the performance of them. In dehortation, reprehension, and admonition, which requireth special wisdom, he is, as need requires, not only to discover the nature and greatness of the sin, with the misery attending it, but also to shew the danger the 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 and 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 judgment threatened, or are such to whom the consolations propounded do belong.

12. This method is not prescribed in the Directory as necessary for every man, or upon every text: nor is it necessary to prosecute every doctrine which lies in the text, and such uses as are wisely to be made choice of, as by the minister's residence and conversing with his flock he findeth most needful and seasonable for them: but only it is recommended as a method which hath in experience been found much blessed of God, and very helpful for the people's understandings and memories.

13. Ministers are to preach catechetical doctrine, besides their ordinary work of catechising, in such manner as they find most conducive to the edification of their flocks, by act of Assembly 1695, sess. 17. This work of catechising, is a familiar way of instruction or teaching, when the scholar answers the question asked. It is in a plain way to instruct those of their charge in the first principles of the Christian religion. This was the apostolical way of teaching the churches at their first plantation, Heb. v. 12, and vi. 1, 2, 1 Cor. iii. 1, 2. This is the periphrasis of pastor and people, which the Holy

Ghost useth, setting forth the reciprocal relation and office betwixt them, Gal. vi. 6. "Let him that is taught," or catechised," in the word, communicate unto him that teacheth," or catechiseth, " in all good things." Catechu meni, was a word used by the primitive church, to signify such as learned the principles of religion, and were not yet baptised; and since, such as are catechised, but who have not received the Lord's supper. These Cate chumeni, were of two sorts: one sort was, of those who had not access to baptism till they made public profession of their faith in Jesus Christ, because their parents were Heathens, and themselves strangers to the Christian doctrine; such were catechised before baptism. The other sort of Catechumeni was, the children of professed belie vers, who were baptised when infants, having a right to that seal by virtue of that promise made to believers and to their children: these, after their infancy was over, and they had been privately instructed in the principles of the Christian religion, offered themselves to public catechising. Both these sorts, after they had made such proficiency in the knowledge of religion, as thereupon they were admitted to the Lord's table, they got the name of Per fecti.

14. By the 25th article, cap. 1. French Church Discipline, the minister of one parish cannot preach in another, without first obtaining leave of the minister of that, unless in case of his absence. In which case it must be the consistory that invites him: and if the flock be dispersed by reason of persecution or other trouble, the stranger shall endeavour to assemble the deacons and elders, which if he cannot do, he shall nevertheless be permitted to preach to re-unite the flock. And by the 20th canon Concilii sexti in Trullo: "Ne liceat episcopo in alia, quæ ad se non pertinet, civitate publice docere: si quis autem hoc facere deprehensus fuerit, ab episcopatu desistat, presbyteri autem munere fungatur."

15. Every minister is ordained to have weekly catechising of some part of the parish, and masters of families are to catechise their children and servants at home, whereof account shall be taken by the minister and elders assist

ing him in the visitation of every family; see act of Assembly, August 30. 1639. And by the act of Assembly, July 30. 1649, the foresaid act is renewed. I know no act for weekly sermons, yet weekly preaching there is; ministers it is true are appointed to preach every Lord's day, both before and after noon, Assem. 1648, sess. 38. But there is none for week-days sermons, yet the one is observed, and the other too much in desuetude. By that act 1649, ministers are so to order their catechetic questions, as thereby, the people present may at every diet have the chief heads of saving knowledge presented unto them. And by the same act, every presbytery is ordained to take trial twice in the year, whether all the ministers be careful to keep weekly diets for catechizing: and if any be found negligent therein, they shall be admonished for the first fault; and if after such admonition, they shall not amend, the presbytery then shall rebuke them sharply: And if after such rebuke, they shall not yet amend, they shall be suspended. Ministers

of land-ward congregations are certainly to be exempted from this in seed-time and harvest, and the act is to be so understood.

16. All of every quality are to be examined of whose knowledge ministers are not certain, (which clearly supposeth that a minister being once satisfied with a person's knowledge is not obliged again to examine him,) and young persons from the time they are capable of instruction, which it seems hath been thought to be about nine' years of age, by the MS. acts of Assembly at Edin burgh 1570. But see Assem. 1648, sess. 38, among remedies ecclesiastical, in particular against ignorance. And Assem. 1646, sess. 10, remed. 9. ministers are to have rolls of their parish, not only for examination, but for considering the several dispositions of the people, that accordingly they may be admonished and prayed for by them in secret.

17. The larger and shorter Catechisms agreed upon by the Assembly of Divines at Westminster, with assistance of commissioners from this church, are by the Assembly 1648, July 28, and August 20, approved and

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appointed directories, the larger for catechising proficients in religion, and the shorter for catechising such as are of weaker capacity. By the act of Assembly 1649, sess. 30, sessions are to take care that in every family, there be at least one copy of these Catechisms, Confession of Faith, and Directory for Worship.

18. By the act of Assembly July 28. 1648, they ha ving found in a little Catechism printed at Edinburgh 1647, entitled, "The A, B, C, with the Catechism," that is to say," An instruction to be taught and learned of young children," very gross errors in the point of universal redemption, and in the number of the sacraments, they do discharge the selling, using, and reprinting

thereof.

19. Some persons may be rebuked at the time of catechising, who deserve more than a private rebuke, and yet need not be brought to public repentance, Assem. 1648, sess. 38.

20. The intention of the composers of our Directory for public prayer is expressed towards the end of their preface. Their own words are, "our meaning therein being only that the general heads, the sense and scope of the prayers and other parts of public worship being known to all, there may be a consent of all the churches in these things that contain the substance of the service and worship of God, and the ministers may be hereby directed in their administrations, to keep like soundness of doctrine and prayer, and may, if need be, have some help and furniture: yet so as they become not hereby slothful and negligent in stirring up the gifts of Christ in them; but that each one by meditation, by taking heed to himself, and the flock of God committed to him, and by wise observing the ways of divine Providence, may be careful to furnish his heart and tongue, with further or other materials for prayer, as shall be needful on

all occasions."

21. The Directory for public prayer doth recommend that prayer which Christ taught his disciples, to be also used in the prayers of the church; because it is not only a pattern of prayer, but is itself a most comprehensive

prayer. I do think there are no public prayers used in our church, wherein the petitions in the Lord's prayer, are not expressed throughout their prayers; though perhaps neither at the beginning or conclusion, or all at once, by way of form. But if any, notwithstanding, think fit to say it likewise all at once, the most proper time for that, some think, would be immediately before the other form used for the ministerial benediction. See § 29. of this Title.

22. After reading of the word, and singing of the Psalm, the Lord is to be called upon to this effect, viz. To acknowledge our great sinfulness, first, by reason of original sin, which, besides the guilt that makes us liable to everlasting damnation, is the seed of all others sins that hath depraved and poisoned all the faculties and powers of soul and body, doth defile our best actions, and were it not restrained, or our hearts renewed by grace, would break 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 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 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 that which 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 sin, 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. To bewail our blindness of mind, hardness of heart, unbelief, impenitency, security, backwardness, 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 walked so stedfastly with God, kept our garments so unspotted, nor been so zealous of his glory, and the good of others