The Subordinate Standards, and Other Authoritative Documents of the Free Church of Scotland

humbly beseeching him for pardon, assistance, and acceptance, in the whole "service then to be performed; and for a blessing on that particular portion "of his word then to be read: And all in the name and mediation of the "Lord Jesus Christ."

The publick worship being begun, the people are wholly to attend upon it, forbearing to read 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 person present, or coming in; as also from all gazing, sleeping, and other indecent behaviour, which may disturb the minister or people, or hinder themselves or others in the service of God. If any, through necessity, be hindered 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 join with the assembly in that ordinance of God which is then in hand.

Of Publick Reading of the Holy Scriptures.

EADING of the word in the congregation, being part of the publick wor

subjection to him,) and one mean sanctified by him for the edifying of his people, is to be performed by the pastors and teachers.

Howbeit, such as intend the ministry, may occasionally both read the word, and exercise their gift in preaching in the congregation, if allowed by the presbytery thereunto.

All the canonical books of the Old and New Testament (but none of those which are commonly called Apocrypha) shall be publickly read in the vulgar tongue, out of the best allowed translation, distinctly, that all may hear and understand.

How large a portion shall be read at once, is left to the wisdom of the minister; but it is convenient, that ordinarily one chapter of each Testament be read at every meeting; and sometimes more, where the chapters be short, or the coherence of matter requireth it.

It is requisite that all the canonical books be 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 Lord's day, it is to begin the next.

We commend also the more frequent reading of such scriptures as he that readeth shall think best for edification of his hearers, as the book of Psalms, and such like.

When the minister who readeth shall judge it necessary to expound any part of what is read, let it not be done until the whole chapter or psalm be ended; and regard is always to be had unto the time, that neither preaching, nor other ordinances be straitened, or rendered tedious. Which rule is to be observed in all other publick performances.

Beside publick reading of the holy scriptures, every person that can read, is to be exhorted to read the scriptures privately, (and all others that cannot read, if not disabled by age, or otherwise, are likewise to be exhorted to learn to read,) and to have a Bible.

Of Publick Prayer before the Sermon.

AFTER reading of the word, (and singing of the psalm,) the minister who

is to preach, is to endeavour to get his own and his hearers hearts to be rightly affected with their sins, that they may all mourn in sense thereof before the Lord, and hunger and thirst after the grace of God in Jesus Christ, by proceeding to a more full confession of sin, with shame and holy confusion of face, and to call upon the Lord to this effect:

"To acknowledge our great sinfulness, First, by reason of original sin, "which (beside the guilt that makes us liable to everlasting damnation) is "the seed of all other sins, hath depraved and poisoned all the faculties and powers of soul and body, doth defile our best actions, and (were it not re

strained, or our hearts renewed by grace) would break forth into innumer"able transgressions, and greatest rebellions against the Lord that ever were "committed by the vilest of the sons of men; and next, by reason of actual sins, our own sins, the sins of magistrates, of ministers, and of the whole nation, unto which we are many ways accessory: which sins of ours receive 66 many fearful aggravations, we having broken all the commandments of the holy, just, and good law of God, doing that which is forbidden, and leaving "undone what is enjoined; and that not only out of ignorance and infirmity, "but also more presumptuously, against the light of our 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 only despising the riches of God's goodness, forbearance, and long-suffering, but standing out against many invitations and offers of grace in the gospel; not endeavouring, as we ought, "to receive Christ into our hearts by faith, or to walk worthy of him in our "lives.

"To bewail our blindness of mind, hardness of heart, unbelief, impenitency, security, lukewarmness, barrenness; our not endeavouring after "mortification and newness of life, nor after the exercise of godliness 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, as we 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, 66 and other special obligations, to the contrary.

"To acknowledge and confess, that, as we are convinced of our guilt, so, 66 out of a deep sense thereof, we judge ourselves unworthy of the smallest "benefits, most worthy of God's fiercest wrath, and of all the curses of the law, and heaviest judgments inflicted upon the most rebellious sinners; "and that he might most justly take his kingdom and gospel from us, plague us with all sorts of spiritual and temporal judgments in this life, and after "cast us into utter darkness, in the lake that burneth with fire and brim"stone, where is weeping and gnashing of teeth for evermore.

"Notwithstanding all which, to draw near to the throne of grace, encour aging ourselves with hope of a gracious answer of our prayers, in the riches and all-sufficiency of that only one oblation, the satisfaction and interces"sion 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 we are not able to avoid, or bear; and humbly and earnestly to supplicate for mercy, in the "free and full remission of all our sins, and that only for the bitter suffer66 ings and precious merits of that our only Saviour Jesus Christ.

"That the Lord would vouchsafe to shed abroad his love in our hearts by "the Holy Ghost; seal 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 darkness unto light, and from the power of Satan unto God, that they also may re"ceive forgiveness 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 sanctifi"cation by his Spirit; the mortification of sin 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 enable 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 gospel and kingdom of Christ to all nations; for the conversion of the Jews, the fulness of the Gentiles, the fall

"of Antichrist, and the hastening of the second coming of our Lord; for the deliverance of the distressed churches abroad from the tyranny of the anti"christian faction, and from the cruel oppressions and blasphemies of the Turk; for the blessing of God upon the reformed churches, especially upon "the churches and kingdoms of Scotland, England, and Ireland, now more strictly and religiously united in the Solemn National League and Covenant; and for our plantations in the remote parts of the world: more particularly for that church and kingdom whereof we are members, that therein "God would establish peace and truth, the purity of all his ordinances, and "the power of godliness; prevent and remove heresy, schism, profaneness, superstition, security, and unfruitfulness under the means of grace; heal "all our rents and divisions, and preserve us from breach of our Solemn "Covenant.

"To pray for all in authority, especially for the King's Majesty; that God "would make him rich in blessings, both in his person and government; "establish his throne in religion and righteousness, save him from evil counsel, and make him a blessed and glorious instrument for the conservation "and propagation of the gospel, for the encouragement and protection of "them that do well, the terror of all that do evil, and the great good of the "whole church, and of all his kingdoms; for the conversion of the Queen, the religious education of the Prince, and the rest of the royal seed; for the "comforting of the afflicted Queen of Bohemia, sister to our Sovereign; and for "the restitution and establishment of the illustrious Prince Charles, Elector 66 Palatine of the Rhine, to all his dominions and dignities; for a blessing upon the High Court of Parliament, (when sitting in any of these king"doms respectively,) the nobility, the subordinate judges and magistrates, "the gentry, and all the commonality; for all pastors and teachers, that God "would fill them with his Spirit, make them exemplarily holy, sober, just, peaceable, and gracious in their lives; sound, faithful, and powerful in "their ministry; and follow all their labours with abundance of success and "blessing; and give unto all his people pastors according to his own heart; "for the universities, and all schools and religious seminaries of church and . commonwealth, that they may flourish more and more in learning and piety; for the particular city or congregation, that God would pour out a blessing upon the ministry of the word, sacraments, and discipline, upon "the civil government, and all the several families and persons therein; for mercy to the afflicted under any inward or outward distress; for seasonable weather, and fruitful seasons, as the time may require; for averting the judgments that we either feel or fear, or are liable unto, as famine, pesti"lence, 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 High Priest, "the Lord Jesus, to profess that it is the desire of our souls to have fellowship with God in the reverend and conscionable use of his holy ordinances; and, to that purpose, to pray earnestly for his grace and effectual assistance "to the sanctification of his holy sabbath, the Lord's day, in all the duties thereof, publick and private, both to ourselves, and to other congrega"tions of his people, according to the riches and excellency of the gospel, "this day celebrated and enjoyed.

"And because we have been unprofitable hearers in times past, and now "cannot of ourselves receive, as we should, the deep things of God, the mysteries of Jesus Christ, which require a spiritual discerning; to pray, "that the Lord, who teacheth to profit, would graciously please to pour 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 we may account all things but as dross in comparison of him; and that we, 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 fulness of those joys and pleasures which are at his ❝right hand for evermore.

"More particularly, that God would in a special manner furnish his ser"vant (now called to dispense the bread of life unto his household) with wisdom, fidelity, zeal, and utterance, that he 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 ears and hearts "of the hearers, to hear, love, and receive with meekness the ingrafted word, "which is able to save their souls; make them as good ground to receive in "the good seed of the word, and strengthen them against the temptations of 66 Satan, the cares of the world, the hardness of their own 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 their thoughts may "be 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 publick prayer; yet so, as the minister may defer (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.

Of the Preaching of the Word.

PRE the greatest and most excellent works belonging to the ministry of

REACHING of the word, being the power of God unto salvation, and one

the gospel, should be so performed, that the workman need not be ashamed, but may save himself, and those that hear him.

It is presupposed, (according to the rules for ordination,) that the minister of Christ is in some good measure gifted for so weighty a service, by his skill in the original 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 believers; and by the illumination of God's Spirit, and other gifts of edification, which (together with reading and study. ing of the word) he ought still to seek by prayer, and an humble heart, resolving to admit and receive any truth not yet attained, whenever God shall make it known unto him. All which he is to make use of, and improve, in his private preparations, before he deliver in public 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 special occa sion emergent; or he may go on in some chapter, psalm, or book of the holy scripture, as he shall see fit.

Let the introduction to his text be brief and perspicuous, drawn from the text itself, or context, or some parallel place, or general sentence of scripture.

If the text be long, (as in histories or parables it sometimes must be,) let him give a brief sum 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, he is to regard more the order of matter than 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 terms of art.

In raising doctrines from the text, his care ought to be, 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 teacheth it from thence. Thirdly, That he chiefly insist upon those doctrines which are principally intended, and make most for the edification of the hearers.

The doctrine is to be expressed in plain terms; or, if any thing in it need explication, it is to be opened, and the consequence also from the text cleared. The parallel places of scripture, confirming the doctrine, are rather to be plain and pertinent, than many, and (if need be) somewhat insisted upon, and applied to the purpose in hand..

The arguments or reasons are to be solid, and, as much as may be, con

vincing. The illustrations, of what kind soever, ought to be full of light, and such as may convey the truth into the hearer's heart with spiritual 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 vain or wicked cavils, which, as they are endless, so the propounding and answering of them doth more hinder than promote edification.

He is not to rest in general doctrine, although never so much cleared and confirmed, but to bring it home to special use, by application to his hearers: which albeit it prove a work of great difficulty to himself, requiring much prudence, zeal, and meditation, and to the natural and corrupt man will be very unpleasant; yet he is to endeavour to perform it in such a manner, that his auditors may feel the word of God to be quick and powerful, and a discerner of the thoughts and intents of the heart; and that, if any unbeliever or ignorant person be present, he 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 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 heresy from the grave, nor to mention a blasphemous opinion unnecessarily but, if the people be in danger of an error, he is to confute it soundly, 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 publick 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

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