SAINT PAVLS RVLE FOR religious PERFORMANCES.  
A Sermon preached May 15. Anno Domini 1631.  
By Henry painter B. D. Preacher of Gods Word in the City of EXETER.  Rom. 14.16. Let not then your good be evil spoken of. Eph. 6.1. Children obey your parents in the Lord, for this is right. Tit. 2.8.9, 10. That he that is of the contrary part, may be ashamed, having no evil thing to say of you: Exhort servants to be obedient to their own masters, and to please them well in all things, not answering again, not purloining, but showing all fidelity, that they may adorn the doctrine of God our Saviour in all things. Basil. Epist. 76. Absurditas rei de qua scribo, animum quidem meum moestitia replevit, propterea quod omnino in suspitionem abiit,& rumore percrebuit, hactenus tamen mihi incerta visa. Quod igitur de illa scribo, medicinae loco sit, si quisquam sibi male conscius est. Quisibi vero nihil huius est conscius, ei sit( {αβγδ}) 'vice praemunitionis ut id mali praecaveat. Si quis autem hanc rem susque deque fert( id quod in vobis dephendi nolim) illi sit( {αβγδ}) pro contestatione. 
LONDON, Printed by I. B. for Nathaniel Butter. 1632.   

To my very worshipful and Christian Auditors.  
do I appeal, for the evidences of my sincerest instructions and unpartial endeavours in this Sermon to prevent such inconveniences as were justly feared, but by vigilaney of authority and efficacy of Gods truth and ordinance apparently prevented. Who so fit as those who yielded me their presence and patiences to assist me in giving up this account, being required, and now out of my power to be healed( having past as I understand) the hands and allowance of the examiner. Far was it from my purpose when I preached it, to do what now is thought fit to be done without me: Onely we may add our testimony that this is the same, and all that was delivered upon that necessary occasion, whereby it may appear how small their understanding and charity is, that so rashly censured it, or those whom it concerned. Gving of preservatives may import danger of infection, but not that all that take them are infected, or that prescribe them injurious. Yet a foolish calumniation fall back upon its headlong avoucher by discovery of truth, and he had his punishment in his bosom before his mouth was open. They are happy that need so little fear traducers, whiles their consciences plead for them before God, their actions before men; the worst people will cry, Ad leones with others; and fools will at least be meddling, and judge cause and person before they understand. Were authority so jealous, as ignorance is censorious, some would be more silent for their own case: others against their wills, whom we would be glad to hear speak. Best is; none but a sycophant or manpleaser, could censure the delivering of these few rules and cautions so needful here, as since they have appeared to be. At least we know what can comfort us with Paul, 2. Cor. 1.12. and shall, I trust, wait the better on all Gods ordinances, with more wisdom, and never the less zeal, for that it is more according to knowledge. In Eccl. 5. and the first seven verses the Preacher sheweth what abundance of folly, vanity, rashness, error, sin, danger, and repentance often accompanieth divine services in public and private, for the prevention whereof I wish we could better distinguish between holy zeal and headlong performance. There is greatods between knowledge of the necessity of a duty, and ability to perform it in a due way and manner. I know not what hath lately more gravelled and amazed me, then some Novices new boasts of such sudden sprouting of grace in these latter and colder times, unto that height of abilities, which hath not been known in purest times under powerfullest means, amongst eminent and famous Christians, but with long time and much experience. We are bound ever to aclowledge and bless God for the glorious success of the Gospel even now in this Kingdom, yet expect we no miraculous effects of it, as in the Primitive Churches, which, enjoying them, yet needed to be regulated in the use of them, because sometimes it was not decent and orderly: and if in the public, how much more in the private, where there is none to order the rest, or that can well judge wherein the decency of such performances consists; but ignorance and affection must sway and censure al. And it is no small comfort to us in this place, nor slender gag to licentious tongues abroad, that the several lights( among which this is one of the least and obscurest) held forth in one day by so many able and well agreeing guides, was not without that success, which hath since caused much thanksgiving to God by many of those that they were reached unto, among the rest, who being more wise and humble,& having more godly knowledge and experience then some other, perceived some failings& inconveniences which they were not ware of, nor could so well be discovered without some help. If others see not the general use of these ensuing directions, it will be their advantage not much to trouble their thoughts about it; leaving those, whom it concerns, to enjoy their benefit, and to give testimony to what they heard, who can and will rightly interpret it, and these few lines by sudden accident( to supply a defect, and prevent an inconvenience) hastily written to be prefixed, Dec. 17. Anno Domini 1631.   

Errata.  
In Epist. lin. 4. red intention in Epist. l. 13. r. patience, in Epist. l. 14. for healed r. recalled. in Epist. l. 22. r. Giving.  
page. 7 line 13. read done in, page. 9. l. 2. red {αβγδ}, p. 11. l. 24. r. see, look, p. 19. l. 8. r. my thought, p. 20. l. 20. r. Better preparation by examination, p. 21. l. 30. r. do in; p. 14. l 21. r. your acceptance, p. 28. marg. r. {αβγδ}, p. 29, marg, Suid, p. 38. l. 9. r. judge of. Ibid. l. 24. r. or upon, p. 40. l. 17. r. decried.   

SAINT PAVLS RVLE FOR religious PERFORMANCES.  1. Corinth. 14.40. Let all things be done decently and in order. 
THe Church of Corinth first gathered and established by Saint Pauls ministry, was in a short time a very famous and flourishing Church in respect of all gifts necessary for constitution, edification or beauty of a Church. It was in its infancy perfect in all its parts, belonging to doctrine, discipline, ornament: But in the Apostles absence degenerated and grew crooked through ill handling by unnatural jades, that sought onely themselves: using their gifts and employing themselves, in the Churches business, partially, ambitiously, covetously. {αβγδ} and {αβγδ} were two great diseases, their teachers were very dangerously sick of: which could not possibly stand with the good constitution and health of the Church that was yet but tender, and wanted strength to expel the malignity of these distempers which they had suck't in with their milk. vain affectation of popular applause carrying such self-conceited orators not onely to that selfe-disturbing passion of envious emulation, to have their gifts as much extolled and preferred above other sincerer preachers by the people, as boasted of by themselves, for their strange curiosities quaint elegancies and philosophical conceits without the solidity of wholesome doctrine: but also to that base practise of detraction, and uncharitable calumniation, casting out unworthy aspersions against the Apostle, who desired to know( that is to crack and make show of knowing) nothing but Christ Iesus and him crucified: disgracing his gifts and vilifying his ministry and preaching, as weak and contemptible; having nothing in it worth the Churches notice or acceptance.  
This they did only to advance themselves: 
●re●iu● in 〈…〉  they alone must carry the bell; as we see in Diotrephes one of these their swelling teachers, whose aspiring after a first-hood, and chiefly in the affections of the people, was not without sundry indignities, offered to others better deserving; setting up his own reputation by the preuidice of the faithful servants of Iesus Christ, against whom he was full of prating and malicious words, yea diabolical imputations tending to deepest mischief, 
{αβγδ} Mercuries disciples, who was therefore called {αβγδ}, because he made his office and eloquence serve his covetousness: and therefore( as Suidas saith) Ill marsupium tribuunt& praesidem statuunt sermonum& mercimo●icrum.  This was one of their diseases which they were voluntarily sick of and nourished( as countetfeit rogues some artificially made or continued malady) for their covetous ends, knowing the more they could get to be esteemed of the people, the more they should draw from them: and therefore laboured with a perpetual iealousy of their own credit, and despiteful behaviour against others, whose faithful endeavours they thought might becloude it, and so hinder their profit. Therefore they strived to blindfold, yea to stupefy the people while they took their peny-worthes out of them, bringing them into bondage, devouring, taking, exalting themselves, as the Apostle in a sacred and most savoury sarcasm detecteth, and unmasketh them. 2 Cor. 11.20.  
Hence grew the distemper of that whole Church, not onely causing deformity but danger, in two epidemical evils, 
1 Cor. 1.  faction and profaneness among the people. On the one hand divisions and sides, as if Christ himself were divided: On the other profaneness and licentiousness of life, 
2 Cor. 12.20, 21.  as if they would crucify him again. And so that Church( though fundamentally sound and orthodox) wanted 2. things which were needful her {αβγδ}& her {αβγδ}, both decorum and order. Insomuch that even in the public ministration there was a scandalous unseemelinesse, and Church-ruining disorder, as appears in this and some of the precedent chapters. Against these two intolerable evils, he constitutes this law, rule or canon, as an Idea or platform according to which all their performances must be fashioned. It is the mould in which all they teach and do must be cast, that it may bear this double stamp or impress of decency and Order, which must give a commendable and graceful lustre to every ordinance, every action, all their behaviour, even unto gestures and ritual observations, especially in public, 
1 Cor. 11.4, &c.& ver. 3, 4. ( as he had shewed before) and if there be any other particular not expressly mentioned, about the administration of holy things,( as indeed there were some) in the congregation, and Christian meetings, and duty of Gods worship and service tending to the profession and practise of religion, that God may be glorified, the Church edified, aliens alured or convinced, the mouth of iniquity stopped, the face of Christianity become amiable; and the power of the Gospel the better evidenced, he windeth it all into this Coronis, or gnomicall injunction: Let all things be done decently and in order. For this is the external beauty of the Spouse of Christ on earth, not onely that she is complete and not defective in essentialls, but comely and amiable in all particulars for form and order.  
Occasion might be here taken for more variety of observation and doctrine, then a sermon or two can bear the prosequution and application of. I desire onely by your patience, which I must entreat, some time more then ordinary, for the dispatch of this one conclusion which I lay down plainly thus.  
In the business of Religion and all holy and gracious performances about the same, not onely the goodness of the matter and substance of the act or duty, but duenesse of the form and manner is necessary required: This point I think fit to explain, and therein the three terms of the matter, form, and necessity: and then apply it.  
1. First the matter, the duty itself and substance of the action must be good and warranted by the word. He hath shewed thee oh man what is good, 
Mich. 6. ●.  and( that is) what the Lord doth require of thee: and therefore the Apostle saith, The Law is holy, 
Rom, 7, 12.  and the Commandement holy just and good: not onely in itself, but to the observers to whom it is revealed and given to be done: such are all duties of piety and religion: Gods ordinances, and duties of his holy worship enjoined, with love, iustice, mercy, truth, peace, &c. that which is prescribed of God, not human inventions, will worship, or things forbidden by the word, needless and superfluous traditions of which the Church was in a few ages too full: these are not intended to be done at all, but all the duties of holinesse( which we are especially by the holy Ghost in this place directed to consider of and set right in performance) all such things are simply to be allowed and done, being warranted and commanded in the Scriptures.  
2. For the second: by form, I do not intend the internal and essential form, sincerity, faith, affection to the will of God, when a duty is performed out of true conscionable desire to obey& please God, without which a work is a dead work, destitute of spirit and life.  
But I mean the external form, the manner and due carriage of every action in wisdom according to circumstance, and this outward form or manner of performance in all good duties hath two principal affections or properties, that may no more bee slighted or neglected, then the good work ought to be marred and defaced, Scilicet, Decency and Order.  
Sect. 
De honesto interrogetur exterior conversatio: non quod ex ea honestum prodeat, said per eam. ●ern. in Cant. Ser. 86. ●●●finiatur( Decorum) me ●is ●●genuitas sollicita, ser●●re, cum cons●●tentia bona, ●●●●ae integr●●atem, vel ●●xta Aposto●um providere ●on●, non ta●●●m coram Deo said etiam coram hēm nibus. Idem ibidem 1 Cor. 12.23.  1. {αβγδ} decently, honestly, and in a seemly manner, it must be performed. So much is required in all our conversation, Rom. 13.13. that it blushy not to be seen abroad in the day for want of seemly attire and ornaments requisite according to the stte and quality of every business and godly action, least being not invested with comely habit, and graced by due comportment, it seem ridiculous, offensive, or loathsome to any.  
Therefore {αβγδ} is comeliness which adorns an uncomely thing, as the Apostle, speaking of uncomely parts, saith they are beautified by comely garments and ornaments upon them to set them forth. And his using a word of that nature in this place, is to imply, that our best and most necessary actions, even in and about the worship of God( which proceeding from us, have too much crookedness, too many defects, when they are performed at the best) ought to be invested with the most seemly ornaments of circumstance in the manner, that may gracefully adorn them, as when there is due observation, of time, place, person, sex, condition, gifts, abilities, and the like. This is decently.  
Sect. 
Praeter ordinem& seriem rerum agitur, quando quae prima sunt secundo quis aut tertio loco codo care satagit:& quae in tertium locum subordinata sunt, principium putat. Bas. ser. ●. de Bapt. ●iscretio quip omni virtuti ordinem ponit, ordo modum tribuit& decorum, etiam& perp●tu tatem— tolle hanc,& virtus erit vitium, &c. Ber. in Cant, ser. 50,  2. {αβγδ} According to due order: that nothing be done confusedly, according to every rashbraine, tumultuarily, hudlingly; which who ever doth, breaks the ranks of persons, ordinances, and things in the Church( which is and ought to be, as a well set army with banners) and brings into it( what in him lieth) such an {αβγδ}, and hurly burly, as would mingle all things confusedly, and give great advantage to the enemy. And this hath ever been Satans aim, and one of his greatest stragems, to subvert order which God hath established, and by confusion to break in with his forces, and play the {αβγδ}, by dissolving order to work destruction. Therefore there must be wisdom to set good duties in their places, and make them come to be due in their courses and turns, like the standing and service of the priests and Levites in their several orders and courses; some in the highest, some in the next, some in inferior place.  
By the word Order, therefore, he points back to his former doctrines and reprehensions: for that Church was almost quiter unjoynted through preposterous zeal, and Church-destroying confusion growing apace upon them, so that he was fain to cry for order again almost in every thing. 1. Touching the state of sexes, in a sort more then disturbed, if not turned upside-downe: 
1 Cor. c. 11.& 14. He doth not here mean the husband and the wife in special, but the sexes, man and woman, generally.  women not keeping their station in a decorum becoming their sex, to give the prerogative to the man who was first created, of whom and for whom the woman was, and who is her head: That the woman should not usurp above that the sex was created for; not arrogating, but yielding the headship and prerogative to the man, especially in divine services and holy duties. Authority, eminency, superiority, in all actions, especially of sacred joint devotions, being challenged to the man. There was a certain petulancy of forward behaviour appearing in the weaker vessel( which that sex is by a peculiar corruption apt to discover) crossing and inclining to break the pale of restraining, 
●itimur in vetitum semper cupimusque negata.  and enclosing subiection, especially in things of most devotion, wherein I verily think that sex doth generally excel the other, about pious actions, and duties of Gods worship; perhaps, being more sensible of their own imbecility and weakness, therefore more zealously and hearty desirous to shrowd themselves under the shadow of the Almighty, and to be much and often under his wing. But I say they favoured themselves in too much boldness, passing bounds, affecting, glorying in their knowledge, devotion, 
Cap. 11.17, 18, 19, 20.  forwardness, to the prejudice of the sovereignty and royalty of the man. This disorder he much calls vpon them to reform.  
2. About the Supper, it was taken and used very disorderly, 
1 Cor 1.10.11, 12.  so that they came together not for the better, but for the worse. Religion and devotion was prejudiced by it: and schisms, and sects, and divisions increased generally: and in this particular, the disorder was so great, that they divided themselves one from another in the very {αβγδ}, 
ver. 34.  joint meeting, and most united action of the Church. Other things were out of frame, and needed settlement( we know not how many) but this was the greatest and most intolerable, as that which after a sort overthrew and made a nullity of the Sacrament. 
Ver. 20.  This was not to eat the Lords Supper. 3. In the use of those {αβγδ} excellent( though common) gifts of the holy Ghost, then abundantly powred upon the Church, as was foreshowed. In the exercise of these he requireth Order in the Church as in a natural body: every member in it's place. 
1 Cor. 12.1, &c. 21, 25.  Not the ear where the eye should be, nor the foot take the function of the hand: but every one to it's proper use, office, operation, faculty. Neither should they be set one against another. There should be no schism in the body. 4. That best gifts be zealously affencted, not onely among those that we now speak of, but chiefly among those gifts that accompany salvation, 
{αβγδ}. Cap. 12. ult.  by which the other are sanctified: and having promised to show them a more excellent way, and that ex abundanti( over and above what he had before done) by plainer instance and illustration, how their gifts may be guided in a most orderly manner for the best good and with most peace, he proceedeth unto it in the following chapter throughout, where he teacheth them that charity is most earnestly to be coveted, 
Sponsa sine dubio intellexerat in omnibus quae viderat, eminere& praecellerecharitatis gratiam, &c. Ideo deposcit ut ordinem eius discat, ne fort aliquid inordinatum faciens vulnus abea aliquod accipiat. Hier. in Cant.  as inclining men to the due and diligent use of all their abilities without envy and self-love,( the great disturbers of Order) to the best advantage of the Church. Knowledge and faith, and hope are excellent: but in seeking these, one may seek himself, But charity is not all for her own profit, but seeks the profit of many that they may be saved, and goes abroad, and putteth forth all the gifts and graces of Gods Spirit to work, for the common benefit: And doth not say, shall I not take utmost liberty to increase mine own knowledge and faith, and comfort, and felicity? for such a speech without limitation, 
1 Cor. 13.4. {αβγδ}.  though full of zeal, may be as full( and indeed it savours strongly) of self-love, 
{αβγδ}. ver 5.  that knows, endures no order; charity is not in that manner emulous, no not of grace. The Apostle tells them charity is not so disorderly to seek her own so, to know alone, to believe alone, to rejoice in the truth alone, but with others, as the Church and people of God may enjoy the same comforts and benefits together, 
ver. 6. {αβγδ}.  with ones self: takes along the edification, comfort, peace, liberty, and good of the general, with ones own: yea prefers it. Therefore that is first in order, and greatest. Where it so rules not, there is no keeping rank, the army is disordered, and confusion found in the chief parts; self-love turns captain( an usurping treacherous one) and lets in the enemy upon the main, and body of the Church, 
●●p. 14.  for personal respects. Therfore having set charity on work, and given her the command as general, he goeth on still prescribing order, and laying the rules to preserve it: first charity, then the best other spiritual gifts, chiefly prophesy: for greater is he that doth prophesy: then he marshals other {αβγδ} in their places, and maketh canons for the use and orderly performance of all things of this kind, as appears in this last, which includes all, with a binding imperative, which hath relation to the manner, let all things be so done: that decorum and order be duly observed. Therefore I would not touch this second point briefly, being the principal thing intended, that all might see( that would) it is not enough to say, should not Christians exercise their gifts? ought not all Gods ordinances to be used? Is not such a duty lawful, yea necessary and commanded, and therefore to be done? yes, but with a proviso, if decently and in order. I have also produced the Apostles own series, a large {αβγδ} of 4. chapters, lest ignorance should think headlong performances grounded on better authority, then order can show for itself( for ignorance and myself are well enough agreed to account mine own iudgement nothing) though order itself, 
1 Kin. 10.5. Salomons greatest majesty seemed to consist in order of his actions, attendances, government, &c. which the Queen of the South beholding had no spirit left in her. Eph. 5.15. Haec tria perpetuo meditare adv●rbia Pauli● Haec tria sunt vitae regula certa tuae.  if it could but once get a good opinion in the mind, and an unpartial aspect or observation, would make majesty itself amazed, and ravish the heart of him that had seen heaven, the greatest Apostle that ever was; the Order of Christians in the profession and practise of religion made the very heart of such a beholder, even to leap within him for ioy. Col. 2.5. this was the second thing, the right manner.  
Sect. 3. I shall need to stand the less upon the third particular, The necessity thereof. The Scripture sufficiently shows this, in laying down a Christian mans duty every where, and in all the parts, in adverbs, importing the manner of doing, not onely in general; so look to it, take heed that ye walk accurately, exactly for the manner; but in special, not onely that which is pious, just, and( for the matter) necessary, is to be embraced: 
Tit. 1 1●.  but all must be done piously, righteously, soberly: that is, in such a manner as duties of sobriety, iustice and piety, ought to be done in respect of the property and nature of the work, and needful circumstances thereunto belonging. We may instance in one or two duties, and these of piety.  
1. The handling of the word it must be in a lawful calling thereunto, reverently, soundly, constionably, 
1 Pet. 4.12.  to Gods honour and our brethrens edification, so as men may perceive they have Gods Oracles in handling.  
2. Prayer, how strictly are we to look to the whole man, even outward carriage as well as the state of the heart, and matter of the petitions we ask of God; 
Eccl. 5.1, &c.  lest wee offer the sacrifice of fools, make God angry through our rashness, power out prayers to be repented of, 
Mat. 6.5. &c.  and dishonour God by taking his name in vain, pharisaical ostentation, uncharitableness, hypocrisy, &c. and who knoweth not that this is the chiefest part of a Christians cunning, and his best skill in the performance of what God hath commanded, 
Hebr. 12.28. 1 Thes. 4.3.  and his own heart intendeth to serve him in, that it be so done as he may serve him acceptably, learning and receiving of Gods ministers( not onely in what particular ways, but) how he ought to walk with God in all pleasing. And had I not been too large already in the confirmation and explanation of the conclusion, I would show you further grounds, of no little consequence, nay of so much weight at least, as all our religion is worth for the due manner of permance. For it is so necessary, that many Christian virtues should want their exercise, and so God( that gives them) his honour without it; the prevention of many evils depends upon it; By it the glory of God is more advanced then by the duty itself, which it were not hard for an hypocrite to do, without the due manner, and so by consequence can have no such comfort by doing, as by doing well. For this leaveth not place for such apparent signs of pride and hypocrisy( the occasion whereof, worldlings take to traduce religion) and the jealous thoughts thence arising work much wo and perplexity to many a sincere( though too ignorant and rash) soul; It maketh good provision for the peace of the Church, the manifesting of love, and inkindling of it towards us, and religion too in others, when it presents itself like Hester in it's ornaments; takes away the apparance and foment of arrogancy, emulation, envy: evidencing mortification, meekness, modesty, humility, obedience to lawful authority: and prevents coofusion, distraction, inordinateness and insolency, contention, discouragement of others, jealousies, evil surmises, contempt, and slighting of religion, by such as are not yet enamoured with the comeliness and order of spiritual conversation: I say all these things show that there are many things considerable, observable, in these holy performances; touching the right form and graceful manner of proceeding in them: And that it is not enough, the duties be good and holy, and necessary, tending to our own edification and comfort; but that we go duly about them with much care and wisdom, and circumspection according to decorum and order.  
Before we apply this to ourselves, the scope of the words and intention of the holy Ghost in them calleth us( at least in a word) to show the false use that the Church of Rome maketh of this most wholesome and apostolical Canon, wanting not an Eckius, 
〈◇〉, de Sae●rant lib. 2 cap 3. Hoc modo ●mnes nostra ceremoniae ●ua● bonae& divinae, &c.  a pharisaical ceremony-monger, or redcap't Romanist, to wrest the meaning of this Scripture to their own sense: as if he meant here to lay a foundation for Antichrist, to build all the stubble of unprofitable and superstitious ceremonies upon, that should afterward be invented, and foisted into the Church, and forced upon the consciences of Gods people as divine, under the pretence of decency, and order. The Apostle speaks chiefly of necessary and profitable ordinances, with that decency and order in setting them forth, which tendeth to edification, and must not be corrupted, perverted, adulterated, abused and multiplied in infinitum, according to mens fantasies and humours, to the dishonour of God, and trouble of the Church, whereof these masters of mischievous ceremonies( such as Durandus) are damnably guilty, 
Ration. Divin. office.  obscuring the splendour and beauteous lustre of Gods ordinances, and thrusting many of them out of their order and rank, making the commandements of God of none effect, 
Ordo est parium dispariumque sua cvique loca tribuens, dispositio. De Civitat Dei.  by their traditions. Augustine could tell them, had they ears to hear wholesome doctrine, that by order is meant a far other matter, and not luxury of inventions tending to confusion, which was never from God; and they might have taken notice how grievously he complained of the intolerablenesse of the litter of such burdensome observations, 
Adeo ut tolerabilior est judaeorum quam Christiauorum conditio. Aug. in Epist.  increased beyond all reason within 400. yeeres after Christ, so that the burden of the Iewes under Moses, was lighter then that was then laid on the Church, and yet these unsatiable tradition-merchants are still lading and taking in more, till she is ready to sink, and will be till Christ come in vengeance to surprise their ship, and compel their merchants to break bulk by force, sinking all as a millstone. Rev. 18. But we must leave them, and come unto ourselves.  
Let us, my brethren, be willing to have our judgments rectified, and every one of us be exhorted, yea closely held to the observation of this sacred and divine constitution. I must be enforced to an unusual course of application; setting my bounds, not where strictness and propriety of inference, so much as vicinity of dangerous inconvenience some where, and variety of necessary occasions other where will lead me to pitch them; not without some reluctation of mine own affections sometimes to some persons; though now a right judgement challengeth it's prerogative to reform and regulate what deaf( yet sincerely devout) affections,( notwithstanding sundry and( in some apprehensions) sharp intimations, and premonitory cautions) had brought out of square. We have much to look unto( beloved) in the practise of religion. There are about it three pernicious errors, which we have need to deal against. Two I will but mention, the third stay upon. Let perplexity be censured, so mistaking bee prevented; for this time especially.  
1. A Gallio-like neglect; Contemptuousnes of the whole business of Christianity; when men account it out of their element, out of their jurisdiction, beside the patent of their reasonable employments. This multitudes will neither directly profess, nor so much as by good consequence clear themselves of. This appears in that so many of them are so utterly impatient while we inveigh against Esau-like profaneness, as if, among all that are guilty, none could be found or ought to be suspected: though the evidence prove they bear no more love to the Gospel and zealous ministers and professors of it then to swine: unless such Gadarenites own speeches and behaviour toward them be much mistaken. This is profaneness.  
2. A renting asunder of the two tables of the covenant, the one from the other in their conversation and practise: and this is of two sorts. 1. Rejecting the first, and resting in shows of the second, as, carnal love, pretended truth, peace, iustice, toil in secular employments, excessive care, and eager incumbency upon their trades and callings, thinking this a sufficiency, if not the highest pitch of religious righteousness; This is the worlds mere civility, if so much. 2. Rejecting the second table, and resting in a professed zeal of the first, desirous not to bee accounted civil onely but religious; and many times are so reputed by others, yea, resolved( through delusion of conscience) in their own hearts. The Scripture in many places, points them out: especially Isa. 1.& 58. Zach. 7. Mat. 22, &c. this is next to desperate hypocrisy.  
3. In abuse of necessary duties of Religion, tending to the hindrance of it, through ignorance, misunderstanding, and want of experience and observation. And this may bee in many of Gods children. Yet hence ariseth, that {αβγδ} and {αβγδ} deformity, and confusion, which the necessity of the congregations, and people in this City, more( perhaps) then in some other places enforceth Authority and us to deal against at present.  
Therefore I desire you, brethren, suffer the words of a twofold exhortation. You know that. 1. All things that God chargeth us to serve him in, must be done. 2. Then must there be also a Decorum and method, or needful duties will degenerate into unlawful actions by circumstance. 1. Let all things enjoined by the Lord be done. Let all his ordinances be constionably frequented. In public, public ordinances: in private, private ordinances. With the congregation, with the family, in secret. All the holy exercises of the word, preaching, reading, catechizing, singing of psalms, repetition, meditation, conference, Sacraments, prayer, fasting, brotherly admonition, &c. It is not one or two of these that we exhort unto, but all. We have often shewed you the necessity of these, and persuaded to them: not without forewarning of the danger of contempt, yea of neglect of any one of them. I know religious duties begin to come into some account with many: are hearty embraced by some; professedly disliked of few. Yet surely there is a manifest omission and slighting, if not contempt, of some ordinances, whereunto we must impute the non proficiency and powerless profession of the Gospel in too many amongst us. God indeed hath promised to bless every one of his ordinances to his people: but will he not also be severe against the wilful neglect of any of them? All are appointed for our edification, God working by them all unto salvation. But the casting off the care and use of any one, breaks the chain of Gods ordination, and proceeding, who hath knit them together in a needful dependence each on other( where he affordeth them) one furthering the operation and efficacy of the other, so that where all are constionably frequented, they are very effectual to edification, where any are left out and some link of the chain broken, there is an interruption of the operation and blessing. As in the conveyance of your City water: where one pipe failes and the work broken off, so that there is not a continuation of all the leads fastened or reaching close each to other, that one may serve another, the water ceaseth it's course, passeth not forward, and so it is not found in the conduit for use. Surely, if we better learned this point( my brethren) and had well gotten the practise of it, Religion would flourish; the fruits, the power, the blessing would abound; and the complaint would not bee so rife or not so just, that people are one thing in the Church, 
〈◇〉. 33, 31.  another at home: pious in the congregation, profane in conversation: sitting before us hearing our words, but not doing them, as Ezechiels hearers: yea hearing many things but understanding them not, as the Lord complains by Esay, 
〈◇〉. 42.10.  ever learning, and never coming to the knowledge of the truth, 
● Tim. 37.  as some in the beginning of the Gospel.  
This then we exhort you for your own good, salvation, comfort: make conscience of all, or rest secure in none. Contempt of one will bring a curse upon all. When the law was not publicly red in and before Iosiahs time, religion was decayed, 
2 Cro. 3.4.  though they had Prophets sent unto them, and some doubtless plied their private devotion. And what was the reason why these Bereans made such a noble progress in the faith and religion, beyond them of Thessalonica, but because they joined the private duties with the public, which others did not. These must not therefore be sundered. 
Act. 17.11.2.  In the use of the public in this place we observe your diligence, how it is with you for the private we cannot so well know, but God observeth with what conscience and affection you embrace both these and them.  
For the preaching of the Word among you: As it was at first moved unto me without any thought for this congregation( by some of the most eminent in it, and in the City, in your senate) and by me readily entertained, and( according to my measure) constantly hitherto for this part of the day performed; so I must bear you witness, you have been with like readiness and constancy present at the same: attending this soule-saving Ordinance without any observable affencted withdrawings. The other sister-ordinance of catechizing, I confess you have as cheerfully, if not with more alacrity of affection embraced, and subjecteth your families unto it more reverently and orderly then many other congregations( though yet you see some failings which I hope you will redress) and presented yourselves also whether it were before or after the beginning of other duties, which gave example to them, encouragement to me, wherein as you have well begun, be not hereafter wanting, as you love your comfort, and desire that the knowledge of God should abound amongst us,  
The Sacraments, the one of baptism: the greatest part of you give good testimony how highly you esteem and reverence it, by your continuance always at the administration of it, assisting by your joint prayers, contrary to that profane practise of many turning their backs upon it. The other of the Lords Supper is as generally used( so far as I can observe) as the Law intendeth it for persons capable; if not by more then are well admittable, whereof, as well as of the too seldom celebration of it you must bee admonished, That there may bee better by preparation, examination and instruction of such as need it, and a more frequent participation for the greater comfort of your faith; 
Deut. 31.11, 12, 13. Neh. 8.3. Acts. 13.15. 8 King. 22.10, 11, 19.  you may doubtless enjoy it so often as you will desire with convenience.  
Of the public reading I need not speak: unless I shall exhort you to afford your most heedful attention to this plain and distinct recitation of Gods Law, of far greater benefit then is by the common vnder-valuers and negligent hearers of it, received. And for the public prayers of the Church: I cannot but take your seasonable coming together upon these dayes to join in the reverend and solemn celebration of them, a sufficient manifestation of all your judgements, touching the lawful, yea and necessary use of them. And me thinks it should be needless labour after so long and general a practise of this whole Church of England, and all our congregations consenting in the public leitourgy, to prove unto you that a set form of prayer, especially in the congregation, is warrantable by the Word of God, and necessary to hold and further the joint devotions of the people. Besides that doubting( upon some occasion not unknown unto you) the danger of the spreading of anabaptism in this City, which now through Gods mercy it is as free from as any place, and desiring to direct and encourage the weak and unexperienced Christian to the profitable use of such an helpful ordinance as God hath vouchsafed to lend them for a furtherance and supply in the duty of prayer, I largely in another Church handled the same point, and clearing it, answered objections, which I found made against it, applying it for confutation, and gave some plain and easy familiar rules( as I could think upon them) for the advantage and comfort of such as need the use of a set form in private. And lately performed another discourse in this congregation to like purpose, and enough, as I conceive to the meanest, upon the catechism in the end of it. More we shal in the next commandement which we are now almost come unto. It would also require a just exercise:& we cannot enter upon it. Onely rest I pray you in a right iudgement, and in a due and peaceable practise of the duty, even as you do: and breed not a iealousy of your slighting of it to the offence of the Church. 
1 Dor. 11.1.  Nor let it offend any( a stranger to the uprightness of our intentions herein) to hear your deserved praise in that you remember us in these things, and keep the ordinances, as they have been delivered unto you according to the word of God. This is spoken of the public.  
Now for the private I have also better warrant to exhort, then to reprove: because I have a clearer light to inform what you ought to do, then what you neglect. I will instance in the principal.  
1. 
Psal. 14. Pagans would not have the morning and evening sacrifice omitted i● the house. {αβγδ} Hesiod. {αβγδ}. l. 1. ●er. 10.5.  Prayer in every family. God forbid that should be verified amongst us in this kind, which David speaketh of the state of all by nature, lying under wrath: That the Lord should look down out of heaven into our families and among our people any day to see upon solemn inquisition, if they will seek'e after God, and find that they call not upon the Lord but are strangers to this ordinance, which is the manner of Atheists: and let it be, not of Christian families, which should be so many Churches, not mere civill societies. If the Prophet Ieremies divine imprecation be thought upon, how dares any put himself and his family forth into the manifold weighty, and dangerous employments of the day, before prayer have been the key to open, warrant and legitimate the way unto them? yea to open heaven for the getting down of a blessing upon them? Or withwhat fasety commit we our selves to rest, in the midst of all the dangers and terrors of any night, before prayer have been the look to shut us in( that we may be as Noah, shut in by God himself) with the more holy security? Let Prayer set the guard of God, his holy Angells and providence about you and yours, and all that you haue, as the hedge or mote, or fence about job. 
job 1.10.  Let not the neglect, and now, after warning, too wilful neglect of it lay you open to evil, and let in the devil and Gods wrath upon you sleeping. So it be not formal but fervent, and out of conscience to Gods ordinance and commandement; it needs not be tedious nor unseasonable. Prove it in earnest, and thou wilt bee so far from finding a burden or prejudice, as thou wilt be sure to aclowledge it unto thy house( with other religious exercises) as the ark was to Obed-Edoms. And if Davids noonday may conveniently be added, it will bring in blessings heap measure. Especially remember every day the closet, or some place equivalent, before thy father who seeth in secret, and will reward thee openly. And this is the first.  
2. Meditation. It hath a double object, the works of God and the word of God, both with personal application, every one to his own use. It is a most completing exercise sucking out the spirits and quintessence of all things. Meditatio totum, men were wont to ascribe all unto it, as the digestion of all the souls food for nourishment, strength and comfort of the inner man. Other exercises of religion are as necessary for the soul, as food for the body. But where there is eager ravenous feeding and no digestion, expect a consumption. Meditation therefore is specially for the Sabbath, it must challenge a part as well as hearing and prayer. It is no day out of season, if the due season be chosen and taken for retired soliloquies. Three necessary and fruitful exercises, are main ordinary ministers of wholesome and substantial nourishment to maintain the life and strength, and heat of meditation, and they are, repetition, conference, reading.  
3. Repetition of what is publicly taught, especially by your own pastors, the food provided of God for you. You think some of us teach too much and too long. If it be so, it is an inconvenience( not to be approved, much less continued) and yet an error on the right hand occasioned sometimes by more love then finds acceptance, though it mostly present itself in desired habit trying our acceptance, by pressing upon the courtesy of our entertainment but an ordinary time. Yet Saint Paul seems to insinuate himself into the affections of the people, by an argument taken from what is irkesomenesse and weariness to the flesh. 
Eccl. 12.12. Gal. 6.11.  You see how large a letter I have written to you with mine own hand. He would have them( I think) consider his great labour. And if any do manifest the like, sustaining much toil before in studying, much pains in delivering, and much weakness after a sermon, I know no way to ease him, and gratify yourselves like this: carrying away and calling to mind again in private what is publicly taught. less then( I confess) with a little of your pains in repetition, would make your burden lighter, and do more good. Forgive us that wrong, and do yourselves this right, and we shall be shorter, to encourage you to what ye are bound to do, yea though any of us should be so irreligious to preach against it. Set your memories on work, and let them undergo the best task that ever God made them for: and help yourselves by your notes, at least one in a family for the benefit of all the rest. A few short notes, to supply the defects of a short, or slippery memory, yea here and there a word would bring much to remembrance. We should be glad either to enlarge or lessen our pains to further our profit, which we are called to serve in Christ, who entred and enured his disciples to this exercise of repeating apart. It is so necessary that it is hard to reap any benefit oftentimes by the public without it, as we see by the forgetfulness of Christs own disciples, who could not be guilty of the fault of their forgetfulness in his teaching.  
do as the Bereans did, examine your proofs, compare the places( as their laudable and successful practise was) but press them not beyond our intentions: ministers may expound their own meaning in repetition, and dilate upon it, as Christ did to the disciples in his repetitions. 
Mar. 4.34  For private Christians to take so much upon them, is to make new work, not to repeat the old. It is to teach privately, and not to learn of the public teacher, for private gifts there is another private Ordinance.  
4. Conference. The two disciples give a good example, Luk. 24.14, 15. this drew Christ to join himself unto them, and kept him in their company with a great advantage in knowledge, faith, comfort, beyond their expectation, when they begun to confer between themselves about Christs death and sufferings. 
Mat. 28.21.  God doth use to bless holy conference in necessary, 
Mar. 18.20.  lawful and orderly meetings: and Christ promiseth to be at such meetings. Communication tending to the increase of wisdom, soundness of judgement, faith, repentance, mortification, reformation of life, obedience to parents, masters, magistrates, ministers doctrine, touching love, peace, sobriety, equity, mercy, humility, meekness, &c. is too little, too seldom on foot. 
Col 3.16.  do not think Authority( by forbidding conventicles, wherein men plot schism and faction, 
Heb 10.24, 25  and opposition to regularity, truth, lawful government, doctrine of the Church, authority, peace, &c.) ever once meant to countermand the charge of the Almighty to talk of his law, 
Deut. 6.7.  in the house or in the field, and no less in the house then upon the way. Therefore let not sinister apprehensions on your parts, blind you so much as to prejudice Authority, yourselves, or us in this particular. Know you are neither debarred nor so much as in the least intention discouraged from these good duties, and doing them well, 
Qui profanum vulgus& ereco, &c. Hema.  but exhorted and urged thereunto. Who can choose but abhor that too vulgar profaneness of mens wits and tongues, and wil●ss not so much bent to shut out all holy conference and spiritual discourse like heresy, as ours should be to shut these persons out of our most intimate familiarity. This is all I intended to speak here of meditation. Now this and the former duty of prayer are assisted and furthered by two other.  
5. Reading of the Scriptures, 
Acts. 8.  and singing of Psalms. By the one the Eunuch did most successfully spend his time and exercise his heart. He got an extraordinary blessing by a reverend reading of the Text, and referring the exposition thereof( as is meet) unto a guide. Private persons may not presume on the spirit of interpretation; as it came not from private motion at first. 
2 Pet. ●. 20, 21  From the overdaring boldness, and spirit of pride in such rackers of Scriptures given by inspiration of God, hath their private interpretation and strange conceited exposition sprung, no less then fanatical and heretical; that could at last be defended with no pretence but the motion of the holy Ghost. Hence spirits of error haue not a little troubled the Church,& words and terms unknown to the Church, have( through the love of their novelty) spread and fretted till eminent members of the Church have been gangrened and the faith of many been destroyed. Yet private persons may take occasion by the reading of the Scriptures profitably to admonish one another, and remembering may repeat how they have heard the same expounded by the public minister. With the other of these two duties our Saviour solaced his disciples hearts, and cheered their spirits, 
Mat. 26.30. Iam. 5.3.  and Paul and Silas their own, and the Apostle S. james directeth us to like use of it, 
Eph. 5.18, 19. 2 Kin. 3.15.  and Paul would have it performed in the fullness of the spirit, unto edification, &c. And the Prophet stirred up the spirit of prophesy in himself by a spiritual song with music as some understand. I have thus, my good brethren, exhorted you to the performance of all these holy duties in private, for weighty cause; I know what need I have so to do: and know you, that your forgetting and slighting this charge, will not be the least of your sins, if your sin, seeing ye know these duties, and the blood of contemners will be upon their own heads, when we shall be able with comfort to shake our garments from the guilt of it: especially of such as will pled exemption( in malcontented passion) upon wilful misinterpretation of sincerest intentions, in our next exhortation to the due and inoffensive manner of performance, 
Vpon the Epistle to the Church of Pergamus, Rev. 2,  which I have given some taste and intimations of heretofore, to the distaste, and not without the jealousies and censures of some, that should not now have needed a whole( and I must confess tedious) sermon, to ballast them upright if they would have steered by the compass of the word, or carried less sail, or not have coasted so near upon the commanding tide of authority, beside their course and without necessity.  
I cannot say with Paul, 
Acts ●7. 21.  ye might have harkened unto me, and not have put forth and gained this harm and loss; because authority is propitious; 
{αβγδ}  and there is no necessity of receiving any, by landing upon an Isthmus or any narrow point, or streight between the double dashing waves of severity and rigour; nor yet of casting out our necessary commodities tending to spiritual sustenance and strength, as the ordinances before mentioned. No Daniel is forbidden to pray unto his God: nor is any cast out for orderly professing and seeking the knowledge of God, but we are taught, and piously stirred up and called to them both.  
Now then to come from the duties themselves to the manner: 
Rules.  and leaving so much as concerneth the decency and order of the public duties in the congregation, to my forementioned ensuing opportunity; I proceed with the private which is now specially occasioned and intended. There are some rules to be observed in the performance, that God be not dishonoured, and his name taken in vain, in stead of being worshipped. It cannot be sin of lowest rank to turn his own ordinances to his dishonour: therefore take these few rule 8. 1. That holy duties in private be performed seasonably. 
{αβγδ}. 1 Thes. 5.5, 6, 7, 8. Rom. 13.13.  Pagans did even deify time; and I here mean by it, both a due time and a fit opportunity or occasion. The time must be fit and suitable to the opportunity, these are duties of the day and of the light, as the persons are, and profess to be that perform them. Let children of darkness and of the night, affect the night for their works of darkness, when their actions dare not see the light, as their disposition hath of old been observed: and the most ingenuous Pagans would avoid the occasion of censures and imputations, that might attend night employments. 
Surgunt de nocte Latrones   
Blackest aspersions have fallen upon purest innocency, from the mouths of children of darkness, with deepest stain, though time hath brought their integrity to light again. But this is a work of Gods merciful providence, which our improvidence and rashness is not excused by. It is true that when men of evil intentions, evil consciences, have measured the servants of God by themselves, as their manner is: or out of a hellish policy, like Athaliah, cry treason, faction, wickedness, to divert the taint of it from themselves, and fasten it on them that are furthest from it, they will be found( if they could beday& night observed with Lynceus eyes) to bend their utmost endeavours, 
Phil. 1.10,  that they may be in their affections and whole outward conversation( {αβγδ}) so uncorrupt and free from such mixture, stain and blemish of evil, as may not stand with their profession of holiness, that they need not be ashamed or afraid to be brought to trial by the clearest sun-shine light of truth, which the Gospel revealeth, according to which we ought to judge of mens estate and ways. Therefore they also desire to provide for things honest and seemly in the sight of all men, 
Rom. 12.17.  though want of understanding, and of experience in some young and weak Christians lead more by affections and example, then by soundness of judgement( which it is impossible they should in so short time attain unto a sufficiency of, to guid them exactly in their profession, especially such of them as are more stiffly opinionate, and conceited of their own abilities then they have cause to be, and most admire the shallowest judgements, and weakest patterns where they find earnestness of affection) do mostly look forth-right upon a good action, desiring to have no better buckler given them to beat back all good counsel, admonition or direction for the manner, then this, that it is necessary, good, or lawful, and will hardly be persuaded of any necessity to take notice of any circumstance, good or bad, on the right hand or on the left, whereby it comes to pass, that they ordinarily extol none so much as those that are most uncircumspect, and fail dangerously together in laying some seeming grounds of falsest aspersions: and this is one of the most usuallest failings: About the time, It may be much to our purpose to consider that though Christs going up to jerusalem was of great consequence, 
Ich. 7.6, 10.  The observation of the feast of Tabernacles was commanded, the action good, the opportunity of doing great good by his doctrine and miracles very pregnant; who so devoured with the zeal of his fathers house a he? his kinsmen importune, hasten him; he telleth them his hour was not yet come, though theirs was, he must take his fit opportunity: there was danger of the show of ostentation on the one side, of the malice of adversaries on the other. He would go up, and did: not at the beginning, not upon a rash motion, not to the prejudice of the Gospel; the business was commendable, profitable to the Church: now was the time, yet not the fittest time. His going up and the honour of God, and benefit of his Church furthered thereby, was of more weight then all the concourse and performances besides: yet to say all this, is to say too little, if this one circumstance of Time be yet against it. The zeal of the Lord of hosts is subjected to meetnes of time. His love to his fathers glory, his Churches salvation, gives wisdom the prerogative of choosing the opportunity, A wise mans heart discerneth the time and judgement for every purpose: 
Eccl 8.5, 6.  that is, if there be wisdom in the heart, it will guide him prudently to dispose of his ways, especially his most importunate actions, in their time. An action as well as a word loseth it's goodness if it be out of season, out of it's due time. But you demand( brethren) what is the due time of holy duties? There is a general time, and there is a special time: or thus, there is a common or usual time; there is also a proper and peculiar time. There is a time for the service of God in general, both in our callings, and in holy duties: and there is a time of rest and repose and intermission, as the Psalmist sheweth: and the Lord mentioneth the time of holy duties, 
Psal. 104.23. Deut. 6.7.  with the time of rising up and lying down, when he instanceth in that which he saith in another place should be our meditation day and night. Indeed the desire of our soul should be towards the Lord, 
Isay 26.8.  and toward the remembrance of his name, even in the night our reins should chasten us, in the night when we examine our hearts upon our beds: and we should with David praise him at midnight; if we awake, if sleep depart from our eyes, and God by denying us natural rest, call us to spiritual meditations: or by some extraordinary act of his providence, call us to some extraordinary duties. Otherwise for a family, or two or three in it, or sundry persons of several familyes, to neglect the day, or for every pretence of daylets, or want of opportunities, to put themselves, without necessity upon the sad and suspected night for such duties, how far it is from decency and order, let the course of nature which God hath established, the inconveniences that follow it and may follow, and the judgement of all the godly wise, and that are not lead by will and humour, and the experience of all that know what life and quickness and cheerfulness in holy duties, is: and what is to be surprised with the contrary in the night, and how unprofitable such drowsy dreaming performances are, yield us impartial information. The imputations also that were laid upon primitive Christians for their night meetings( not privaoe but for Church assemblies) such as they could have, 
There is through Gods mercy no just cause of laying any crime to the charge of any that delight in these good duties in this City: and what is more desired then that there may never be: to which end those things are spoken; as cautions onely.  being necessitated by most bloody persecutions of Roman tyrants, should make any Christians think what is like to be belched out against religion and professers of it, for needles night watchings and night walking to such purposes in these peaceable times, and for religions sake by such as hate both it and them that most zealously practise it. What excuse admits that sin of putting into the black mouths of here tickes, Atheists, Papists, bitter enemies so specious a pretence to blaspheme the good way, the more to harden their own hearts against it, when our principal care should be to stop their mouths by following these things that are amiable and of good report to win them. 2. And for more special opportunity in the day, and seasonablenes for such things, wisdom and experience will lead men to it. Opportunity is, when it may be performed( if by one) most secretly, silently, with best affections, most safety, comfort, fruit, with least hindrance to our calling, &c.( if by more) by all that should perform it together or the most( when all cannot join) without disturbance, distraction, annoyance, inconvenience, sleepines, hindrance of importnat affairs in our callings, prejudice to ourselves, masters, parents, governours, who have time given them of God to employ themselves and theirs in that which they have to do about the things of this life, for their and our maintenance and the public good. In which time it is not lawful for any to withdraw themselves and their service and attendance from them, without their leave, upon the six dayes wherein they have the dispensation of time committed unto them. 
come. 4.  They ought wisely and religiously to steward it for the meet seasons of serving God in the daily duties of his private worship that all may be sanctified unto them, as well as for their secular employments, wherein the Lord is also served for the common good, and their own livelihood, in their places and callings. If they allow not what they ought, it is their sin, inferiors may not therefore set apart what time they list, to their prejudice. God will not regard stolen service, no more then we should stolen bread, and stolen waters. It is not so savoury to him, as these too oft to us: he will never accept that time for his worship which he hath manifestly given your parents and masters, and they need, for their callings and due occasions. Though it be their sin to neglect holy duties in their own families; none may therfore shake off the yoke, and inordinately fly abroad without necessity, and so make themselves guilty of a sin as great. If they rob God, thou mayst not therefore rob them: and usurp liberty unlawfully against all good reason and their consent. The Lord hath no need of spoils. Beware of Adams rueful trick of eating forbidden fruit: take that which is allowed, till thou be better advised.  
A second rule is this, 
Rule 2.  that( as the public) so private holy duties be performed in meet places; otherwise they may receive three blemishes. The first, a show of superstition, if any place be chosen for them, as more holy in itself then any other.  
A show of ostentation and vainglory, and hypocrisy, if such places be affencted as may make the exercises and performers, and partakers of the same more noted and observed, then another place which might as well be chosen: 
Mat. 6.5.  as pharisees in the Synagogues, street-corners, and market-places, and that standing too, that they might be seen or heard the more. 3. A colour or apparance of consciousness of some work of darkness( though none be so much as thought on) if in a place too secret( when by more then one) as if they or their actions were subject to some just tax of exorbitancy. To secure against all these, I conceive that place most usually taken up( unless it be for one alone, or more of a sex in the same family, opportunely sequestering themselves for private devotion) for the morning and evening sacrifice and family duties, is most expedient. Especially that house or room that hath least show of projected retyrednes out of a just fear through consciousness of evil. 
joh. 3.19, 20.21. Eph 5.12.  Least that be misapplied and unjustly charged upon children of the light, which belongeth rather to children of this world, who are most apt to traduce and slanner their most holy and most harmless intentions.  
3. That holy duties be performed in lawful meetings, 
Rule 3.  by fit persons; and that both for number and quality. 1. For number, we must not take these for private exercises, performed by so many together. Act. 1.15. and cap. 20.7, &c. They were the Church assemblies in time of cruel persecutions: and therefore the time and place were also extraordinary, for it is not meet that Christians should now troope together for midnight duties, or in so great assemblies by day in a private place, for that makes it exceed the bounds, and looseth the nature of a private meeting, entrenching upon the borders of a public congregation, and the duties become public, though not of a whole congregation; and such a meeting, for such performances would carry the face of a separation, and of another Church, to the dangerous prejudice and conceived censure of that, out of which it issues.  
2. For quality in sundry respects, especially of gifts, age, place, and calling, and such like relations. The agents must be fit for such worthy performances in such presence: and their gifts must be answerable to these high undertakings before God, his son, his Angels, his Saints; and in these gifts, sufficiency, gravity, sobriety, reverence, &c. must be respected. Every babe is not fit to be the mouth of so many other. They must not intrude themselves, nor be set up( much less urged) to perform holy duties in the sight of the Lord& before his people that want competent abilities; To take Gods name in vain, and make dreadful ordinances ridiculous and contemptible; Nor is it enough to say, come abroad and perform; increase your gifts; as in an EXERCISE; where you may be tried, censured: because prayer, thanksgiving, confession, duties of humiliation are ordinances of God for devotion, not exercise, as in a school or university, this must be done first in secret; and then must follow hearing and joining with others, in silence. Besides, what great benefit of their mutual censure where the highest privilege is to be judged by their peers, and there is not any that ought to take upon him to be a judge of what is solid, orthodox, and according to the Word of God; but all may and do err together, often, and easily in such cases; and perhaps dislike that which is most sound and consonant to divine truth; and hence may and sometimes have heterodoxe, exoticall and strange uncouth opinions, absurdities, practices, sprung up: yea roots of bitterness in the Churches, long before public notice, and grown past all capability of control, laughing our pulpit doctrine to scorn before out faces, Neither doth this remedy and justify all, that some such jonathan or wandring Levite as hath crotchets and tenants tending to novelty, may be gotten in by stealth and made master of the assembly, but much the worse and leading to further refractarines, and corruption: so far is it from being a supersedeas against innovation and corruption, and lawful exception against the inconveniences of such a course. schism and faction hath most often been warmed in and sprung out of the charitable simplicity of their good and well intended devotions, that have not been ware, nor well able to judge an others( and sometimes a conceited ministers) pride, singularity, ignorance. As for their place and callings, and relations to superiors, I shall not need to speak much, if that be well considered, which is spoken of the husbands disannulling the wifes vow and promise to God for spending time in fasting and humiliation, 
Num. 30.13.  one of the weightiest, and sometimes most necessary and profitable amongst private duties. 
1 Cor. 7.5.  A work of the best is performeable by such as have power, and under the power of such as have immediate lawful authority, with general or particular, implied or expressed consent, and none otherwise.( I speak of private duties wherein so much time is spent from their callings upon the week dayes, as upon the sabbath from the family, as requireth their dispensation by virtue of their place and calling.) Children and servants, may not so far resemble children of Belial,( that will reject every yoke at pleasure) as to deal so unjustly and dishonourably with those whose they are, and who have interest in them, to rent themselves from the head and body domestical, whereof they are members, no not by a secret and insensible violence to cast off duty and service at their own will, as if it were enough to say CORBAN, 'tis given to God, 'tis time bestowed, service performed, a more religious way. I know( that which is to be bewailed) some masters and parentt are not so well skilled, as to direct those that are under them in a religious cause. And surely one main cause of the unmeet and forbidden meetings of good and well affencted souls, which I am sure need these our directions, is this, they do not delight in such duties in their families themselves, nor appoint, command,& allow them in their houses so often& somuch as they should. For there they haue power, may be bold, yea are bound to do it in what measure they are able, with cheerfulness reverence, and authority. The word, the Church of God, and all authority in it, encourageth thereunto: and the neglect is a very great fault, and one main reason, why religion and the knowledge of it, is so hardly wrought in those of such private families by the public ministry. Yet, I say, we must not therfore be every one a master, a commander, and order direct and meet at pleasure. Too many usurping the commanders liberty, lost Halicarnassus, the chief city of Caria, and the whole country with it, so that it grew into a proverb, appliable in such cases. And indeed where every one is a captain, a master, a ruler, there is no order; all falls into a confusion, and anabaptistical anarchy.  
The fourth rule for private duties is: 
Rule 4.  That they be performed as may best stand with charity? and the more common good, peace, and safety of the Church we live in. And here a double charity is to be respected. 
1 Cor. 13.  1. Our own, towards others void of envy, emulation, pride, swelling, contempt, disgrace; what proceeds not from charity, is to ourselves unprofitable( that I say not unchristian) how like soever Christian duties. It is almost incredible, what uncharitablenes may be bewrayed in self-conceited rashness of novices, young plants, as suddenly sprung up as mushrooms, yet in such meetings as bold as doctors of the chair, stating the doctrines of public ministers, censuring their gifts, at least by comparison( as if they could judge and determine such things with ease) and according to the verdict( affection it is) of these lowforme critics must run the general censures of ministers, professions, families, extolled by all superlatives utterable, or decyed below all charitable hopes of them for present; almost adored, or almost to be abhorred: very holy, or very graceless is the doom: and who knows how near home the worst part of it may sometimes fall( I hope far better things of you) my dear brethren, 
1 Cor. 16.14.  and devoutly affencted Christians( strange uncharitablenes( I say) may break out in such arrogant censures, if all things be not done in love. 2. The charity of others alsomust be respected, that it be not wounded and provoked against ourselves, by our indiscreet managing of religious duties with some apparance of evil, mingling that which is unlawful, with that which is lawful, and how( may some say) how can this stand together with sincerity? evil affection, evil means, evil aims, evil effects, events at least, though by accident occasioned by our failings in the manner of doing what is in itself good. 
Rom. 14.15.  Let us remember the Apostles words in another case, touching what was lawful, but by accident offensive, that is, 
Act. 9.31.  which made others to offend and stumble: Now walkest thou not charitably. And surely such as well consider the precious use of love and peace, and how religion prospereth by peace and rest, and the Church enjoying them increaseth by them, will never seek it by their contraries, on the one side exasperating authority; on the other side, setting the Egyptian dogs a barking without any necessity; But if it shall be objected; that heretics, Papists, Atheists and persons of an implacable and curious pragmatical disposition, malcontented headlong bayards will be bawling against good performances, without cause; I answer, They will, too fast, out of their own private enmity; yea though they sleep, they will manifest the habit by grumbling and imperfect whapping. It is therefore the greater folly to awake and stir them without necessity; and then complain of our hurt, to the trouble of our Governours, who will find just cause to lay no small blame upon ourselves. harken my dear children, 1. It is not necessary private duties should be performed with so much noise; There is a silent secrecy, which God will accept thy devotions in, according to thy measure, at home and apart, rather then buy them of thee with the loss of any part of his own glory, which cloudy tumultuousnes( raised through thy indiscretion) may much eclipse, deface. 2, Thou hast liberty for the public duties, and help too, even to admiration, if not far beyond thy thankfulness and contentation. 3. None is debarred or inhibited the meet, profitable, frequent use of the private. 4. I presume to hold this( as yet) for a truth, and a godly rule beyond exception, unless it be of a very ignorant person: That our personal comforts and advantages ought( by the rule of charity) even in grace and spiritual things in part, and in some degree to be partend withall, in love to others, and for the more public good,& more general freedom and peace of the Church, whereby the Church hath it's passage for the edification and salvation of many. Else, where is that affection, that charitable spirit that breathed forth so strongly towards the Church in Moses and Paul, 
Exo. 32.32. Rom. 3.9.  striving after this affection, and preferring ones private concernements, contentments, comforts before the public good, cannot stand together.  
5. So to perform religious duties as may stand with the faithful and due discharge of the duties of our callings. 
Rule 5.  All will grant( I think) it must be as Gods glory may be most advanced; and that is in the most general good. harken then, By holy ordinances in public we get knowledge, faith, hope, charity, humility, mercy, iustice, obedience: by private duties we further and increase all these with much delight and present comfort. But all must be enjoyed in common in the hive. We do not gather all this hony for ourselves alone to make enclosure of it: but to manifest and set all on work, for the advancement of the common good, and so we come nearest the sovereign good, who is therefore known to be so, because he diffuseth and communicateth his goodness to all. Now we have none other orb to move in, while we sand forth this influence, but our particular place, calling, employment in Church and commonweal. There's great odds between private edification and the public good. This is our chiefest aim, and the end of all our use of Gods ordinances: and the other is subordinate to this and for this. That for which any thing is, must not be neglected and slighted for that which is for it. And nothing is good and well, but as it serveth, and is subordinate to that for which it is. This is true in all ordinances, actions, arts, course of nature, economy, policy. The spiritual hidden Manna of grace we gather by prayer, meditation, sacraments, &c. is to be unto us as the food brought to Eliah by the Angel, in the strength and comfort whereof we must painfully and faithfully travel in our callings with love and righteousness which must therein especially show itself. Our calling is as it were the center into which all the lines are equally directed from the circumference of all our deuotions: Instance in this one particular of our preaching and your hearing. What is the end of all? that every one have his portion seasonably, and learn to be good in his calling, by showing the fruit of all therein. Magistrates, ministers, husbands, wives, parents, children, masters, servants, merchants, labourers, &c. And when our preaching comes home to this closely, you will say 'tis best: and so indeed is this dayes doctrine, because it bendeth so much this way. And indeed S. Paul in almost all his epistles ( at least Rom. Gal. Eph. Col. Tim. Tit. &c.) shutteth up all that he teacheth touching knowledge, faith, regeneration, and our general vocation, and ends it in that wherein men and women should show the power of all their particular callings. Take away the magistrate, minister, the husband, wife, children, servants, I mean their faithfulness in their callings, and you take away religion: because without these, house-keeping, family, trades, Church, common wealth fall; and then where's religion? Take away the masters providence: the mistresses subjection to her husband, and care for him, children, servants, &c. that she do little or nothing but religious duties, and leave the family at random; by that example breeding children and servants to walk in the same steps, not acquainted with labour and good house-wifery.  
Give servants what liberty they will take or covenant for, to be at every sermon, every repetition, every meeting, every conference they will; and let them be received from house to house, from service to service, as often as they list change for such like ends, and for more liberty to rove and range: or be suffered to live in a masterless manner, as sojourners, under a pretence they work for themselves, and so being onely in their own power, can give themselves to prayer and conference and meetings, I say grant this generally, and stop the ship from thevoiage, forbear or forbid the market, call home the factor, draw home the stock, shut up the shopwindowes, dissolve the family, and away. We may resolve to give them a meeting in new England shortly, for the old cannot subsist, cannot sustain itself and us. I say, suppose this general( for if it be necessary why should not all do so) trades and husbandry itself, by which God saith the King is maintained, will fall, and the kingdom after it. It is a weak objection, that Mary had chosen the good part, when it was so seldom she could enjoy it as the state of that Church was, and if there were any comparison intended against Martha's employment, it was not to condemn housewifery, but her neglect of a rare opportunity, while she did care and trouble herself too much about this service, and that for outward feasting, which Christ expected not; 
Eph. 4.28.  and the Apostle tells us that idleness is theft in the fruit and effects of it, and he that worketh with his hands doth that which is good too, and much good comes of it, and therefore giveth so often and serious charge against inordinatenes and irregularity. It is less, against what hath been now said, that wee must redeem time, seeing the answer is to be had from the very scope of that place, we touched but now, provided it be not to the overthrow of labour, and so of the Church: 
Eph. 5.15, 16.  and in the same place, not as fools but as wise: is there no redeeming of time, but by unfaithfulness in our callings, this will be an easy redemption for a little time, but at last many must pay for it. There is dangerous separating of that which God hath joined. It will prove unwise, purchasing the one with the prejudice of the other, 
1 Th. 4.11, 12  and to the offence of aliens, hindering them from coming to our Religion for idleness sake. The sum therfore is.  
Let that which is good be well done: if it may be done with liberty and praise, and comfort( for our consciences delude us, if we think there is more comfort in following our own wisdom then Gods) why should it be done with trouble, offence and prejudice? That may seem good and comfortable to a few for themselves that would walk in it, that is evil and dangerous to many for their sakes. self-love and folly are no good guides at home, worse iudges abroad. Charity hath better eyes and more necessary good properties, then many well affencted people do know; more pitty, that love should be so great a stranger to those that prefer her so much before wisdom which is a greater stranger, and yet should be justified of all her children, and not called Idol to her face, and that with open mouth crying down discretion. Christ, the essential wisdom of the father will dwell no where but with prudence. 
1 Tim. 3.15. Deut. 4.6.  Pro. 8.12. The word is called wisdom, given to make us wise unto salvation, and obedience is called wisdom and understanding, to show that we must be wise in obedience, as well as zealous of good works. Take her with thee: and under this guide by following these rules, thou needest not remit of thy godly fervency: the more the better. In religious duties thus regulated, every one may be, ought to be {αβγδ} intent with all the powers of his soul, and do them with all his strength. The more such religion aboundeth, the greater blessing may be expected upon our performances, ourselves, our families, the whole City, the whole kingdom. If any Prophet be yet such a fool, or spiritual man so mad, to vent crotchets tending to breed an ill opinion of mens lawful callingss( pretending it to be liveliness, and all time spent in it, to be quiter lost, because not spent in religious duties) and to the turning of the active life into the contemplative, it is time for him to project for cloisters, and for the getting in the abbeys and Nunneries again, and so needful it would be; so should a fruitful land of industrious trades and callings become a sodom of idleness; and that which would follow. Consider, what hath been said, and the Lord give you understanding in all things.  
FJNIS.