and endeavour to satisfy their judgments and consciences against all objections.

In exhorting to duties, he is, as he seeth cause, to teach also the means that help to the performance of them.

In dehortation, reprehension, and public admonition (which require special wisdom), let him, as there shall be cause, not only discover the nature and greatness of the sin, with the misery attending it, but also shew the danger his hearers are in to be overtaken and surprised by it, together with the remedies and best way to avoid it.

In applying comfort, whether general against all temptations, or particular against some special troubles or terrors, he is carefully 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 trial (which is very profitable, especially when performed by able and experienced ministers, with circumspection and prudence, and the signs clearly 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 judgments threatened, or are such to whom the consolations propounded do belong; that accordingly they may be quickened and excited to duty, humbled for their wants and sins, affected with their danger, and strengthened with comfort, as their condition upon examination shall require.

And, as he needeth not always to prosecute every doctrine which lies in his text, so is he wisely to make choice of such uses, as, by his residence and conversing with his flock, he findeth most needful and seasonable; and amongst these, such as may most draw their souls to Christ, the fountain of light, holiness, 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 helpful for the people's understandings and memories.

But the servant of Christ, whatever his method be, is to perform his whole ministry,

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

2. Plainly, that the meanest may understand, delivering the truth, not in the enticing words of man's wisdom, but in demonstration of the Spirit and of power, lest the cross of Christ should be made of none effect; abstaining also from an unprofitable use of unknown tongues, strange phrases, and cadences of sounds and words, sparingly citing sentences of ecclesiastical or other human writers, ancient or modern, 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 gain or glory, keeping 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 doctrines, exhortations, and especially his reproofs, in such a manner as may be most likely to prevail, shewing all due respect to each man's person and place, and not mixing his own passion or bitterness.

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 zeal, and hearty desire to do them good.

7. As taught of God, and persuaded 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 public, recommending his labours to the blessing of God, and watchfully looking to himself and the flock, whereof the Lord hath made him overseer: so shall the doctrine of truth be preserved uncorrupt, many souls converted and built up, and himself 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 gifts each may more especially apply himself to doctrine or exhortation, according to the gift wherein he most excelleth, and as they shall agree between themselves.

Of Prayer after Sermon.

The sermon being ended, the minister is "to give thanks for the great love of God, in sending his Son Jesus Christ unto us; for the communication of his Holy Spirit; for the light and liberty of the glorious gospel, and the rich and heavenly blessings revealed therein: as namely, election, vocation, adoption, justification, sanctification, and hope of glory for the admirable goodness of God, in freeing the land from antichristian darkness and tyranny, and for all other national deliverances for the reformation of religion, for the covenant; and for many temporal blessings.

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To pray, for the continuance of the gospel, and all ordinances thereof, in their purity, power, and liberty to turn the chief and most useful 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 judgment, and a watching for the coming of our Lord Jesus Christ: to entreat of God the forgiveness of the iniquities of our holy things, and the acceptation of our spiritual sacrifice, through the merit and mediation of our great HighPriest and Saviour the Lord Jesus Christ.

And because the prayer which Christ taught his disciples is not only a pattern of prayer, but itself a most comprehensive prayer, we reconmend it also to be used in the prayers of the church.

And whereas, at the administration of the sacraments, the holding public fasts, and days of thanksgiving, and other special occasions, which may afford matter of special petitions and thanksgivings, it is requisite to express somewhat in our public 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 - kingdom,) every minister is herein to apply himself in his prayer, before or after sermon, to those occasions: but for the manner he is left to his liberty, as God shall direct and enable him, in piety and wisdom to discharge his duty.

The prayer ended, let a psalm be sung, if with convenience it may be done. After which (unless some other ordinance of Christ, that con

cerneth the congregation at that time, be to follow,) let the minister dismiss the congregation with a solemn blessing.

THE ADMINISTRATION OF THE SACRAMENTS.

AND FIRST, OF BAPTISM.

Baptism, as it is not unnecessarily to be delayed, so it is not to be administered 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 administered in private places, or privately, but in the place of public worship, and in the face of the congregation, where the people may most conveniently see and hear, 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, in professing his earnest desire that the child may be baptized.

Before baptism, 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 seal of the covenant of grace of our ingrafting into Christ, and of our union with him, of remission of sins, regeneration, adoption, and life eternal. That the water in baptism, representeth and signifieth, both the blood of Christ, which taketh away all guilt of sin, original and actual; and the sanctifying virtue of the Spirit of Christ against the dominion of sin, and the corruption of our sinful nature: that baptizing, or sprinkling and washing with water, signifieth the cleansing from sin by the blood and for the merit of Christ, together with the mortification of sin, and rising from sin to newness of life, by virtue of the death and resurrection of Christ that the promise is made to believers and their seed; and that the seed and posterity of the faithful, born within the church, have by their birth, interest in the covenant, and right to the seal of it, and to the outward privileges of the church under the gospel, no less than 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 of believers, more plentiful than before: that the Son of God admitted little children into his presence, embracing and blessing them, saying, for of such is the kingdom of God:' that children, by baptism, are solemnly received into the bosom of the visible church, distinguished from the world, and them that are without, and united with believers: and that all who are baptized in the name of Christ, do renounce, and by their baptism are bound to fight against, the devil, the world, and the flesh: that they are Christians, and federally holy before baptism, and therefore they are baptized; that the inward grace and virtue of baptism is not tied to that very moment of time wherein it is administered, and that the fruit and power thereof reacheth to the whole course of our life; and that outward baptism is not so necessary, that through the want thereof the infant is in danger of damnation, or the parents guilty, if they do not contemn 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 wisdom, as the ignorance or errors in the doctrine of baptism, and the edification of the people, shall require.

He is also to admonish all that are present:

"To look back to their baptism; to repent of their sins against their covenant with God; to stir up their faith; to improve and make the right use of their baptism, and of the covenant sealed thereby betwixt God and their souls."

He is to exhort the parent:

"To consider the great mercy of God to him and his child, to bring up the child in 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 God's wrath to himself and child, if he be negligent; requiring his solemn promise for the performance of his duty.'

This being done, prayer is also to be joined with the word of instruction, for sanctifying the water to this spiritual 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 eovenant of promise, but called us to the privileges of his ordinances, would graciously vouchsafe to sanctify and bless his own ordinance of baptism at this time: that he would join the inward baptism of his Spirit with the outward baptism of water; make this baptism to the infant a seal of adoption, remission of sin, regeneration, and eternal life, and all other promises of the covenant of grace: that the child may be planted into the likeness of the death and resurrection of Christ; and that the body of sin being destroyed in him, he may serve God in newness of life all his days."

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 baptize thee in the name of the Father, and 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 lawful but sufficient, and most expedient to be, by pouring or sprinkling of the water on the face of the child, without adding any other ceremony.

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

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"Acknowledging with all thankfulness, that the Lord is true and faithful in keeping covenant and mercy that he is good and gracious, not only in that he numbereth 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 special providence, he daily bringeth some into the bosom of his church, to be partakers of his inestimable benefits, purchased by the blood of his dear Ŝon, 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 entered into the household of faith, into his fatherly tuition 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 baptism effectual 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 final victory, and so be kept by the power of God through faith unto salvation, through Jesus Christ our Lord."

Of the Celebration of the Communion, or Sacrament of the

Lord's Supper.

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-governors of each congregation, as they shall find it most convenient for the comfort and edification of the people committed to their charge. And when it shall be administered, 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 Lord's supper.

Where this sacrament cannot with convenience be frequently administered, it is requisite that public warning be given the sabbath-day before the administration thereof: and that either then, or on some day of that week, something concerning that ordinance, and the due preparation thereunto, and participation thereof, be taught, that by the diligent use of all means sanctified of God to that end, both in public 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,

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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 hungering and thirsting souls after Christ and his benefits: how great the danger to eat and drink unworthily.

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"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 judgment unto himself and on the other part, he is in especial 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 progress in grace than yet they can attain unto, to come to the Lord's 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 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 cominon, are now set apart and sanctified to this holy use, by the word of institution and prayer.