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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.
8. 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, of sparing the greatest, in their sins.
4 Wisely, framing all his doctrines, exhortations, and especially bis 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.
6. 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. And,
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 publick, 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 him. self 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 exhor, tation, acoording to the gift wherein he most excelleth, and as they shall agree between themselves.
Of Prayer after Sermon. HR sermon being ended, the minister is “To give thanks for the great "nication 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. “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 High Priest and Saviour the « Lord Jesus Christ."
And because the prayer which Christ taught his disciples is not only & pattern of prayer, but itself 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 publick fasts and days of thanksgiving, and other special occasions, which may afford matter of special petitions and thanksgivings, it is requisite to express somewbat in our publick 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 conveniency it may be done. After which (unless some other ordinance of Christ, that concerneth the congregation at that time, be to follow) let the minister dismiss the congregation with a solemn blessing.
Of tho Administration of the Sacraments:
AND FIRST, QJ BAPTISM.
APTISM, as it is not unnecessarily to be delayed, so it is not to be admi. 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 publick 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, 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 new
ness 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 pos
terity of the faithful, born within the church, bave, 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 king“ dom of God: That children, by baptism, ere 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 are they 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 ptism 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 sing against their cove“nant with God; to stir up their faith; to improve and make right use of
" their baptism, and of the covenant sealed thereby betwixt God and their
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 institution, 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 covenant “ of promise, but called us to the privileges of his ordinances, would gra“ciously 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 adop
tion, 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 of '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 pray, to this or the like purpose : “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 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 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 in-.
fancy, 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.
how often, may be considered and determined by the ministers, and other church-governors of each congregation, as they shall find most convenient for the comfort and edification of the people committed to their cliarge. 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 the sacrament of the Lord's Supper.
Where this sacrament cannot with convenience be frequently administered, it is requisite that publick warning be given the sabbath-day before the ad. ministration 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 sancti. fied of God to that end, both in publick 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 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.
“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 an 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 sancti. fying 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, other. wise 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. xi. 23. I have received of the Lord, &c. to the 27th Verse, which the minister may, when he seeth requisite, explain and apply.
Let the prayer, thanksgiving, or blessing of the bread and wine, be to this effect:
“With humble and hearty acknowledgment of the greatness of our misery, " from which neither man nor angel was able to deliver us, and of our great “ unworthiness of the least of all God's 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 bis benefits, are applied and sealed up unto us, which, not" withstanding the denial of them unto others, are in great mercy continued “ unto us, after so much and long abuse of them all.
“ To profess 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 access to the throne of grace, are admitted to eat and drink " at his own table, and are sealed up by his Spirit to an assurance of happiness 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 effectual working of “ his Spirit in us; and so to sanctify these elements both of bread and wine, " and to bless 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 one with him;
that he may live in ús, and we in him, and to him who hath loved us, and given himself for us.
All which he is to endeavour to perform with suitable affections, answerable to such an holy action, and to stir up the like in the people.
The elements being now sanctified by 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, break it, and give it unto you; (there the minister, who is also himself to communicate, is to break the bread, and give it to the communicants ;) Take
ye, eat ye; this is the body of Christ which is broken for you: do this in remem“ brance 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; (here he giveth it to the com
municants;) 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 goodness, 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 Spirib, 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 poor is so to be ordered, that do part of the publick worship be thereby hindered.
Of the Sanctification of the Lord's Day. HE Lord's day ought to be so remembered before-hand, as that all worldly seasonably laid aside, as they may not be impediments to the due sanctifying of the day when it comes.
The wliole day is to be celebrated as holy to the Lord, both in publick and private, as being the Christian sabbath. To which end, it is requisite, that there be a holy cessation or resting all that day from all unnecessary labours; and an abstaining, not only from all sports and pastimes, but also from ali worldly words and thoughts.
That the diet on that day be so ordered, as that neither servants be unnecessarily detained from the publick worship of God, nor any other person hindered from the sanctifying that day.
That there be private preparations of every person and family, by prayer for themselves, and for God's 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 public ordinances.
That all the people meet so timely for publick worship, that the whole congregation may be present at the beginning, and with one heart solemnly join together in all parts of the publick worship, and not depart till after the blessing.
That what time is vacant, between or after the solemn meetings of the congregation in publick, be spent in reading, meditation, repetition of sermons; especially by calling their families to an account of what they have heard, and catechising of them, boly conferences, prayer for a blessing upon the publick ordinances, singing of psalms, visiting the sick, relieving the poor, and such like duties of piety, charity, and mercy, accounting the sabbath a delight.