining, not onely from all sports and pastimes, but also from all worldly words and thoughts.

That the Diet on that Day be so ordered, as that neither servants be unnecessarily detained from the publique worship of God, nor any other persons hindred from the sanctifying that Day.

[Page 57]That there be private preparation of every person and family, by prayer for themselves, and for Gods assistance of the Minister, and for a blessing upon his Ministry, and by such other holy exercises, as may further dispose them to a more comfortable communion with God in his publique Ordinances.

That al the people meet so timely for publique Worship, that the whole Congregation may be present at the beginning, and with one heart solemnly joyne together in all parts of the publique Worship; and not depart till after the Blessing.

That what time is vacant, between, or after the solemne meetings of the Congregation in publique, be spent in Reading, Meditation, Repetition of Sermons; (especially, by calling their families to an account of what they have heard,) and catechizing of them, holy confe­rences, Prayer for a blessing upon the Pub­lique Ordinances, singing of Psalms, visiting the sick, relieving the poore, and such like du­ties of piety, charity and mercy, accounting the Sabbath a delight.

ALthough Marriage be no sacrament, nor peculiar to the Church of God, but common to mankind, and of Publique interest in every Common­wealth; yet because such as marry are to marry in the Lord, and have speciall need of Instru­ction, Direction, and Exhortation, from the Word of God at their entring into such a new condition; and, of the blessing of God upon them therein; we judge it expedient, that mar­riage be solemnized by a lawfull Minister of the Word, that he may accordingly counsell them, and pray for a blessing upon them.

Marriage is to be betwixt one man and one woman onely; and they, such as are not within the degrees of Consanguinity or Affinity pro­hibited by the Word of God. And the parties are to be of years of discretion, fit to make their own choice, or upon good grounds, to give their mutuall consent.

[Page 59]Before the solemnizing of Marriage be­tween any Persons, their purpose of Marriage shall be published by the Minister three seve­rall Sabbath dayes in the Congregation, at the place or places of their most usuall and con­stant abode respectively. And of this Publica­tion, the Minister, who is to joyne them in mar­riage, shall have sufficient Testimony, before he proceed to solemnize the marriage.

Before that Publication of such their pur­pose (if the parties be under age) the consent of the Parents, or others, under whose power they are (in case the Parents be dead) is to be made known to the Church Officers of that Congregation, to be Recorded.

The like is to be observed in the procee­dings of all others, although of age, whose Pa­rents are living, for their first marriage. And in after marriages of either of those parties, they shall be exhorted not to contract marriage, without first acquainting their Parents with it, (if with conveniency it may be done) ende­vouring to obtaine their consent.

Parents ought not to force their children to marry without their free consent, nor deny [Page 60]their own consent without just cause.

After the purpose or contract of marriage hath beene thus published, the marriage is not to be long deferred. Therefore, the Minister, having had convenient warning, and nothing being objected to hinder it, is publiquely to solemnize it in the place appointed by Authority for pub­lique Worship, before a competent number of credible witnesses, at some convenient houre of the day, at any time of the year, except on a day of Publique humiliation. And we advise that it be not on the Lords Day.

And because all Relations are sanctified by the Word and Prayer, the Minister is to pray for a blessing upon them, to this effect:

Acknowledging our sins, whereby we have made our selves lesse then the least of all the mercies of God, and provok'd him to imbitter all our comforts, ear­nestly in the name of Christ to intreat the Lord (whose presence and favour is the happinesse of every condition, and sweeten's every Relation) to be their [Page 61]Portion, and to owne and accept them in Christ, who are now to be joyned in the ho­nourable Estate of Marriage, the Cove­nant of their God: and that as he hath brought them together by his Providence, he would sanctifie them by his Spirit, gi­ving them a new frame of heart fit for their new estate; enriching them with all Graces, whereby they may perform the duties, enjoy the comforts, undergoe the cares, and resist the temptations which accompany that condition, as becommeth Christians.

The Prayer being ended, it is convenient that the Minister doe briefly declare unto them, out of the Scripture,

The Institution, Ʋse, and ends of mar­riage, with the Conjugall duties which in all faithfulnesse they are to perform each to other, exhorting them to study the holy [Page 62]Word of God, that they may learn to live by faith, and to be content in the midst of all marriage cares and troubles, sanctify­ing Gods name in a thankefull, sober, and holy use of all Conjugall comforts, pray­ing much with, and for, one another, watching over, and provoking each other to love and good works, and to live toge­ther as the heires of the Grace of life.

After solemn charging of the persons to be married, before the Great God, who searcheth all hearts, and to whom they must give a strict account at the last Day, that if either of them know any cause, by praecontract or other­wise, why they may not lawfully proceed to marriage, that they now discover it: The Mi­nister (if no impediment be acknowledged) shall cause, first, the man to take the woman by the right hand, saying these words,

I N. doe take thee N. to be my mar­ried [Page 63]wife, and doe, in the presence of God, and before this Congregation, promise and covenant to be a loving and faithfull husband unto thee, untill God shall sepa­rate us by death.

Then the woman shall take the man by his right hand, and say these words,

I N. doe take thee N. to be my ma­ried husband, and I doe, in the presence of God, and before this Congregation, promise and covenant to be a loving, faithfull, and obedient wife unto thee, untill God shall separate us by death.

Then, without any further Ceremony, the Minister shall, in the face of the Congregati­on, pronounce them to be husband and wife, according to Gods Ordinance; and so, con­clude the action with Prayer to this effect,

[Page 64] That the Lord would be pleased to accompany his own Ordinance with his blessing, beseeching him to enrich the per­sons now married, as with other pledges of his love, so particularly with the comforts and fruits of marriage, to the praise of his abundant mercy, in and through Christ Jesus.

A Register is to be carefully kept, wherein the names of the parties so married, with the time of their marriage, are forthwith to be fairly re­corded in a Book provided for that purpose, for the perusall of all whom it may concern.

IT is the duty of the Minister not onely to teach the People committed to his charge, in publique, but privatly & par­ticularly to admonish, exhort, reproove & cōfort [Page 65]them, upon all seasonable occasions, so far as his time, strength, and personall safety will permit.

He is to admonish them, in time of health to prepare for death; and for that purpose they are often to confer with their Minister about the estate of their souls: and, in times of sick­nesse to desire his advice and help, timely and s [...]bly, before their strength and under­ [...]ing [...] them.

Times of Sicknesse and affliction are spe­ciall opportunities put into his hand by God, to minister a word in season to weary souls: because then the Consciences of men are, or should be more awakened to bethink them­selves of their Spirituall estates for Eternity, and Satan also takes advantage then, to load them more with sore and heavy temptations: Therefore the Minister being sent for, and re­pairing to the sick, is to apply himself with all tendernesse and love, to administer some Spirituall good to his soul, to this effect:

He may, from the consideration of the pre­sent sicknesse, instruct him out of Scripture, that diseases come not by chance, or by distem­pers [Page 66]of body only, but by the wise and order­ly guidance of the good hand of God to every particular person smitten by them. And that whether it be laid upon him out of displea­sure for sin, for his correction and amend­ment, or for Triall, and exercise of his graces, or for other speciall and excellent ends, all his suffrings shall turn to his profit, and work to­gether for his good, if he sincerely labour to make a sanctified use of Gods Visitation, nei­ther despising his chastening, nor waxing weary of his correction.

If he suspect him of ignorance, he shall examine him in the Principles of Religion, especially touching Repentance and Faith; and, as he seeth cause, instruct him in the na­ture, use, excellency, and necessity of those graces; as also touching the Covenant of Grace, and Christ the Son of God, the Media­tor of it, and concerning Remission of sins by faith in him.

He shall exhort the sick person to examine himself, to search and try his former wayes, and his estate towards God.

And if the sick person shall declare any [Page 67]scruple, doubt or temptation th [...] are upon him, instructions and resolutions shall be gi­ven to satisfie and settle him.

If it appear that he hath not a due sen [...]e of his sins, endeavours ought to be used to convince him of his sins, of the guilt and deser [...] of them; of the filth and pollution, which the soul con­tracts by them, and of the curse of the Law, and wrath of God due to them; that he may be truly affected with, and humbled for them; and withall to make known the danger of de­ferring Repentance, and of neglecting salva­tion at any time offered, to awaken his Con­science, and rowze him out of a stupid and se­cure condition, to apprehend the Justice and wrath of God, before whom none can stand, but he that being lost in himself, layeth hold upon Christ by Faith.

If he have endeavoured to walk in the wayes of holinesse, and to serve God in up­rightnesse, although not without many fail­ings and infirmities; or if his spirit be broken with the sense of sin, or cast down through want of the sence of Gods favour; then it will be fit to raise him up, by setting before him [Page 68]the freeness and fulness of Gods grace, the suf­ficiency of righteousnesse in Christ, the gra­cious offers in the Gospel, that all who repent and believe with all their heart in Gods mercy through Christ, renouncing their own righ­teousnes, shall have life and salvation in him. It may be also usefull to shew him, that death hath in it no Spirituall evill to be feared by those that are in Christ, because sin the sting of death is taken away by Christ, who hath delivered all that are his from the bondage of the fear of death, triumphed over the grave, given us victory, is Himself entred into glo­ry, to prepare a place for His people: So that neither life nor death shall be able to seperate them from Gods love in Christ, in whom such are sure, though [...] they must be laid in the dust, to ob [...] [...] [...] ­rection to [...].

Advice also may be given, as to beware of an ill grounded perswasion on mercy, or on the goodnesse of his condition for heaven, so to disclaime all merit in himself, and to cast himself wholly upon God for mercy in the sole Merits and Mediation of Jesus Christ, [Page 69]who hath engaged himself never to cast off them, who in truth and sincerity come unto him. Care also must be taken that the sick per­son be not cast down into dispaire by such a severe representation of the wrath of God due to him for his sins, as is not mollified by a sea­sonable propounding of Christ and his me­rit for a door of hope to every penitent Be­liever.

When the sick person is best composed, may be least disturbed, and other necessary offices about him least hindred, the Minister, if de­sired, shall pray with him, and for him to this effect;

[...] and bewailing of sin Ori­ginal and Actual, the miserable condition of all by nature, as being Children of Wrath and under the Curse, acknowledg­ing that all Diseases, Sicknesses, Death, and Hell it self, are the proper issues and effects thereof: Imploring Gods mercy for the sick person through the Blood of [Page 70]Christ, beseeching that God would open his eyes, discover unto him his sins, cause him to see himself lost in himself, make known to him the cause why God smiteth him, reveal Jesus Christ to his soul for Righteousnesse and life, give unto him his holy Spirit to create and strengthen faith, to lay hold upon Christ, to work in him comfortable evidences of his love, to arm him against Temptations, to take off his heart from the world, to sanctify his present visitation, to furnish him with pa­tience and strength to beare it, and to give him perseverance in Faith to the end.

That if God shall please to adde to his dayes, he would vouchsafe to blesse and sanctify all means of his recovery, to re­move the disease, renew his strength, and enable him to walk worthy of God, by a [Page 71]faithfull remembrance, and diligent ob­serving of such vows and promises of ho­linesse and obedience, as men are apt to make in times of sicknesse, that he may glorifie God in the remaining part of his life.

And if God have determined to fi­nish his dayes by the present Visitation, he may finde such Evidence of the Par­don of all his sins, of his interest in Christ, and Eternall life by Christ, as may cause his inward man to be renewed, while his outward man decayeth; that he may behold Death without fear, cast him­self wholly upon Christ without doubt­ing, desire to be dissolved and to be with Christ, and so receive the end of his Faith, the Salvation of his Soule, through the only merits and in­tercession of the Lord Jesus Christ, [Page 72]our alone Saviour and All-sufficient Redeemer.

The Minister shall admonish him also (as there shall be cause) to set his house in order, thereby to prevent inconveniences, to take care for the payment of his debts, and to make restitution or satisfaction where he hath done any wrong, to be reconciled to those with whom he hath been at variance, and fully to forgive all men their trespasses against him as he expects forgivenesse at the hand of God.

Lastly, the Minister may improve the pre­sent occasion to exhort those about the sick person, to consider their own mortality, to re­turn to the Lord and make Peace with him; in health to prepare for sicknesse, death, and judgement, and all the dayes of their appoin­ted time so to wait untill their change come, that when Christ, who is our life, shall appear, they may appear with him in glory.

WHen any person departeth this life, let the dead body, upon the day of Bu­riall, be decently attended from the house to the place appointed for publique Buriall, and there immediately inter­red, without any Ceremony.

And because the customes of kneeling down, and praying by, or towards the dead Corps, and other such usages, in the place where it lies, before it be carried to Buriall, are Superstitious: and for that, praying, reading, and singing both in going to, and at the Grave, have been grosly abused, are no way benefi­ciall to the dead, and have proved many wayes hurtfull to the living, therefore let all such things be laid aside.

Howbeit, we judge it very convenient, that [Page 74]the Christian friends which accompany the dead body to the place appointed for publique Buriall, doe apply themselves to meditations, and conferences suitable to the occasion: and, that the Minister, as upon other occasions, so at this time, if he be present, may put them in remembrance of their Duty.

That this shall not extend to deny any civill respects or differences at the Buriall, suitable to the ranke and condition of the party deceased whiles he was living.

WHen some great and notable Judge­ments are either inflicted upon a People, or apparently imminent, or by some extraordinary provo­cations notoriously deserved; as also, when some speciall blessing is to bee sought and [Page 75]obtained, Publique solemne Fasting (which is to continue the whole Day) is a Duty that God expecteth from that Nation, or people.

A Religious Fast requires totall abstinence, not only from all food (unlesse bodily weak­nesse doe manifestly disable from holding out till the Fast be ended, in which case somewhat may be taken, yet very sparingly, to support na­ture when ready to faint;) but also from all worldly labour, discourses and thoughts, and from all bodily delights, (although at other times lawfull) rich apparell, ornaments and such like, during the Fast; and much more, from what ever is, in the nature, or use, scanda­lous and offensive; as, garish attire, lascivious habits and gestures, and other vanities of either sexe, which we recommend to all Ministers in their places, diligently & zealously to reproove, as at other times, so especially at a Fast, without respect of persons as there shall be occasion.

Before the Publique meeting, each Family, and person apart, are privately to use all religi­ous care to prepare their hearts to such a so­lemne work; and, to be early at the Congrega­tion.

[Page 76]So large a portion of the Day, as convenient­ly may be, is to be spent in Publique Reading, and Preaching of the Word, with singing of Psalmes fit to quicken affections suitable to such a Duty; but especially in Prayer, to this or the like effect.

Giving Glory to the Great Majesty of God, the Creator, Preserver, and Su­preame Ruler of all the World, the better to affect us thereby with an holy reverence and awe of Him. Acknowledging his manifold, great, and tender mercies, e­specially to the Church and Nation, the more effectually to soften, and abase our hearts before him. Humbly confessing of sins of all sorts, with their severall aggravations: justifying Gods righteous Judgements, as being farre lesse then our sins doe deserve; yet humbly and earnest­ly imploring his mercy and grace for our [Page 77]selves, the Church, and Nation, for our King, and all in Authority, and for all o­thers for whom we are bound to pray (ac­cording as the present exigent requireth) with more speciall importunity and in­largement then at other times. Applying by faith, the Promises and Goodnesse of God, for Pardon, help, and deliverance from the Evils felt, feared, or deserved; and for obtaining the blessings which we need and expect; together with a giving up of our selves wholly and for ever un­to the Lord.

In all these, the Ministers, who are the mouthes of the people unto God, ought so to speak from their hearts upon serious and through premeditation of them, that both themselves and their people may be much af­fected, and even melted thereby; especially with sorrow for their sins, that it may be in­deed [Page 78]a Day of deepe humiliation and afflicting of the soul.

Speciall choice is to be made of such Scri­ptures to be read, and of such Texts for Preach­ing, as may best work the hearts of the hearers to the speciall businesse of the day, and most dispose them to humiliation and repentance; in­sisting most on those particulars, which each Ministers observation and experience tels him are most conducing to the edification, and re­formation of that Congregation to which he preacheth.

Before the close of the Publique Duties, the Minister is, in his own, and the peoples names, to engage his and their hearts to be the Lords, with professed purpose and resolution to re­form what ever is amisse among them, and more particularly such sins as they have been more remarkably guilty of; and, to draw nee­rer unto God, and to walk more closely and faithfully with him in new obedience, then ever before.

He is also to admonish the people with all importunity, that the work of that day doth not [Page 79]end with the Publique duties of it, but that they are so to improve the remainder of the day, and of their whole life, in reinforcing upon them­selves and their families in private, all those god­ly affections and resolutions which they pro­fessed in Publique, as that they may be setled in their hearts for ever, and themselves may more sensibly finde that God hath smelt a sweet sa­vour in Christ from their performances, and is pacified towards them, by answers of Grace, in pardoning of sin, in removing of Judgements, in averting or preventing of plagues, and in conferring of blessings suitable to the conditi­ons and prayers of his people, by Jesus Christ.

Beside solemne & generall Fasts injoyned by Authority, we judge, that at other times, Con­gregations may keepe dayes of Fasting, as Di­vine Providence shall administer unto them speciall occasions. And also that Families may doe the same, so it be not on dayes wherein the Congregation to which they doe belong, is to meet for fasting, or other publique Duties of Worship.

WHen any such Day is to be kept, let notice be given of it, and of the occasion thereof, some convenient time before, that the people may the better prepare themselves thereunto.

The Day being come, and the Congregation (after private preparations) being assembled, the Minister is to begin with a word of Exhorta­tion to stir up the people to the Duty for which they are met, and with a short prayer for Gods assistance and blessing (as at other Conventions for Publique Worship) according to the parti­cular occasion of their meeting.

Let him then make some pithy narration of the Deliverance obtained, or Mercy received, or of whatever hath occasioned that assembling of the Congregation, that all may better under­stand [Page 81]it, or be minded of it, and more affected with it.

And because singing of Psalmes is of all o­ther the most proper Ordinance for expressing of Joy and Thanksgiving, let some pertinent Psalme or Psalmes be sung for that purpose, before or after the reading of some portion of the Word suitable to the present businesse.

Then let the Minister who is to preach, pro­ceed to further Exhortation and Prayer before his Sermon, with speciall reference to the pre­sent work: after which let him preach upon some Text of Scripture pertinent to the occa­sion.

The Sermon ended, let him not only pray, as at other times after preaching is directed, with remembrance of the necessities of the Church, King, and State (if before the Ser­mon they were omitted) but inlarge himself in due and solemn Thanksgiving for former mer­cies and deliverances, but more especially for that which at the present calls them together to give thanks: with humble petition for the con­tinuance and renewing of Gods wonted mer­cies, as need shall bee, and for sanctifying grace [Page 82]to make a right use thereof. And so, having sung another Psalme suitable to the mercy, let him dismisse the Congregation with a blessing, that they may have some convenient time for their repast and refreshing.

But the Minister (before their dismission) is solemnly to admonish them, to beware of all excesse and riot, tending to gluttony or drun­kennesse, and much more of these sins them­selves, in their eating and refreshing, and to take care that their mirth and rejoycing be not car­nall, but spirituall, which may make Gods praise to be glorious, and themselves humble and sober; and that both their feeding and re­joycing may render them more cheerfull and inlarged further to celebrate his Praises in the midst of the Congregation, when they return unto it, in the remaining part of that Day.

When the Congregation shall be againe as­sembled, the like course in praying, reading, preaching, singing of Psalmes, and offering up of more praise and thanksgiving, that is before directed for the morning, is to be renewed and continued so far as the time will give leave.

At one or both of the publique meetings [Page 83]that day, a Collection is to be made for the poor (and in the like manner upon the Day of Publique Humiliation) that their loynes may blesse us, and rejoyce the more with us. And the people are to be exhorted at the end of the latter meeting, to spend the residue of that Day in holy duties, and testifications of Christian love and charity one towards another, and of rejoycing more and more in the Lord; as be­commeth those who make the joy of the Lord their strength.

IT is the duty of Christians to praise God publiquely by singing of Psalmes together in the Con­gregation, and also privately in the Family.

In singing of Psalmes, the voice is to be tu­nably and gravely ordered: but the chief care [Page 84]must be, to sing with understanding, and with Grace in the heart, making melody unto the Lord.

That the whole Congregation may joyne herein, every one that can reade is to have a Psalme book, and all others not disabled by age, or otherwise, are to be exhorted to learn to reade. But for the present, where many in the Congregation cannot read, it is convenient that the Minister, or some other fit person appointed by him and the other Ruling Officers, doe read the Psalme, line by line, before the singing thereof.