CHAPTER XXXIV.

CASES AND DIRECTIONS ABOUT SELF-JUDGING.

_Tit. 1. Cases of Conscience about Self-judging._

Because I have said so much of this subject in the third part of my "Saints' Rest," and in a "Treatise of Self-acquaintance," and in my "Directions for Peace of Conscience," and before in this book, I shall be here the briefer in it.

_Quest._ I. What are the uses and reasons of self-judging, which should move us to it?

_Answ._ In the three foresaid treatises I have opened them at large. In a word, without it we shall be strangers to ourselves; we can have no well-grounded comfort, no true repentance and humiliation, no just estimation of Christ and grace, no just observance of the motions of God's Spirit, no true application of the promises or threatenings of the Scripture, yea, we shall pervert them all to our own destruction; no true understanding of the providence of God, in prosperity or adversity; no just acquaintance with our duty: a man that knoweth not himself, can know neither God, nor any thing aright, nor do any thing aright; he can neither live reasonably, honestly, safely, nor comfortably, nor suffer or die with solid peace.

_Quest._ II. What should ignorant persons do, whose natural capacity will not reach to so high a work, as to try and judge themselves in matters so sublime?

_Answ._ 1. There is no one who hath reason and arts sufficient to love God, and hate sin, and live a holy life, and believe in Christ, but he hath reason and parts sufficient to know (by the use of just means) whether he do these things indeed or not. 2. He that cannot reach assurance, must take up with the lower degrees of comfort, of which I shall speak in the directions.

_Quest._ III. How far may a weak christian take the judgment of others, whether his pastor, or judicious acquaintance, about his justification and sincerity?

_Answ._ 1. No man's judgment must be taken as infallible about the sincerity of another; nor must it be so far rested on, as to neglect your fullest search yourself; and for the matter of fact, what you have done, or what is in you, no man can be so well acquainted with it as yourselves. 2. But in judging whether those acts of grace which you describe, be such as God hath promised salvation to, and in directing you in your self-judging, and in conjecturing at your sincerity by your expressions and your lives, a faithful friend or pastor may do that, which may much support you, and relieve you against inordinate doubts and fears, and show you that your sincerity is very probable. Especially if you are assured that you tell him nothing but the truth yourselves; and if he be one that is acquainted with you and your life, and hath known you in temptations, and one that is skilful in the matters of God and conscience, and one that is truly judicious, experienced, and faithful, and is not biassed by interest or affection; and especially when he is not singular in his judgment, but the generality of judicious persons who know you are of the same mind; in this case you may take much comfort in his judgment of your justification, though it cannot give you any proper certainty, nor is to be absolutely rested in.

_Tit. 2. Directions for Self-judging as to our Actions._

_Direct._ I. Let watchfulness over your hearts and lives be your continual work. Never grow careless or neglectful of yourselves: keep your hearts with all diligence. As an unfaithful servant may deceive you, if you look after him but now and then; so may a deceitful heart. Let it be continually under your eye.

_Object._ Then I must neglect my calling, and do nothing else.

_Answ._ It need not be any hinderance to you at all. As every man that followeth his trade and labour, doth still take heed that he do all things right, and every traveller taketh heed of falling, and he that eateth taketh heed of poisoning or choking himself, without any hinderance, but to the furtherance of that which he is about; so is it with a christian about his heart: vigilant heedfulness must never be laid by, whatever you are doing.

_Direct._ II. Live in the light as much as is possible. I mean under a judicious, faithful pastor, and amongst understanding, exemplary christians; for they will be still acquainting you with what you should be and do; and your errors will be easily detected, and in the light you are not so like to be deceived.

_Direct._ III. Discourage not those that would admonish or reprove you, nor neglect their opinion of you. No, not the railings of an enemy; for they may tell you that in anger (much more in fidelity) which it may concern you much to hear, and think of, and may give you some light in judging of yourselves.

_Direct._ IV. If you have so happy an opportunity, engage some faithful bosom friend to watch over you, and tell you plainly of all that they see amiss in you. But deal not so hypocritically as to do this in the general, and then be angry when he performeth his trust, and discourage him by your pride and impatience.

_Direct._ V. Put yourselves in another's case, and be impartial. When you cannot easily see the faults of others, inquire then whether your own be not as visible, if you were as ready to observe and aggravate them. And surely none more concern you than your own, nor should be so odious and grievous to you; nor are so, if you are truly penitent.

_Direct._ VI. Understand your natural temper and inclination, and suspect those sins which you are naturally most inclined to, and there keep up the strictest watch.

_Direct._ VII. Understand what temptations your place, and calling, and relations, and company do most subject you to; and there be most suspicious of yourselves.

_Direct._ VIII. Mark yourselves well in the hour of temptation: for then it is that the vices will appear, which before lay covered and unknown.

_Direct._ IX. Suspect yourselves most heedfully of the most common and most dangerous sins. Especially unbelief and want of love to God, and a secret preferring of earthly hopes before the hopes of the life to come; and selfishness, and pride, and sensual pleasing of the fleshly appetite and fancy: these are the most common, radical, and most mortal, damning sins.

_Direct._ X. Take certain times to call yourselves to a special strict account. As, 1. At your preparation for the Lord's day at the end of every week. 2. In your preparation for the sacrament of Christ's body and blood. 3. And before a day of humiliation. 4. In a time of sickness or other affliction. 5. Yea, every night review the actions of the foregoing day. He that useth to call his conscience seriously to account, is likest to keep his accounts in order, and to be ready to give them up to Christ.

_Direct._ XI. Make not light of any sin which you discover in your self-examination. But humble yourselves for it before the Lord, and be affected according to its importance, both in its guilt and evil signification.

_Direct._ XII. And let the end of all be the renewed exercise of faith and thankfulness, and resolutions for better obedience hereafter. That you may see more of the need and use of a Saviour, and may thankfully magnify that grace which doth abound where sin abounded; and may walk the more watchfully and holily for the time to come.

_Tit. 3. Directions for Self-judging as to our Estates, to know whether we are in a Regenerate and Justified State, or not._

_Direct._ I. If you would so judge of the state of your souls, as not to be deceived, come not to the trial with an over-confident prejudice or conceit of your own condition, either as good or bad. He that is already so prepossessed as to resolve what to judge before he trieth, doth make his trial but a means to confirm him in his conceit.

_Direct._ II. Let not self-love, partiality, or pride, on the one side, or fear on the other side, pervert your judgment in the trial, and hinder you from the discerning of the truth. Some men cannot see the clearest evidences of their unsanctified hearts, because self-love will give them leave to believe nothing of themselves which is bad or sad. They will believe that which is good and pleasant, be it never so evidently false. As if a thief could be saved from the gallows, by a strong conceit that he is a true man; or the conceit that one is learned, would make him learned. Others through timorousness can believe nothing that is good or comfortable of themselves: like a man on the top of a steeple, who though he know that he standeth fast and safe, yet trembleth when he looketh down, and can scarce believe his own understanding. Silence all the objections of an over-timorous mind, and it will doubt and tremble still.

_Direct._ III. Surprise not yourselves on the sudden and unprepared, with the question, whether you are justified or not; but set about it as the most serious business of your life. A great and difficult question must have a well-studied answer, and not be answered hastily and rashly. If one should meet you in the street, and demand some great and long account of you, you would desire him to stay till you review your memorials, or have time to cast it up. Take some appointed time to do this, when you have no intruding thoughts to hinder you; and think not that it must be resolved easily or quickly upon the first inquiry, but by the most sober and judicious consideration, and patient attendance till it be done.

_Direct._ IV. Understand the tenor of the covenant of grace, which is the law that you must judge of your estates by: for if you mistake that, you will err in the conclusion. He is an unfit judge, who is ignorant of the law.

_Direct._ V. Mistake not the nature of true faith in Christ. Those that think it is a believing that they are actually pardoned, and shall be saved, do some of them presume or believe it when it is false, and some of them despair, because they cannot believe it. And those that think that faith is such a recumbency on Christ as always quieteth the mind, do think they have no faith when they have no such quietness. And those that think it is only the resting on the blood of Christ for pardon, do take up with that which is no true faith. But he that knoweth that faith in Christ, is nothing else but christianity, or consenting to the christian covenant, may know that he consenteth, even when he findeth much timorousness and trouble, and taketh not up with a deceitful faith.

_Direct._ VI. Remember in your self-judging, that the will is the man, and what you truly would be, that you are, in the sense of the covenant of grace.

_Direct._ VII. But remember also that your endeavours must prove the truth of your desires, and that idle wishes are not the denominating acts of the will.

_Direct._ VIII. Also your successes must be the proof of the sincerity of your endeavours: for such striving against sin as endeth in yielding to it, and not in victory, is no proof of the uprightness of your hearts.

_Direct._ IX. Mark what you are in the day of trial; for at other times it is more easy to be deceived: and record what you then discover in yourself: what a man is in trial, that he is indeed.

_Direct._ X. Especially try yourselves in the great point of forsaking all for Christ, and for the hopes of the fruition of God in glory. Know once whether God or the creature can do more with you, and whether heaven or earth be dearer to you, and most esteemed, and practically preferred, and then you may judge infallibly of your state.

_Direct._ XI. Remember that in melancholy and weakness of understanding, you are not fit for the casting up of so great accounts; but must take up with the remembrance of former discoveries, and with the judgment of the judicious, and be patient till a fitter season, before you can expect to see in yourselves the clear evidence of your state.

_Direct._ XII. Neither forget what former discoveries you have made, nor yet wholly rest in them, without renewing your self-examination. They that have found their sincerity, and think that the next time they are in doubt, they should fetch no comfort from what is past, do deprive themselves of much of the means of their peace. And those that trust all to the former discoveries of their good estate, do proceed upon unsafe and negligent principles; and will find that such slothful and venturous courses will not serve turn.

_Direct._ XIII. Judge not of yourselves by that which is unusual and extraordinary with you, but by the tenor and drift of your hearts and lives. A bad man may seem good in some good mood; and a good man may seem bad in some extraordinary fall. To judge of a bad man by his best hours, and of a good man by his worst, is the way to be deceived in them both.

_Direct._ XIV. Look not unequally at the good or evil that is in you; but consider them both impartially as they are. If you observe all the good only that is in you, and overlook the bad; or search after nothing but your faults, and overlook your graces; neither of these ways will bring you to true acquaintance with yourselves.

_Direct._ XV. Look not so much either at what you should be, or at what others are, as to forget what you are yourselves. Some look so much at the glory of that full perfection which they want, as that their present grace seemeth nothing to them; like a candle to one that hath been gazing on the sun. And some look so much at the debauchery of the worst, that they think their lesser wickedness to be holiness.

_Direct._ XVI. Suffer not your minds to wander in confusion, when you set yourselves to so great a work: but keep it close to the matter in hand, and drive it on till it have come to some satisfaction and conclusion.

_Direct._ XVII. If you are not able by meditation to do it of yourselves, get the help of some able friend or pastor, and do it in a way of conference with him: for conference will hold your own thoughts to their task; and your pastor may guide them, and tell you in what order to proceed, and confute your mistakes, besides confirming you by his judgment of your case.

_Direct._ XVIII. If you cannot have such help at hand, write down the signs by which you judge either well or ill of yourself; and send them to some judicious divine for his judgment and counsel thereupon.

_Direct._ XIX. Expect not that your assurance should be perfect in this life; for till all grace be perfect, that cannot be perfect. Unjust expectations disappointed are the cause of much disquietment.

_Direct._ XX. Distinguish between the knowledge of your justification, and the comfort of it. Many a one may see and be convinced that he is sincere, and yet have little comfort in it, through a sad or distempered state of mind or body, and unpreparedness for joy; or through some expectations of enthusiastic comforts.

_Direct._ XXI. Exercise grace whenever you would see it: idle habits are not perceived. Believe and repent till you feel that you do believe and repent, and love God till you feel that you love him.

_Direct._ XXII. Labour to increase your grace if you would be sure of it. For a little grace is hardly perceived; when strong and great degrees do easily manifest themselves.

_Direct._ XXIII. Record what sure discoveries you have made of your estate upon the best inquiry, that it may stand you in stead at a time of further need; for though it will not warrant you to search no more, it will be very useful to you in your after-doubtings.

_Direct._ XXIV. What you can do at one time, follow on again and again till you have finished. A business of that consequence is not to be laid down through weariness or discouragement. Happy is he that in all his life hath got assurance of life everlasting.

_Direct._ XXV. Let all your discoveries lead you up to further duty. If you find any cause of doubt, let it quicken you to diligence in removing it. If you find sincerity, turn it into joyful thanks to your Regenerator; and stop not in the bare discovery of your present state, as if you had no more to do.

_Direct._ XXVI. Conclude not worse of the effects of a discovery of your bad condition, than there is cause. Remember that if you should find that you are unjustified, it followeth not that you must continue so: you search not after your disease or misery as uncurable, but as one that hath a sufficient remedy at hand, even brought to your doors, and cometh a begging for your acceptance, and is freely offered and urged on you; and therefore if you find that you are unregenerate, thank God that hath showed you your case; for if you had not seen it, you had perished in it: and presently give up yourselves to God in Jesus Christ, and then you may boldly judge better of yourselves: it is not for despair, but for recovery, that you are called to try and judge. Nay, if you do but find it too hard a question for you, whether you have all this while been sincere or not, turn from it, and resolvedly give up yourselves to God by Christ, and place your hopes in the life to come, and turn from this deceitful world and flesh, and then the case will be plain for the time to come. If you doubt of your former repentance, repent now, and put it out of doubt from this time forward,

_Direct._ XXVII. When you cannot at the present reach assurance, undervalue not a true probability or hope of your sincerity: and still adhere to universal grace, which is the foundation of your special grace and comfort. I mean, 1. The infinite goodness of God, and his mercifulness to man. 2. The sufficiency of Jesus Christ our Mediator. 3. The universal gift of pardon and salvation, which is conditionally made to all men, in the gospel. Remember that the gospel is glad tidings even to those that are unconverted. Rejoice in this universal mercy which is offered you, and that you are not as the devils, shut up in despair; and much more rejoice if you have any probability that you are truly penitent and justified by faith: let this support you till you can see more.

_Direct._ XXVIII. Spend much more time in doing your duty, than in trying your estate. Be not so much in asking, How shall I know that I shall be saved? as in asking, What shall I do to be saved? Study the duty of this day of your visitation, and set yourselves to it with all your might. Seek first the things that are above, and mortify your fleshly lusts; give up yourselves to a holy, heavenly life, and do all the good that you are able in the world: seek after God as revealed in and by our Redeemer: and in thus doing, 1. Grace will become more notable and discernible. 2. Conscience will be less accusing and condemning, and will easilier believe the reconciledness of God. 3. You may be sure that such labour shall never be lost; and in well-doing you may trust your souls with God. 4. Thus those that are not able in an argumentative way to try their state to any full satisfaction, may get that comfort by feeling and experience, which others get by ratiocination. For the very exercise of love to God and man, and of a heavenly mind and holy life, hath a sensible pleasure in itself, and delighteth the person who is so employed: as if a man were to take the comfort of his learning or wisdom, one way is by the discerning his learning and wisdom, and thence inferring his own felicity; but another way is by exercising that learning and wisdom which he hath, in reading and meditating on some excellent books, and making discoveries of some mysterious excellencies in arts and sciences, which delight him more by the very acting, than a bare conclusion of his own learning in the general would do. What delight had the inventors of the sea-chart and magnetic attraction, and of printing, and of guns, in their inventions! What pleasure had Galileo in his telescopes, in finding out the inequalities and shady parts of the moon, the Medicean planets, the adjuncts of Saturn, the changes of Venus, the stars of the _via lactea_, &c.! Even so a serious, holy person, hath more sensible pleasures in the right exercise of faith, and love, and holiness, in prayer, and meditation, and converse with God, and with the heavenly hosts, than the bare discerning of sincerity can afford. Therefore though it be a great, important duty to examine ourselves, and judge ourselves before God judge us, and keep close aquaintance with our own hearts and affairs, yet is it the addition of the daily practice of a heavenly life, which must be our chiefest business and delight. And he that is faithful in them both, shall know by experience the excellences of christianity and holiness, and in his way on earth, have both a prospect of heaven, and a foretaste of the everlasting rest and pleasures.

A MORAL PROGNOSTICATION,

FIRST, WHAT SHALL BEFALL THE CHURCHES ON EARTH, TILL THEIR CONCORD, BY THE RESTITUTION OF THEIR PRIMITIVE PURITY, SIMPLICITY, AND CHARITY:

SECONDLY, HOW THAT RESTITUTION IS LIKELY TO BE MADE, (IF EVER,) AND WHAT SHALL BEFALL THEM THENCEFORTH UNTO THE END, IN THAT GOLDEN AGE OF LOVE.

WRITTEN BY RICHARD BAXTER; WHEN BY THE KING'S COMMISSION, WE (IN VAIN) TREATED FOR CONCORD, 1661.

AND NOW PUBLISHED, NOT TO INSTRUCT THE PROUD THAT SCORN TO LEARN; NOR TO MAKE THEM WISE, WHO WILL NOT BE MADE WISE: BUT TO INSTRUCT THE SONS OF LOVE AND PEACE, IN THEIR DUTIES AND EXPECTATIONS.

TO TELL POSTERITY, THAT THE THINGS WHICH BEFALL THEM WERE FORETOLD; AND THAT THE EVIL MIGHT HAVE BEEN PREVENTED, AND BLESSED PEACE ON EARTH ATTAINED, IF MEN HAD BEEN BUT WILLING; AND HAD NOT SHUT THEIR EYES AND HARDENED THEIR HEARTS AGAINST THE BEAMS OF LIGHT AND LOVE.

TO THE READER.

READER,

It is many years since this Prognostication was written (1661, except the thirteen last lines); but it was cast by, lest it should offend the guilty. But the author now thinketh, that the monitory usefulness may overweigh the inconveniences of men's displeasure; at least, to posterity, if not for the present age; of which he is taking his farewell. His suppositions are such as cannot be denied: viz.

1. Eccles. i. 9, "The thing that hath been, is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun."

2. The same causes, with the same circumstances, will have the same effects on recipients, equally disposed.

3. _Operari sequitur esse_: as natures are, so they act; except where overpowered.

4. The appetite, sensitive and rational, is the principle of motion; and what any love they will desire and seek.

5. Therefore, interest will turn the affairs of the world; and he that can best understand all interests, will be the best moral prognosticator; so far men are causes of the events.

6. The pleasing of God, and the happiness of their own and others' souls, being the interest of true believers; and temporal life, pleasure, and prosperity, being the seeming and esteemed interest of unbelievers' cross interests, will carry them contrary ways.

7. Contraries, when near and militant, will be troublesome to each other, and seek each other's destruction or debilitation.

8. The senses and experience of all men, in all ages, are to be believed about their proper objects.

9. Men of activity, power, and great numbers, will have advantage for observance and success, above those that are modest, obscure, and few.

10. Yet men will still be men; and the rational nature will yield some friendly aspect towards the truth.

11. Those that are ignorant, and misled by passion, and carried down the stream, by men of malignity or faction, may come to themselves, when affliction, experience, and considerateness have had time to work; and may repent, and undo somewhat that they have done.

12. As sense will be sense, when faith hath done its best; so faith will be faith, when flesh or sense hath done its worst.

13. Men that fix on a heavenly, everlasting interest, will not be temporizers, and changed by the worldly men's wills or cruelties.

14. When all men have tired themselves with their contrivances and stirs, moderation and peace must be the quiet state.

15. When all worldly wisdom hath done its utmost, and men's endeavours are winged with the greatest expectations, God will be God, and blast what he nilleth; and will overrule all things, to the accomplishment of his most blessed will. Amen.

On these suppositions it is, that the following Prognostications are founded; which I must admonish the reader, not to mistake for historical narratives: but I exhort him to know _what hath been_, and _what is_, if he would know _what will be_; and to make sure of everlasting rest with Christ, when he must leave a sinful, restless world.

A MORAL PROGNOSTICATION

OF WHAT MUST BE EXPECTED

IN THE CHURCHES OF CHRISTENDOM,

TILL THE GOLDEN AGE RETURNS,

OR TILL THE TIME OF TRUE REFORMATION AND UNITY.

1. Mankind will be born in a state of infancy and nescience, that is, without actual knowledge.

2. Yea, with a nature that hath the innate dispositions to sloth, and to diverting pleasures and business; and more than so, to an averseness from those principles which are needful to sanctification and heavenly wisdom. The carnal mind will have an enmity against God, and will not mind the things of the Spirit, nor be subject to God's law, Rom. viii. 5-8.

3. Sound learning, or wisdom, in things of so high a nature as are the matters of salvation, will not be attained without hard study, earnest prayer, and humble submission to instructions; and all this a long time patiently endured, or rather willingly and delightfully performed.

4. And if the seeds of wisdom be not born with us, in a capacious disposition of understanding; but contrarily a natural unapprehensiveness blocks up the way; even time and labour will never (without a miracle) bring any to any great eminency of understanding.

5. And they that have both capacity, and an industrious disposition, must have also sound, and able, and diligent teachers; or at least escape the hands of seducers, and of partial, factious guides.

6. There are few born with good natural capacities, much less with a special dispositive acuteness; and few that will be at the pains and patience, which the getting of wisdom doth require; and few that will have the happiness of sound and diligent teachers; but fewest of all that will have a concurrence of all these three.

7. Therefore there will be but few very wise men in the world; ignorance will he common, wisdom will be rare.

8. Therefore error or false opinions will be common. For unless men never think of the things of which they are ignorant, or judge nothing of them one way or other, they are sure to err, so far as they judge in ignorance. But when things of greatest moment are represented as true or false, to be believed or rejected, the most ignorant mind is naturally inclined to pass its judgment or opinion of them one way or other; and to apprehend them according to the light he standeth in, and to think of them as he is disposed. So that ignorance and error will concur.

9. He that erreth, doth think that he is in the right, and erreth not: for to err, and to know that he erreth in judgment, is a contradiction, and impossible. (However in words and deeds a man may err, and know that he erreth.)

10. He that knoweth not, and that erreth, perceiveth not that evidence of truth which should make him receive it, and which maketh other men receive it; and therefore knoweth not that indeed another is in the right, or seeth any more than he.

11. Especially when every man is a stranger to another's mind and soul, as to any immediate inspection; and therefore knoweth not another's knowledge, nor the convincing reasons of his judgment.

12. As no man is moved against his own errors, by the reasons which he knoweth not; so pride, self-love, and partiality thence arising, incline all men naturally to be overvaluers of their own understandings, and so over-confident of all their own conceptions, and over-stiff in defending all their errors. As pride and selfishness are the firstborn of Satan, and the root of all positive evil in man's soul; so a man is more naturally proud of that which is the honour of a man, which is his understanding and goodness, than of that which is common to a beast, as strength, beauty, ornaments, &c. Therefore pride of understanding and goodness oft live, when sordid apparel telleth you that childish pride of ornaments is dead. And this pride maketh it very difficult, to the most ignorant and erroneous, to know their ignorance and error, or so much as to suspect their own understandings.

13. He that seeth but few things, seeth not much to make him doubt, and seeth not the difficulties which should check his confidence and stiffness in his way.

14. He that seeth many things, and that clearly knoweth much; especially, if he see them in their order, and respects to one another, and leaveth out no one substantial part which is needful to open the signification of the rest.

15. He that seeth many things disorderly and confusedly, and not in due method, and leaveth out some substantial parts, and hath not a digested knowledge, doth know much, and err much, and may make a bustle in the world of ignorants, as if he were an excellent, learned man; but hath little of the inward delight, or of the power and benefits of knowledge.

16. He that seeth many things but darkly, confusedly, and not in the true place and method, cannot reconcile truths among themselves; but is like a boy with a pair of tarrying irons, or like one that hath his clock or watch all in pieces, and knoweth not how to set them together. And therefore is inclined to be a sceptic.

17. This sort of sceptics differ much from humble christians; and have oft as high thoughts of their understandings as any others: for they lay the cause upon the difficulties in the objects, rather than on themselves: unless when they incline to brutishness or Sadducism, and take man's understanding to be incapable of true knowledge, and so lay the blame on human nature as such, that is, on the Creator.

18. Few hope so much as to see the difficulty of things, and make them doubt, or sceptical. But far fewer know, so much as to resolve their doubts and difficulties: therefore, though (as Bishop Jewel saith of faithful pastors) I say not that there will be few cardinals, few bishops, few doctors, few deans, few Jesuits, few friars, (there will be enow of these,) yet there will be few wise, judicious divines and pastors, even in the best and happiest countries.

19. Seeing he that knoweth not, or that erreth, knoweth not that another knoweth, or is in the right, when he is in the wrong; therefore he knoweth not whose judgment to honour and submit to, if he should suspect or be driven from his own: and therefore is not so happy, as to be able to choose the fittest teacher for himself.

20. In this darkness therefore he either carnally casteth himself on the highest and most honoured in the world, where he hath the most advantages for worldly ends; or he followeth the fame of the time and country where he is, or he falleth in with the major vote of that party, whatsoever it be, which his understanding doth most esteem and honour; or else with some person that hath most advantage on him.

21. If any of these happen to be in the right, he will be also in the right materially, and may seem an orthodox, peaceable, and praiseworthy man; but where they are in the wrong, he is contented with the _reputation_ of being in the right, and of the good opinion of those whom he concurreth with; who flatter and applaud each other in the dark.

22. When wise men are but few, they can be but in few places; and therefore will be absent from most of the people, high or low, that need instruction. Besides, that their studiousness inclineth them, like Jerome, to be more retired than others, that know less.

23. This confidence in an erring mind, is not only the case of the teachers, as well as of the flocks; but is usually more fortified in them than in others: for they think that the honour of learning and wisdom is due to their place, and calling, and name, and standing in the universities; how empty soever they be themselves. And they take it for a double dishonour (as it is) for a teacher to be accounted ignorant; and an injury to their work and office, and to the people's souls, that must by their honour be prepared to profit by them; and therefore they smart more impatiently under any detection of their ignorance, than the common people do.

24. It is not mere honesty and godliness, that will suffice to save ministers or people from this ignorance, injudiciousness, and error; there having ever been among the very godly ministers, a few judicious men, that are fit to investigate a difficult truth, or to defend it against a subtle adversary, or to see the system of theological verities in their proper method, harmony, and beauty.

25. Morality hath innumerable difficulties, as well as school divinity; because that moral good and evil are ordinarily such by preponderating accidents (actions as actions, being neither; but only of physical consideration). And the work of a true casuist is to compare so many accidents, and to discern in the comparison which preponderateth, that it requireth both an acute and a large, capacious, farseeing wit, to make a man a true resolver of cases of conscience. And consequently to be a judicious pastor, that shall not lead the people into errors.

26. As few teachers have natural capacity for exactness, and a willingness and patience for long, laborious studies; so many by their pastoral oversight of souls, and many by the wants of their families, (especially in times of persecution, when all their public maintenance is gone, and they must live, with their families, on the charity of people, perhaps poor and persecuted as well as they,) are hindered from those studies, which else they would undergo.

27. It is few that grow to much exactness of judgment without much _writing_ (for themselves or others); for study which is to be exactly ordered and expressed by the pen, is usually (at last) the exactest study: as the Lord Bacon saith, "Much reading maketh a man full; much conference maketh a man ready; and much writing maketh a man exact." There are few Cameros, men of clear judgment, and abhorring to write. And there are few divines comparatively that have opportunity to write much.

28. They that err in divinity, do think _their falsehoods_ to be _God's truth_; and so will honour that which he hates, with the pretence of his authority and name.

29. Therefore they will call up their own and other men's zeal, to defend those falsehoods as for God, and think that in so doing they do God service.

30. And the interest of their own place, and honour, and ends, will secretly insinuate when they discern it not, and will increase their zeal against opposers.

31. Therefore, seeing they are usually many, and wise men but few, they will expect that number should give the precedency to their opinions, and will call those proud, or heretical, that gainsay them, and labour to defame them, as self-conceited, opinionative men.

32. Therefore too many godly ministers will be great opposers of many of those truths of God, which they know not, and which they err about, and will help on the service of Satan in the world; and will be the authors of factions and contentions in the churches; whilst too many are "proud, knowing nothing," (in those matters when they think they are most orthodox,) "but doting about questions and strifes of words, whereof cometh envy, strife, railing, evil surmisings, perverse disputings of men of corrupt minds, (in this,) and destitute of the truth," 1 Tim. vi. 4, 5.

33. And if many good men will erroneously stand up against that truth which any man wiser than themselves maketh known, the worldly and malicious, that have a manifold enmity against it, will be ready to strengthen them by their concurrence, and to join in the opposition.

34. Not they that are wisest at a distance, but they that are nearest the people, and are always with them, are most likely to prevail to make disciples of them, and bring them to their mind: so great an advantage it is, to talk daily and confidently to ignorant souls, when there is none to talk against them, and to make their folly known.

35. Especially if the same men can get interest in their esteem as well as nearness, and make themselves esteemed the best or wisest men.

36. Therefore Jesuitical, worldly clergymen, will always get about great men, and insinuate into nobles, and will still defame them that are wise and good, that they may seem odious, and themselves seem excellent, and so may carry it by deceitful shows.

37. And they will do their best, to procure all wise and good men, that are against their interest, to be banished from the palaces of princes and nobles, where they are; lest their presence should confute their slanderers, and they should be as "burning and shining lights," that carry their witness with them where they come: and also to bring them under public stigmatizing censures and sufferings; that their names may be infamous and odious in the world.

38. And heretical pastors will play a lower game, and creep into the houses of silly people, prepared by ignorance and soul-disturbers to receive their heresies.

39. Between these two sorts of naughty pastors, (the WORLDLY and the HERETICAL,) and also the multitude of weak, erroneous, honest teachers, the soundest and worthiest will be so few, that far most of the people (high and low) are like to live under the influences and advantages of erring men; and, therefore, themselves to be an erring people.

40. In that measure that men are carnal, their own carnal interest will rule them. And both the WORLDLY and HERETICAL clergy, are ruled by carnal interests, though not the same materially. And the more honest, erring ministers, are swayed by their interests too much; insomuch, that on this account, it was no overvaluing of Timothy, or wrong to the other pastors, that it should plainly be said by Paul, "For I have no man like-minded, who will naturally care for your state. For all seek their own, not the things which are Jesus Christ's," Phil. ii. 20, 21. "Of your ownselves shall men arise, and speak perverse things, to draw away disciples after them," Acts xx. 30. Besides the grievous wolves which would not spare the flocks.

41. The interest then of the WORLDLY clergy, will consist in pleasing the great ones of the world; for lordships, and worldly wealth, and honour, and to be made the rulers of their brethren, and to have their wills: and the interest of heretics will be to have many to be of their own opinion to admire them: and the interest of upright ministers will be to please God, and propagate the gospel, increase the church, and save men's souls; yet so that they have a subordinate interest, for food and raiment, and families, and necessary reputation, which they are too apt to overvalue.

42. Therefore, it will be the great trade of the WORLDLY clergy, to please and flatter the rulers of the world, and by all artificial insinuations, and by their friends, to work themselves into their favour, and by scorns and calumnies to work out all other that are against their interest.

43. And it will be the trade of heretics, to insinuate into the more ductile people, especially as ministers of truth and righteousness, that have somewhat more excellent in knowledge or holiness, than the faithful ministers of Christ.

44. And it will be the work of faithful ministers, to save men's souls. But with such various degrees of self-denial or selfishness, as they have various degrees of wisdom and holiness.

45. Many great and piously disposed princes, like Constantine, will think that to honour and advance the clergy, into worldly power and wealth, is to honour God and the christian religion; and great munificence is fit for their own greatness.

46. And because such honour and wealth cannot possibly be bestowed on all, it must make a great disparity, and set some as lords over the rest.

47. And the unavoidable weakness, passions, and divisions of the clergy, will make rulers think, that there is a necessity; that besides the civil government, there should, be some of their own office, to rule the rest, and to keep them in order, obedience, and peace.

48. Ambition and covetousness will abuse this munificence of princes: and whilst that any church preferments are so great (beyond the degree of a mere encouraging subsistence) as to be a strong bait to tempt the desires of a proud and worldly mind, the most proud and worldly that are within the reach of hope, will be the seekers, by themselves, and by their friends.

49. Mortified, humble, heavenly men, will either never seek them, or with no great eagerness; their appetite being less, and their restraints much greater.

50. Therefore they that have the keenest appetites to church grandeur and preferments, and are the eager seekers, are most likely to find.

51. Therefore the lovers of wealth and honour, are more likely still to be the lords among the clergy; except in such marvellous happy times, when wise and pious princes call the more worthy that seek it not, and reject these thirsty seekers.

52. The greatest lovers of worldly wealth and honour, are the worst men, 1 John ii. 15; James iv. 4, &c.

53. Therefore, except in such times as aforesaid, the worst men will be still the rich and powerful in the clergy, for the most part, or at least, the worldly that are very bad.

54. These carnal minds are enmity to God, and cannot be subject to his law. And the friendship of the world is enmity to God. And the honour and wealth of these worldly men, will be taken by them for their interest; and they will set themselves to defend it, against all that would endanger it.

55. The doctrine and practice of humility, mortification, contempt of the world, forsaking all, taking up the cross, &c. is so much of the christian religion, that however the worldly clergy may formally preach it, their minds and interests are at enmity to it.

56. Such men will make church canons according to their interests and minds.

57. And they will judge of ministers and people according to their interest and mind; who is sound, and who is erroneous; who is honest, and who is bad; who is worthy of favour, and who is worthy of all the reproaches that can be devised against him.

58. The humble, mortified ministers and people, that are seriously the servants of a crucified Christ, and place their hopes and portion in another world, have a holy disposition, contrary to this worldly, carnal mind; and their manner of preaching will be of a different relish, and the tenor of their lives of a contrary course.

59. The generality of the best people in the christian churches will perceive the difference between the worldly and the heavenly manner of preaching and of living, and will love and honour the latter far above the former; because their new nature suiteth with things spiritual, and fitteth them to relish them.

60. The worst of vicious and worldly men will disrelish the spiritual manner of preaching and living, and will join with the worldly clergy against it.

61. The worldly clergy being hypocrites, as to christianity and godliness, (like Judas that loved the bag better than Christ,) they will make themselves a religion, consisting of the mere corpse and dead image of the true religion; of set words, and actions, and formalities, and orders, which in themselves are (many, at least, if not all) good; but the life they will not endure.

62. This image of true religion, or corpse of godliness, they will dress up with many additional flowers out of their own gardens, some tolerable, and some corrupting: that so they may have something which both their own consciences and the world may take to be honourable religion; lest known ungodliness should terrify conscience within, and shame them in the world without.

63. This image of religion, so dressed up, will suit their carnal auditors and people too, to the same ends; and therefore will become their uniting interest.

64. That which is but a weed among these flowers, the more heavenly ministers and people will dislike, and much more dislike the loathsome face of death (or lifelessness) in their religion.

65. These differences of mind and practice, will engage both parties in some kind of opposition to each other. The worldly clergy, or hypocrites, will have heart-risings against the ministers and people that think meanly of them, and will take it for their interest to bring them down: for enmity is hardly restrained from exercise. And Cain will be wroth that Abel's sacrifice is better accepted than his own.

66. The better ministers will be apt, through passion, to speak too dishonourably of the other; and the rash and younger sort, and the heretical hypocrites that fall in with them, will take it for part of a godly zeal to speak against them to the people, in such words as Christ used of the scribes and Pharisees.

67. Hereupon the exasperations of each party will be increased more and more; and the powerful, worldly clergy will think it their interest to devise some new impositions, which they know the other cannot yield to, to work them out.

68. Whether they be _oaths_, _subscriptions_, _words_, or _actions_, which they believe to be against God's word, the spiritual and upright part of the clergy and people will not perform them; resolving to obey God rather than man.

69. Hereupon the worldly part will take the advantage, and call them disobedient, stubborn, proud, schismatical, self-opinionated, disturbers of the public peace and order, "pestilent fellows, and movers of sedition among the people," that will let nothing be quiet, but "turn the world upside down," Acts xxiv. 5, 6; and will endeavour to bring them to such sufferings, as men really guilty of such crimes deserve.

70. And because the suffering and dissenting party of ministers, when silenced, will leave many vacancies in the churches, they will be fain to fill them with men, how empty and unworthy soever, that are of their own spirit, and will be true to their interests.

71. The exasperation of their sufferings will make many, otherwise sober ministers, too impatient, and to give their tongues leave to take down the honour of the clergy whom they suffer by, more than beseemeth men of humility, charity, and patience.

72. When the people, that most esteem their faithful ministers, are deprived of their labours, by the prohibitions of the rest, and themselves also afflicted with them; it will stir up in them an inordinate, unwarrantable, passionate zeal; which will corrupt their very prayers, and make them speak unseemly things, and pray for the downfal of that clergy, which they take to be the enemies of God, and godliness. And they will think that to speak easily or charitably of such men, as dare forbid Christ's ministers to preach his gospel, and by notorious sacrilege alienate the persons and gifts that were consecrated solemnly to God, is but to be lukewarm, and indifferent between God and the devil.

73. And when they take them as enemies to religion, and to themselves, the younger and rasher sort of ministers, but much more the people, will grow into a suspicion of all that they see their afflicters stand for: they will dislike not only their faults, but many harmless things, yea, many laudable customs, which they use; and will grow into some superstition in opposition to them, making new sins in the manner of worship, which God never forbad or made to be sins; and taking up new duties, which God never made duties; yea, ready to forsake some old and wholesome doctrines, because their afflicters own them; and to take up some new, unsound doctrines, and expositions of God's word, because they are inclined by opinion and passion conjoined, to go as far as may be from such men, whom they think so bad of.

74. And the vulgar people that have but little sense of religion, (that are not by the aforesaid interest united to the afflicting clergy,) having a reverence to the worth of those that are afflicted, and an experience of the rawness and differing lives of many that possess their rooms, will grow to compassionate the afflicted, and to think that they are injured themselves, and so to think hardly of the causers of all this.

75. Hereupon the powerful clergy will increase their accusations against the party that is against them, and declare to the world in print and from the pulpits, their ignorance, unpeaceableness, unruliness, giddiness, false opinions and conceits about the manner of worship, and how unsufferable a sort of men they are.

76. By this time the devil will have done the radical part of his work; which is to destroy much of christian love to one another, and make them take each other for unlovely, odious persons: the one part, for persecuting enemies of godliness, and hypocrites, and Pharisees; the other for peevish, seditious, turbulent, unruly sectaries. And on these suppositions, all their after characters, affections, and practices towards each other will proceed.

77. By this enmity and opposition against each other, both parties will increase in wrath, and somewhat in numbers. The worldly, afflicting clergy will multiply not only such as are disaffected to them, but downright fanatics, and sectaries that will run as far from them as they can, into contrary extremes. For when they are once brought into a distaste of the old hive, the bees will hardly gather into one new one; but will divide into several swarms and hives. As every man's zeal is more against the afflicting party, so he will go further from them; some to be separatists, some anabaptists, some antinomians, some seekers, some quakers, and some to they know not what themselves.

78. For the women, and apprentices, and novices in christianity, that have more passion than judgment, will abundance of them quite overrun, even their own afflicted teachers, and will forsake them, if they will not overrun their own judgments, in forsaking those that do afflict them.

79. And many hypocrites that have no sound religion; but ignorance, pride, and uncharitableness, will thrust in among them, in these discontents; or spring up in the nurseries of these briers of passion, and will bring in new doctrines, and new ways of worship, and make themselves preachers, and the heads of sects; by reason of whom, the way of truth shall be evil spoken of.

80. And many unstable persons seeing this, will dread and loathe so giddy a sort of men, and will turn papists, upon the persuasions of them that tell them that there is no true unity nor consistency but at Rome; and that all must thus turn giddy at last, that are not fixed in the papal head. And thus they that fly too far from the Common Prayer Book, will drive men to the mass; and the afflicters will make sectaries, and the sectaries will make papists.

81. When the violent clergy, instead of a fatherly government of the flocks, have driven the people into passions, distempers, and uncharitable disaffections to themselves, and have also been the great cause of multiplied heresies and sects by the same means, instead of being humbled and penitent for their sin, they will be hardened, and justify all their violences, by the giddiness and miscarriages of those sectaries, which they themselves have made.

82. And when they publish the faults of such, for the justification of their own violence, they will draw thousands into an approbation of their courses, (to think that such a turbulent people can never be too hardly called or used,) and consequently into a participation of their guilt.

83. By all this, the dissenters will be still more alienated from them; and many will aggravate the crime of the ministers that conform to their impositions, and obey them: and for the sake of a few that afflict them, they will condemn many laudable conforming ministers, that never consented to it, but could heartily wish that it were otherwise.

84. And the younger, and more indiscreet, passionate sort, will frequently reproach such, as unconscionable temporizers, that will do any thing for worldly ends, and that as hypocrites for a fleshly interest, concur with the corrupters and afflicters of the godly.

85. These censures and reproaches will provoke those conforming ministers, who are not masters of their passions, nor conquerors of their pride, to think as badly of the censurers as their afflicters do, and to join with them in the displaying of all enormities, and promoting their further sufferings, and publishing the folly and turbulency of their spirits, with spleen and partiality.

86. By these kind of speeches, preachings, and writings, multitudes of the debauched will be hardened in their sin against all religion: for when they observe that it is the same party of men, who are thus reproached, that are the strictest reprovers of their lewdness, their fornications, tippling, gaming, luxuries, and ungodliness; they will think it is no great matter what such a defamed, giddy sort of people say, and that really they are worse themselves.

87. Each party of these adversaries will characterize the adverse party as hypocrites: the passionate sufferers will call the afflicters hypocrites and Pharisees, that have no religion, but a formal show of outside ceremonies and words, and that tithe mint and cummin, and wash the outside, while within they are full of persecuting cruelty, and are wolves in sheep's clothing, loving the uppermost seats, and great titles, and ceremonious phylacteries, whilst they are enemies to the preaching of the gospel of Christ, and get revenues to themselves, and devour not only the houses, but the peace and lives of others, under pretence of long liturgies; and that devour the living saints, while they keep holy days and build monuments for the dead ones, whom their fathers murdered, &c. And the powerful clergy will call the others hypocrites, and labour to show that the Pharisees' character belongeth to them, and that their pretences of strictness in religion, and their long praying and preaching, is but a cloak to cover their disobedience, and covetousness, and secret sins; and that their hearts and inside are as bad as others, and that their fervency in devotion is but a hypocritical, affected whining and canting; and that they are worse than the lesser religious sort of people, because they are more unpeaceable, and disobedient, and add hypocrisy to their sin.

88. The ignorant, worldlings, drunkards, and ungodly despisers of holiness and heaven, being in all countries most contradicted in their way, by this stricter sort of men, and hearing them in pulpit and press so branded for hypocrites, will joyfully unite themselves with the censurers; and so they will make up as one party, in crying down the precise hypocrites; and usually make some name to call them by, as their brand of common ignominy: and they will live the more quietly in all their sins, and think they shall be saved as soon as the precisest, that make more show, but have no more sincerity, but more hypocrisy, than themselves.

89. The suffering party, seeing the ungodly and the conforming afflicters of them thus united, and made one party in opposition to them, will increase their hard thoughts of the adverse clergy, and take them for downright profane, and the leading enemies of godliness in the world, that will be captains in the devil's army, and lead on all the most ungodly against serious godliness, for their worldly ends.

90. And the young and indifferent sort of people, in all countries, that were engaged in neither part, being but strangers to religion, and to the differences, will be ready to judge of the cause by the persons: and seeing so many of the dignified, advanced clergy, and the more sensual sort of the people, on one side, and so many men of _strict lives_ on the other, that suffer also for their religion, and hearing too that it is some name of _preciseness_ that they are reproached by, will think them to be the _better side_; and so the title of the godly will grow by degrees to be almost appropriated to their party, and the title of _profane_ and _persecutors_ to the other.

91. All this while the nonconforming ministers will be somewhat differently affected, according to the different degrees of their judiciousness, experience, and self-denial.

Some of them will think these passions of the people needful, to check the fierceness of the afflicters (which doth but exasperate it); and therefore will let them alone, though they will not encourage them.

Some of the younger or more injudicious, hot-brained sort will put them on, and make them believe, that all communion with any conforming ministers or their parish churches is unlawful, and their forms of worship are sinful and antichristian; and that they are all temporizers and betrayers of truth and purity, that communicate or assemble with them.

The judicious, and experienced, and most patient and self-denying sort, will themselves abstain from all that is sin; and as far as it is in their choice and power, will join with the churches that worship God most agreeably to his word and will; but so, as that they will not be loud in their complaints, nor busy to draw men to their opinions in controvertible points; nor will unchurch and condemn all the churches that have something which they dislike as sinful; nor will renounce communion of all faulty churches, lest they renounce the communion of all in the world, and teach all others to renounce theirs: but they will sometimes communicate with the more faulty churches, to show that they unchurch them not (so they be not forced in it to any sin); though usually they will prefer the purest: yea, ordinarily they will join with the more faulty, when they can have no better, or when the public good requireth it. They will never prefer the interest of their nonconforming party, before the interest of christianity, or the public good. They will so defend lesser truths, as not to neglect or disadvantage the greater, which all are agreed in. They will so preserve their own innocency, as not to stir up other men's passions, nor to make factions or divisions by their difference. They will so dislike the pride and worldliness of others, and their injuries against God and godliness, as not to speak evil of dignities, nor to cherish in the people's minds any dishonourable, injurious thoughts of their kings, or any in authority over them. They will labour to allay the passions of the people, and to rebuke their censorious and too sharp language, and to keep up all due charity to those by whom they suffer; but especially _loyalty_ to their kings and rulers, and peaceableness as to their countries. They will teach them to distinguish between the cruel that are masters of the game, and all the rest that have no hand in it; and at least not to separate from all the rest for the sake of a few. If they will go as far as Martin (in Sulpitius Severus) to avoid all communion with Ithacius and Idacius, and the councils of bishops, that prosecuted the Priscillianists, to the scandal of godliness itself; yet not for their sakes to avoid all others, that never consented to it: nor with Gildas, to say of all the bad ministers, that he was not _eximius christianus_, that would call them ministers, or pastors, rather than traitors. They will persuade the people to discern between good and evil, and not to run into extremes, nor to dislike all that their afflicters hold or use; nor to call things lawful, by the name of sin, and anti-christianity; nor to suffer their passions to blind their judgments, to make superstitiously _new sin_ and _duties_, in opposition to their adversaries; nor to disgrace their understandings and the truth, by errors, factions, revilings, or miscarriages; nor to run into sects; nor to divide Christ's house and kingdom, while they pretend to be his zealous servants. They will persuade the people to patience, and moderation, and peace, and to "speak evil of no man," nor by word or deed to revenge themselves; much less to resist the authority that is set over them by God; but to imitate their Saviour, and quietly suffer, and being reviled not to revile again, but to love their enemies, and bless their cursers.

92. The more sober sort of the people will be ruled by these counsels, and will do much to quiet the rest. But the heretical part, with their own passions, will exasperate many novices and injudicious persons, to account this course and counsel aforesaid, to be but the effect of _lukewarmness_ and _carnal compliance_ with sin, and a halting between two opinions, and a participation in the sin of persecutors and malignant enemies of godliness: and they will believe that whoever joineth with the parish churches, in their way, is guilty of encouraging them in sin, and of false worship.

93. Hereupon they will defame the nonconforming ministers last described, as men of no zeal, neither flesh nor fish; and perhaps as men that would save their skin, and shift themselves out of sufferings, and betray the truth. And when such ministers acquaint them with their unsound principles and passions, they will say of them that they speak bitterly of the godly, and join with the persecutors in reproaching them.

94. And they will carry about among themselves many false reports and slanders against them; partly because passion taketh off charity and tenderness of conscience; and partly because an opinionative model, and siding religiousness, hath ever more followers, and a quicker zeal, than true holiness; and partly because they will think that human converse obligeth them to believe the reports which those that are accounted good men utter; and partly because that they will think, that the upholding of their cause (which they think is God's) doth need the suppression of these men's credit and reputation that are against it.

95. But the greater part of the honest nonconformist ministers will dislike the headiness and rashness of the novices and the sectaries, and will approve of the aforesaid moderate ways. But their opportunities and dispositions of expressing it will be various. Some of them will do it freely, whatever be thought of it; and some of them that have impatient auditors, will think that it is no duty to attempt that which will not be endured, and that it is better to do what good they can, than none. And some will think, that seeing the worldly clergy forbid them to preach the gospel of salvation, they are not bound to keep up any of their reputation or interest, as long as they have themselves no hand in the extremes and passions of the people. And some that have wives and children, and nothing but the people's charity to find them food and raiment, being turned out of all public maintenance by their afflicters, and prosecuted still with continued violence, will think that it is not their duty to beg their bread from door to door; nor to turn their families to be kept on the alms of the parish, by losing the affection of those people, whose charity only they can expect relief from: and therefore, they will think that necessity, and preservation of their families' lives and health, will better excuse their silence, when they defend not those that would destroy them, against the over-much opposition of the people; than the command of their afflicters will excuse their silence, if they neglect to preach the christian faith. And some will think, that finding themselves hated and hunted by one party, if they lose the affection of the other also, they shall have none to do their office with, nor to do any good to; and that they shall but leave the people whom they displease, to follow those passionate leaders, that will tempt them to more dangerous extremities, against the peace of christian societies.

But the most judicious and resolved ministers, that live not on the favour or maintenance of the people, or are quite above all worldly interest, will behave themselves wisely, moderately, and yet resolvedly; and will do nothing that shall distaste sober and wise men, nor yet despise the souls of the most impotent or indiscreet: but by solid principles, endeavour to build them upon solid grounds; and to use them with the tenderness, as nurses should do their crying children. But yet they will not cherish their sin, under the pretence of profiting their souls; nor, by silence, be guilty of their blood; nor so much as connive at those dangerous extremes, that seem to serve some present exigence and job; but threaten future ruin to the churches, and dishonour to the christian cause. And therefore they resolve not to neglect the duties of charity to the bitterest of their persecutors; and the rather, because it will prove in the end a charity to the church, and to the souls of the passionate, whose charity they labour to keep alive. And silence at sin is contrary to their trust and office: and they will not be guilty of that carnal wisdom, which would do evil that good may come by it; or that dare not seek to cure the principles of uncharitableness, divisions, or extremities in the people, for fear of losing advantages of doing them good; or that dare not disown unlawful schisms and separations, for fear of encouraging those malignants that call lawful practices by that name. They will do God's work (though with prudence, and not destructive rashness, yet) with fidelity and self-denial. And they will lay at Christ's feet, not only their interest in the favour of superiors; and their peace, and safety, and liberty, and estates, and lives, which are exposed to malignant cruelty, among the Cainites of the world; but also all the good thoughts, and words, and favour of the religious sort of people, yea, and pastors too. And they will look more to the interest of the whole church, than of a narrow party; and of posterity, than of the present time; as knowing, that at long running, it is only truth that will stand uppermost, when malignant violence, and sectarian passions, are both run out of breath. And therefore, in simplicity, and godly sincerity, they will have their conversations in the world; and not in fleshly wisdom, or selfish blinding passions or factions. Let all men use them how they will, or judge or call them what they will; they will not therefore be false to God and to their consciences. And seeing it is their office to govern and teach the people, they will not be governed by the favour of the most censorious, ignorant, or proud; but will guide them as faithful teachers, till they are deserted by them, and disabled. But the sober, ancient, wise, and experienced, will always cleave to them, and forsake the giddy and sectarian way.

96. In the heat of these extremities, the most peaceable and sober part, both of the conformists and nonconformists, will be in best esteem with the grave and sober people; but in the greatest strait, with both the extremes.

97. The godly and peaceable conformists, will get the love of the sober, by their holy doctrine and lives: but they will be despised by the sectaries, because they conform; and they will be suspected by the proud and persecuting clergy, as leaning to the dissenters, and strengthening them by their favour; because these ministers will, in all their parishes, more love and honour the godly nonconformists, than the irreligious, ignorant, worldly, dead-hearted multitude, or the malignant enemies of godliness.

98. Hereupon these conformists being taken for the chief upholders of the nonconformists, will be under continual jealousies and rebukes. And perhaps new points of conformity shall be devised, to be imposed on them, which it is known their consciences are against; that so they may be forced also to be nonconformists, because secret enemies are more dangerous than open foes.

99. These conformists being thus troubled, will feel also the stirring of passion in themselves; and by the injury, will be tempted to think more hardly of their afflicters than before. And so will part of them turn downright nonconformists; and the other part will live in displeasure, till they see an opportunity to show it. And these are the likeliest to cross and weaken the worldly, persecuting clergy, of any men.

100. And as for the moderate nonconformists, that understand what they do, and why, and seek the reconciling of all dissenters; they will also be loved and honoured by the sober, grave, and experienced christians: but both extremes will be against them. The sectaries will say, as before, that they are lukewarm, and carnal, selfish, complying men. The proud, imposing clergy will say, that it is they that have drawn the people into these extremes; and then complain of them that they cannot rule them. And they will tell them, that till they conform themselves, their moderation doth but strengthen the nonconformists, and keep up the reputation of sobriety among them. And the nearer they come to conformity, the more dangerous they are, as being more able to supplant it. And thus the moderate and reconcilers, will be as the wedge that is pressed by both sides, in the cleft of church divisions; and no side liketh them, because they are not given up to the factious passions or interest of either.

101. Only those will, in all these extremities and divisions, keep their integrity; who are, 1. Wise. 2. Humble and self-denying. 3. Charitable, and principled with a spirit of love. 4. And do take the favour of God and heaven alone for their hope and portion, whatever becometh of them in the world. But the WORLDLY persecuting, and the SECTARIAN party, will be both constituted by these contrary principles: 1. Ignorance and error. 2. Pride of their own understandings; every one thinking that all are intolerable that are not of their mind and way. 3. Uncharitableness, malice, or want of love to others as to themselves. 4. And overvaluing their worldly accommodations, honours, and estates.

102. Hereupon the instruments of a foolish shepherd, will still be used to the greater scattering of the flocks. And because none are so able to dispute against them as the moderate, therefore they will be taken for their most dangerous adversaries. And when they are greatly inclined to the healing of these wounds, the violent and lordly will not suffer them; but will pour oil upon the flames, which moderate men would quench. And, as if they were blindfolding and scourging Christ again, they will follow the people with afflicting wounds; and then charge the moderate ministers with their discontents; and charge them to reduce them to peace and conformity. And if they cannot get them to love and honour those that are still scourging them with scorpions, the scourgers will lay the blame on these ministers, and say, it is all long of them that the people love not those that wound them. And they that cry out most for peace will not endure it, nor give the peace-makers leave to do any thing that will accomplish it; nor will keep the spur out of the people's sides, whilst they look that others (spurred more sharply) should hold the reins; which yet at the same time they take out of their hands, and forbid them to hold, by forbidding them to preach the gospel. So that it will be the sum of their expectations, Perform not the office of pastors, nor preach the gospel of peace and piety to the people any more: but yet, without preaching to them, see that you teach them all to love and honour us, while we silence you, and afflict them; or else we will account you intolerable, seditious schismatics, and use you as such.

103. In some kingdoms or countries, it will be thought, that the people will be brought to no obedience to the _lordly pastors_, till their most _able_ or _moderate ministers_ are kept from them, by banishment, imprisonment, or confinement; which will accordingly be done.

104. When the ministers are banished or removed, that restrained the people's passions, the people will make preachers of themselves; even such as are suited to their minds.

105. Where papists or heretics are shut out by laws, they will secretly contribute the utmost of their endeavours, to make the sufferings of _dissenting protestants_ as grievous as possibly they can; that in despite of them, their own necessities may compel them to cry out for liberty, till they procure a common toleration for all, and open the door for _papists_ and _heretics_, as well as for _themselves_.

106. "Surely oppression will make wise men mad," Eccl. vii. 7.

107. Madmen will speak madly, and do madly.

108. They that speak and do madly, will be thought meetest for Bedlam, and for chains.

109. When the ministers are banished or removed, and the people left to their passions, and their own-made guides and teachers; passionate women and boys, and unsettled novices, will run into unwarrantable words and deeds; and will think those means lawful, which seem to promise them deliverance, though they be such as God forbiddeth.

110. The seditions and miscarriages of some few will be imputed to the innocent.

111. For the sake of such miscarriages, in some kingdoms, the sword will be drawn against them, and the blood of many will be shed.

112. Hereupon the misguided, passionate youth, being by the proud clergy deprived of the presence of that ministry that should moderate them, are likely enough to think rebellion and resisting of authority, a lawful means for their own preservation; and will plead the law of nature and necessity for their justification.

113. If any of the sober, wise, experienced pastors be left among them, that would restrain them from unlawful ways, and persuade them to patient suffering; they will be taken for complying betrayers of religion, and of the people's lives; that would have them tamely surrender their throats to butchery.

* * * * *

As in a parenthesis, I will give them some instances for this prognostic.

(1.) The great Lord Du Plessis (one of the most excellent noblemen that ever the earth bore, that is known to us by any history) being against the holding of an assembly of the French churches, against the king's prohibition, was rejected by the assembly, as complying with the courtiers (because they said, the king had before promised or granted them that assembly); but the refusing of his counsel cost the blood of many thousand protestants, and the loss of all their garrisons and powers, and that lowness of the protestant interest there that we see at this day.

(2.) The great divine, Peter De Moulin, was also against the Rochellers' proceedings against the king's prohibitions (and so were some chief protestant nobles); but he was rejected by his own party, who paid for it, by the blood of thousands, and their ruin.

(3.) I lately read of a king of France, that hearing that the protestants made verses and pasquels against the mass and processions of the papists, made a severe law to prohibit it. When they durst not break that law, their indiscreet zeal carried them to make certain ridiculous pictures of the mass priests and the processions; which moderate ministers would have dissuaded them from, but were accounted temporizers and lukewarm: by which the king being exasperated, shut up the protestant churches, took away their liberties, and it cost many thousand men their lives. And the question was, Whether God had commanded such jeers, and scorns, and pictures, to be made at so dear a rate, as the rooting out of the churches, and religion, and the people's lives?

(4.) Great Camero (one of the most judicious divines in the world) was in Montabon, when it stood out in arms against the king (accounted formerly impregnable). He was against their resistance, and persuaded them to submit. The people of his own religion reviled him as a traitor: one of the soldiers threatened to run him through. In a Scottish passion he unbuttoned his doublet, and cried, _Feri, miser_, Strike, varlet, or do thy worst; and in the heat, striving to get his own goods out of the city, fell into a fever and died. The city was taken, and the rest of the holds through the kingdom after it, to the great fall of all the protestants, and the loss of many thousand lives.

* * * * *

114. Where the devil can bring differences to extremities of violence, the issues are not hard to be conjecturally foreseen; but are such as my prognostics shall no further meddle with, than to foretell you, that both sides are preparing for the increase of their fury and extremities, and at last for repentance, or ruinous calamities, if they do as I have described.

115. Carnal and discontented statesmen and politicians, will set in on both sides, to blow the coals, and draw on feuds for their own ends, and head the discontented people to their ruin.

116. But in those countries, where the difference never cometh to such disorders, there will be a war bred, and kept up in the people's hearts; and neighbours will be against neighbours, as Guelphs and Gibellines.

117. When kingdoms are thus weakened by intestine discontents, it will increase the hopes and plots of foreign enemies, and make them think that one party (that suffer) will be backward to their own defence, as thinking they can be no worse (which is the hopes of the Turks in Hungary).

118. It will be a great injury, and grief, and danger to christian kings and states, to have their kingdoms and commonwealths thus weakened, and the cordial love and assistance of their subjects made so loose and so uncertain.

119. And it will be a continual vexation to wise and peaceable princes, to govern such divided, discontented people; but to rule a united, loving, concordant, peaceable people, will be their delight and joy.

120. A WORLDLY, covetous, proud, domineering, malignant, lazy clergy, will, in most christian nations, be the great plague of the world, and troublers of princes, and dividers of churches; who, for the interest of their grandeur, and their wills, will not give the sober, and peaceable, and godly ministers, or people, leave to serve God quietly, and live in peace. And the impatient, self-conceited, sectarian spirit, which, like gunpowder, takes fire upon such injuries, is the secondary divider of the churches, and hinderer of christian love and peace; and by their mutual enmity and abuses, they will drive each other so far into the extremity of aversion and opposition, that they will but make each other mad; and then, like madmen, run and quarrel, while sober men stand by and pity them; but can help neither the one party nor the other, nor preserve their own or the public peace.

121. The grand endeavour of the worldly clergy, will be (in most kingdoms of the world) to engage princes on their side, and to borrow their sword, to do their work with, against gainsayers: for they have no confidence in the power of the keys; but will despise them secretly in their hearts, as leaden, uneffectual weapons, while they make it the glory of their order, that the power of the keys is theirs.

122. If princes suppress disorders by the sword, the said clergy will ascribe the honour of it to themselves; and say it was _their order_, that kept up so much order in the churches. And when they have put princes to that trouble, will assume to themselves the praise.

123. The devil will set in, and do his utmost, to make both rulers and people believe, that all this confusion is long of the christian religion, and the strict principles of the sacred Scriptures; and so to make men cast off all religion, and take christianity to be contrary to their natural and civil interests.

124. And the papists will every where persuade high and low, that all this cometh by meddling so much with the Scriptures, and busying the common people with religion; and leaving every man to be a discerning judge of truth and duty, instead of trusting implicitly in the judgment of their church. And so they would tempt princes tamely to surrender half their government (that is, in all matters of religion) to the pope; and persuade the people to resign their reason or humanity to him; (that he who is so far off may rule it all over the world, by his missionaries and agents, who must live upon the prey;) and then he knoweth that he shall have both swords, and be the universal king.

125. To this end, they will strive to make some rulers as bad as they would have them, to do their work, and to make the rest thought worse of than they are, that they may have a fair pretence for their treasons and usurpations; which was the case of all the writers, that plead for Pope Gregory the Seventh, against the German emperors; who took that advantage, to settle the cardinals' power of elections; and, in a council at Rome, to declare the pope to be above the emperor, and to have power to depose him: and as bad was done in the general council, at Lateran, under Innocent the Third. Can. 2, 3.

126. Concerning princes, I shall give you no prognostics but Christ's; that it will "be as hard for a rich man to enter into heaven, as for a camel to go through a needle's eye." And therefore, you may know what men the rich will be, in most countries of the world.

127. And the rich will be the rulers of the world; and it is meet it should be so: not that men should rule because they are rich, but they that rule should be rich; and not exposed to contempt, by a vulgar garb and state.

128. But some wise and good princes and magistrates God will raise up, to keep the interest of truth and justice from sinking in barbarousness, and diabolical wickedness.

129. And where princes and magistrates are bad, they will seldom do so much hurt as good, or prove very cruel, where the worldly and corrupt clergy do not animate and instigate them; their reason, their interest, and their experience will lead them, by man-like usage, to seek the people's love and quietness, and their kingdom's unity and strength. But bloody persecutions (such as that of the Waldenses, Piedmont lately, France, Ireland, Queen Mary's, &c.) are ordinarily the effects of clergy interest and zeal.

130. The grand design of the devil, through the world, will be to corrupt the two great ordinances of God, _magistracy_ and _ministry_; and turn them both against Christ, who giveth them their power. The instances of his success, are most notorious in the Turkish empire, and the papal kingdom, called by them the catholic church; which Campanella, de Regno Dei, doth labour to prove, by all the prophecies cited by the millenarians, or fifth-monarchy men, to be the true universal kingdom of Christ; in which, by his vicar the pope, he shall reign over all the kings and kingdoms of the earth.

A PROGNOSTICATION

OF THE CHANGES THAT WILL BE IN CHRISTENDOM IN THE GOLDEN AGE,

AND TIME OF TRUE REFORMATION AND UNITY.

1. Because it is made part of our prayers, "Thy will be done on earth, as it is in heaven;" and, "we look for a new heaven, and a new earth, wherein dwelleth righteousness." I hope their opinion is not true, who think that the earth shall still grow more and more like to hell, till the general conflagration turn it into hell, and make it the proper seat of the damned. Yet, lest this should prove true, I will place my chief hopes in heaven; remembering who said, "Sell all, and follow me, and thou shalt have treasure in heaven" (and not on earth). But supposing that ever the world will come to full reformation and concord, (of which I am uncertain, but do not despair of,) I proceed to my prognostics of the way.

2. God will stir up some happy king, or governor, in some country of christendom, endowed with wisdom and consideration; who shall discern the true nature of godliness and christianity, and the necessity and excellency of serious religion; and shall see what is the corruption and hinderance of it in the world; and shall place his honour and felicity in pleasing God, and doing good, and attaining everlasting happiness; and shall subject all worldly respects unto these high and glorious ends. And shall know, that wisdom, and godliness, and justice leave the most precious name on earth, and prepare for the most glorious reward in heaven: in comparison of which, all fleshly pomp and pleasure is dross and dung, and worthy of nothing but contempt.

3. This prince shall have a discerning mind, to know wise men from foolish, good from bad; and among the ministers of Christ, to discern the judicious, spiritual, heavenly, sober, charitable, and peaceable sort, from self-seeking, worldly men; that make but a trade of the ministry, and strive not so much for heaven, and the people's salvation, as they do for worldly honours, power, and wealth. And he shall discern how such do trouble the churches and the world, and cause divisions, and stir up violence, for their own worldly interests and ends.

4. He will take the counsel neither of worldlings, nor true fanatics, and dividing persons; but of the learned, godly, self-denying, sober, peaceable divines; with his grave and reverend senators, judges, and counsellors; that know what is reason and justice, and what belongeth to the public good, as well as to the true interest of the church, and of men's souls.

5. He will know those men, whom he is concerned to use, and to judge of, as far as may be, by personal acquaintance and observation; and not by the partial reports of adversaries, behind their backs: and so he will neither be deceived in his instruments, nor disappointed by them.

6. He will call together the wise, peace-making persons; and with the strictest charge, commit to them the endeavours of reconciling and uniting the several parties; by drawing their differences into the narrowest compass, and stating them more correctly than passionate men do; and by persuading them to love and peace, and to all such abatements and forbearances, as are necessary. And his own prudent oversight and authority (like Constantine's at Nice) will facilitate the success.

7. He and his people will inquire, what terms of concord are meet, not only for some one corner or country, but for all the christian world; that when he hath found it out, he and his kingdom may be a pattern to all christendom, and the spring and leaven of a universal concord of all christians.

8. Therefore, he will inquire of Vincent. Lirinensis, Catholic Terms of _Quod_, 1. _Ab omnibus._ 2. _Ubique._ 3. _Semper, receptum est._

(1.) What all christians are agreed in, as christians, in the essentials of their religion.

(2.) What all christians did agree on, in the apostles' time, which was the time of greatest light, love, and purity.

(3.) What all christians, in all kingdoms of the world, since then, to this day, in the midst of all their other differences, have been and still are agreed in, as their religion.

For he will see, that there is no hope of agreeing the disagreeing world (at least, in many an age) by changing men's judgments from what they are, and bringing them all in controverted things to the mind of some party; nor to agree them on any terms, in which they do not really agree. But that their concord must be founded in that, which they are indeed all agreed in; leaving the superfluities or additions of each party, out of the agreement.

9. The peace-makers will then find, that the christian religion is contained in three forms.

(1.) In the sacramental covenant with God the Father, Son, and Holy Ghost, as the briefest formula.

(2.) In the creed, Lord's prayer, and decalogue; as the summaries of the _credenda_, _appetenda_, and _agenda_, matters of faith, will, (or desire,) and practice, as the larger form.

(3.) In that canon of Scripture, which all the churches receive, as the largest form or continent.

And that he who is understandingly a sacramental covenanter with God the Father, Son, and Holy Ghost, was ever taken for a visible christian. And therefore baptism was called our christening; and the baptized taken for christians, before they knew the controversies of _this_ church, or _that_: and that the competent, explicit understanding of the creed, the Lord's prayer, and decalogue, was ever taken for a competent understanding of the sacramental covenant, and more. And that he that implicitly receiveth the commonly received canonical Scripture, as God's word, (though he understand no more than as followeth,) and that explicitly understandeth the creed, Lord's prayer, and decalogue, and receiveth them, and consenteth to the sacramental covenant, always was accounted, and is still to be accounted, a christian. On these terms, therefore, the peace-makers will resolve to endeavour the union of the churches.

10. Therefore they will pare off, and cast away, (as the greatest enemy to unity,) all those unnecessary controversies, or things doubtful, which christians (yea, or divines) were never agreed in, and which never were the happy and successful means or terms of any extensive concord; and which have long been tried to be the great occasions of all the scruples, and contentions, and divisions, and woeful consequents in the churches. And they will once more say, "IT SEEMETH GOOD TO THE HOLY GHOST, AND TO US, TO LAY UPON YOU NO GREATER BURDEN THAN THESE NECESSARY THINGS," Acts xv. 28. All christians shall, in general, receive the canonical Scripture as God's word; and more particularly, the creed, Lord's prayer, and decalogue, as the summary of necessaries; and shall profess, with competent understanding of it, their consent to the sacramental covenant; and vow and devote themselves therein to God. And this shall be all the title, which they shall be forced to show, for their visible church communion. And though a higher measure of the understanding of the same principles and rules, shall be required in teachers, than in the flock; and accordingly, the ordainers shall try their understandings, together with their utterance and ministerial readiness of parts; yet shall the teachers themselves be (ordinarily) forced to no other subscriptions, professions, or oaths, (besides their civil allegiance,) than to assent and consent to all aforesaid; and to promise ministerial fidelity in their places. All councils, called general or provincial, canons, decretals, articles, formulas, rubrics, &c. shall be reserved to their proper use; but be no more used for insnaring and dividing subscriptions, professions, or oaths; or made the engines to tear the churches.

11. When all those superfluities, and foot-balls of contention, are cast out of the way, the power of the keys, or pastoral government, shall come to be better known and exercised, and the primitive discipline set up; which took place before Cyril of Alexandria took up the sword, and pride swelled the bishops into a secular state, and way of rule. Then it shall be church government, to see that the people be duly taken into the sacramental covenant, and learn the creed, Lord's prayer, and decalogue; and be instructed in the word of God, and live together in sobriety, righteousness, and godliness. And the pastors shall leave secular matters to the magistrates; and be no more troubled nor corrupted by their use of any forcing power: their government shall be a paternal, authoritative exercise of instruction, and of love, and no more; like that of a tutor to his pupils, a physician in his hospital, a philosopher in his school (supposing a divine commission and rule). The church itself shall be all their courts, (supposing the magistrates,) and the people the witnesses; and the present incumbent pastors be the judges, without excommunicating and absolving lay-chancellors, surrogates, commissaries, or officials. And all the materials of contention being now gone, they shall have nothing to do in these courts, but to try whether the people have learned and understand their catechisms, and consent to God's covenant, and communicate in his worship with the church; and when any are accused of wicked living, contrary to sobriety, righteousness, and godliness, to try whether these accusations be well proved: and if so, to persuade the offenders to repent; and by plain Scripture arguments, to convince them of the sin; and with tears, or fatherly tenderness and love, to melt them into remorse, and bring them to confess and forsake the sin. And if this cannot be done at once, to try again and again, and pray for their repentance. And, when there is no other remedy, to declare such a one openly incapable of church communion; and to require the church to avoid communion with him, and him to forbear intruding into their communion: and to bind him over by a ministerial denunciation of God's displeasure, (as against the impenitent,) to answer it at the bar of God himself; as one that is under his wrath, till he do repent. And this is the utmost of the pastoral power that shall then be used (supposing private admonitions): and this only in that church or congregation wherein the sinner had before his communion; and not at a distance, nor in other churches, or parts of the world, where the pastor hath no charge. Yea, this much shall not be exercised irregularly, and at random, to the injury of the flock; but under the rules and remedies afterward here expressed.

12. The primitive church form shall be restored: and as (where there are christians enough) no churches shall be too small, so none shall be greater for number or distance, than to be one true particular church; that is, a society of christians united as pastor and people, for personal communion and assistance in God's public worship, and holy living: that is, so many as may have this personal communion, if not all at once, yet _per vices_, as oft as is fit for them to meet with the church (which all in a family cannot usually do at once). So that Ignatius's church mark shall be restored, To every church there is one altar, and one bishop, with his fellow-presbyters and deacons. And there shall no more be a hundred, or six hundred, or a thousand altars to one bishop, _primi gradus_, and in one church of the first form, called a particular church. Nor shall all the particular churches be unchurched for want of true bishops; nor all their pastors degraded into a new order of teaching ministers, that have no power of pastoral government; nor the true discipline of the churches be made a mere impossible thing, whilst it is to be exercised by one bishop only over many hundred congregations, which do every one of them afford full work for a present bishop. Nor shall the bishop's office be thought so little holy, any more than preaching, and sacramental administrations, as to be performable by a lay-delegate, or any one that is not really a bishop. But the people shall know them that are "over them in the Lord, which labour among them, and admonish them; and shall esteem them very highly in love for their work's sake; and shall be at peace among themselves," 1 Thess. v. 12, 13. Such bishops as Dr. Hammond in his "Annotations" describeth; that had but one church, and preached, baptized, catechised, visited the sick, took care of the poor, administered the Lord's supper, guided every congregation as at present in public worship, and privately instructed and watched over all the flocks; shall be in every church that can obtain such.

13. Where the churches are so great as to need, (as most will do,) and so happy as to obtain, many faithful presbyters or pastors, whether they shall live together in a single college life, or married, and at a distance; and whether one as the chief, or bishop, shall be president, and have a negative voice, or all be equal in a concordant guidance of the flocks; shall be left to the choice and liberty of the several churches, by mutual consent of pastors, and people, and magistrates, to do and vary, as their several states and exigences shall require: and shall neither be called antichristian or odious tyranny on the one side, nor made of necessity to the church's communion or peace on the other, as long as the true pastoral or episcopal office is exercised in every particular church.

14. Neither magistrates nor other bishops shall make the bishop's or pastor's sermons and prayers for him; but leave it as the work of the speaker's office, to word his own sermons and prayers; and to choose a set form or no set form, the same or various, as the case requireth: yet so as to be responsible (as after) for all abuses and mal-administrations, and not suffered to deprave God's worship, by confusion or hurtful errors, or passionate and perverse expressions; but to be assisted and directed to use his office in the most edifying ways, by such kind of helps as his personal weaknesses shall require. And where set forms are used, none shall quarrel with them as unlawful.

15. None of the people shall have the high privileges of church communion and sacraments bestowed on them, against their wills; no more than a man impenitent and unwilling, shall be ministerially absolved from the guilt of sin. For every sacramental administration, whether of baptism, or of the body and blood of Christ, is as full an act of ministerial absolution as any pastor can perform: and what he doth to particular persons upon their penitence after a lapse, that the pastor doth to the whole church at the Lord's supper. And as consent is made by Christ the condition of pardon and covenant benefits, which no non-consenter hath a title to; so therefore professed consent is necessary to the sacramental collation or investiture: and those that are but constrained by the apparent danger of a fine or gaols, are not to be accounted voluntary consenters by the church; when the Lord of the church will account none for consenters, that will not forsake all, and endure fines and gaols, rather than to be deprived of the benefits of mystical and visible church communion. The magistrate therefore will wisely, and moderately, bring all the people to hear that which is necessary to their good; but will not by penalties force the unwilling to receive either absolutions or communion with the church, in its special privileges. But if the baptized refuse church communion afterwards, they lamentably punish themselves; and if it be found meet to declare them excommunicate, it will be a terrible penalty, sufficient to its proper use.

16. The magistrate will not imprison, harm, confiscate, banish, or otherwise punish any of his subjects, _eo nomine_, because they are excommunicate; for that is to punish his body because his soul is punished. Nor will he hearken to those unbelieving clergymen, that cry up the power of the keys as their office; and when they have done, scorn it as an ineffectual shadow of power, which will do nothing without the magistrate's force. But he will himself hear and judge before he punish, and not be debased to be the clergy's executioner, to punish before he have tried the cause; because clergymen's pride and passions may else engage him to be the instrument of their vices and revenge. Yea, as he that seeth a man punished in one court, will be the more dilatory to bring him to punishment in another, for the same crime; so the magistrate that seeth a man excommunicated for his fault, will rather delay his civil force against that man, to see what effect his excommunication will have: because the conjunction of the sword against the excommunicate as such, doth corrupt Christ's ordinance, and make the fruit of it utterly undiscernible, so that no one can see whether ever it did any thing at all, or whether all was done by the fear of the sword. And verily, a faithful minister, that seeth a sinner come to confession of his fault, but when he must else lie in gaol and be undone, will be loth to take that man for a true penitent. And to force pastors to absolve or give the sacrament to every one that had rather take it than lie in gaol and be undone, is to set up such new terms of church communion, which Christ will give men little thanks for. Church communion is only a privilege due to volunteers and penitents. But yet the magistrate may punish men with fines or other penalties for the same faults for which they are excommunicated, having tried and judged them in his own court; but not "_quarterus_" excommunicate, but according to the nature of the crime.

17. The schools of learning, and academies, shall not educate youth either in idleness, luxury, or hypocritical formality; but under learned, pious tutors, in learning sobriety and piety; from whence they shall not over-hastily leap into the pastoral office.

18. None under thirty years of age (at what time Christ himself entered on his public works) shall take a pastoral charge, except in case of mere necessity of the church, no, not on pretence of extraordinary fitness; but till then shall employ themselves as learners, catechists, schoolmasters, or probationers. Nor shall they meddle in the pulpits with matters of such controversies as the church is in danger to be troubled with.

19. Ministers shall all be commanded by the magistrate, and advised by the neighbour pastors, to forbear all unnecessary controversies in the pulpits; and to teach the people the foresaid substantials, the covenant of grace, the creed, Lord's prayer, and decalogue, the duties of faith, love, repentance, and obedience; and shall reserve their subtle and curious speculations for schools and theological writings: and so the christian people shall be bred up in the primitive, plain simplicity of doctrine and religion; and their brains shall not be heated and racked with those new-coined phrases and subtleties, which will but distemper them into a proud, contentious, wrangling disease; but will not be truly understood by them, when all is done. And so, when it is the people's work to hear only (usually) the doctrine of the catechism, and simple old christianity, and to talk of no other; 1. Their time will be employed in promoting faith, repentance, love, and obedience, which was wont to be spent in vain janglings and strife of words. And, 2. Religion will be an easier thing; and, consequently, will be more common (as cheap food and raiment is every one's pennyworth): and ministers may hope to bring the generality of their people to be savingly and practically religious: whereas the fine-spun religion of novelists, and wranglers, that pretend new light and increase of knowledge, doth not only dwindle into a cobweb of no use, or life, or power; but must be confined to a few, that can have leisure to learn to talk in new phrases, and will but become the matter of ignorant men's pride and ostentation; and make them think, that they only are the religious people; and all that cannot talk as they, are profane, and not to be admitted to their communion. Whenas the apostolic, primitive, plain religion, without the laces, and whimsies, that dreamers have since introduced, would make men humble, holy, heavenly, obedient, meek, and patient; and spare men the loss of a great deal of time.

20. The maintenance of the ministry shall neither be so poor, as to discourage men from devoting their children to the office, or disable them from a total addictedness to their proper work, by any distracting wants or cares; nor yet wholly disable them from works of charity: nor yet so great, as may be a strong bait to proud, covetous, worldly-minded men, to intrude into the ministry for fleshly ends. It shall be so much, as that the burden of their calling may not be increased by want; but yet not so much, but that self-denial shall be exercised by all that undertake the ministry; and of the two, the burden of the ministerial labours, with its proper sufferings, shall to flesh and blood seem to preponderate the worldly advantage. So greatly needful is it to the church, that all ministers be self-denying men; that valuing things spiritually can practise humility, mortification, and contempt of the world, as well as preach it.

21. There shall be a treble lock upon the door of the ministry:--

(1.) Whether they are fit to be ministers in general, the ordainers shall judge.

(2.) Whether they are fit to be the pastors of this or that particular church, the members of the church shall so far judge, as that none shall become their pastors without their own consent.

(3.) Whether they be fit for the magistrate's countenance, maintenance, and protection, the magistrate himself shall judge.

And therefore, all three shall severally try and approve each pastor: yet so, that the two first only be taken as necessary to the office itself; and the third only to the maintenance and encouragement or defence of the officer. And though sometimes this may occasion disagreements and delays for a time; yet, ordinarily, the securing of a faithful ministry, and other good effects, will countervail many such inconveniences.

22. No one church shall have the government of another church; and the secular differences of metropolitans, patriarchs, &c. which was set up in one empire, upon secular accounts, and from secular reasons, shall all cease. And no differences shall be made necessary among them, which Christ hath not made necessary. But christian princes shall take warning by the Greek and Latin churches, and by all the calamities and ruins which have been caused in the christian world, by bishops striving who should be the greatest, when Christ decided the controversy long ago, Luke xxii.

23. As christians hold personal, christian communion, in their several particular churches; so churches hold a communion of churches, by necessary correspondencies and associations: not making a major vote of bishops in synods, to have a proper government over the minor part; but that by counsel and concord, that may help and strengthen one another, and secure the common interest of christianity. And that he that is a member of one church, may be received of the rest; and he that is cast out of one, may not be received by the rest, unless he be wronged. So that it shall not be one politic church, but a communion of churches.

24. The means of this communion shall be,

(1.) By messengers.

(2.) By letters and certificates communicatory.

(3.) By synods.

25. These synods shall, as to a few neighbour churches, be ordinary and stated; and the meetings of ministers in them shall be improved,

(1.) To the directing and counselling of one another, in matters doubtful; especially of discipline.

(2.) To edify each other by conference, prayer, and disputations.

(3.) That the younger may be educated under the grave advice and counsels of the elder.

(4.) That the concord of themselves, and the churches under them, may be preserved.

But if they would grow imperious, tyrannical, heretical, or contentious, the magistrate shall hinder their stated, ordinary meetings; that it be not accounted a thing simply necessary, nor used to the disturbance of the church or state. And all provincial, national, and larger councils, shall be held by the magistrate's consent.

26. He that taketh himself to be wrongfully excommunicated in one church, shall have a treble remedy:

(1.) To have his cause heard by the associated pastors of the neighbour churches; though not as rulers of the bishop or pastor of that particular church, yet as counsellors, and such whose judgment bindeth to concord in lawful things.

(2.) To be admitted by another church, if it appear that he is wronged. And,

(3.) To appeal to the magistrate, as the preserver of justice and order in all societies.

27. The magistrate shall appoint some of the most grave, and wise, and godly, and moderate of the ministers, to have a general inspection over many churches; and to see that they be well taught and ordered, and that pastors and people do their duty: who shall therefore oft visit them, and shall instruct and exhort the younger ministers; and with the countenance of the magistrate, and their own seniority and ability, shall rebuke the slothful and faulty ministers; and persuade them to diligence and fidelity: but shall exercise no outward force by the sword; nor any excommunication by themselves alone, or otherwise than in the aforesaid regular way.

28. All ordinations shall be performed, (except in case of necessity,) either in the assembly of the associated pastors, with their president; or in the vacant church, by some of them, appointed by the rest; or by the general visitor, last mentioned, with a competent number of assistants. But still, an ordination to the ministry in general, shall not be taken to be formally the same as the affixing him to this or that church in particular; nor more than the licensing of a physician is the same with the affixing him to a particular hospital.

29. A catalogue shall be drawn up of some of the greatest verities, which are not expressly found in the creed, Lord's prayer, or decalogue; which, as the articles of confession of the associated churches of the nation, shall serve for these three uses:--

(1.) To satisfy all foreign churches, against any accusation, that they are orthodox.

(2.) To examine the knowledge of such as are admitted to the ministry by (but not to be subscribed, unless only as to a general acknowledgment of the soundness of their doctrine; without saying that, There is nothing faulty in them).

(3.) To be a rule of restraint to ministers, in their preaching; that none be allowed publicly, after admonition, to preach against any doctrine contained in them.

30. The usurped ecclesiastical power of bishops, and presbyteries, and councils, (which were coercive, or imitated secular courts, or bound the magistrate to execute their decrees,) being cast out, and all pastors restrained from playing the bishops in other churches, out of their own charge, the magistrate shall exercise all coercive church government himself; and no more trust the sword directly, or indirectly, in the hands of the clergy, who have long used it so unhappily, to the disturbance of the christian world, and the shedding of so much innocent blood. Where it may be had, there shall be a church justice, or magistrate, in every considerable parish; who, being present, shall himself hear how ministers preach, and behave themselves among their people. And all ministers and churches shall be responsible to the magistrate, for all abuses, and mal-administration. If any minister preach or pray seditiously, abusively, factiously, railingly, against tolerable dissenters, to the destroying of christian love and unity; or heretically, to the danger of the people's souls; or shall exercise tyranny over the people, or live a vicious life; or be negligent in his office of teaching, worship, or discipline, or otherwise grossly misbehave himself; he shall be responsible both (as aforesaid) to the associated pastors and visitor, (or archbishop,) and also to the magistrate; who shall rebuke and correct him, according to the measure of his offence. And it shall appear, that the magistrate is sufficient for all coercive church government, without all the clergy's usurpations; which uphold the Roman and other tyrannical societies.

31. The question, Who shall be judge of heresy, schism, or church sins? shall be thus decided.

(1.) The bishops or pastors of the particular churches shall be the judges, who is to be denied communion in their churches as heretics, schismatics, &c.

(2.) The associated churches shall be judges, (in their synods, or by other correspondence,) who is to be commonly denied communion in all their churches; and what pastors and churches shall have the _dextram communionis_, and who not.

(3.) The magistrate shall be the only judge, who is to be punished for heresy or schism, &c. with fines, or any outward, corporal penalty. And no one shall usurp the other's right.

32. The magistrate shall silence all preachers that, after due admonition, so grossly misbehave themselves in doctrine, worship, or conversation, as to be the plagues of the churches, and to do apparently more hurt than good. But as to all worthy and able ministers, if they commit any fault, they shall be punished as other subjects, only with such penalties as shall not, by silencing or restraint, be a punishment to the innocent people's souls, nor hinder the preaching of the gospel of salvation: even as if the common bakers, brewers, butchers, carpenters, perform their work perniciously, (poisoning their beer, bread, and meat,) they shall be forbid the trade; but for other faults, they shall be so punished, that the people be not left without bread, beer, meat, houses, for their faults.

33. If any heretics (as Arians, Socinians, &c.) would creep into the ministry, there shall not be new forms of subscription made to keep them out; (which it is likely, with their vicious consciences, would be ineffectual, and would open a gap to the old church tyrannies and divisions;) nor an uncertain evil be ineffectually resisted by a certain greater mischief. But while he keepeth his error to himself, he is no heretic as to the church (_non apparere_ being equal to _non esse_): and when he venteth his heresy, he is responsible all the ways aforesaid, and may be by the magistrate punished for his crime, and by the churches be branded as none of their communion; which is the regular way of reforming crimes, viz. By judgment and execution, and not by making new rules and laws, as fast as men break the old; as though laws could be made which no man can break.

34. The magistrate shall countenance or tolerate no sin or error, so far as he can cure it by just remedies, which will not do more harm than good: but he shall unwillingly tolerate many tolerable errors and faults; because it is not in his power to remedy them, but by such means. But,

(1.) The sound and concordant ministry only shall have his countenance and maintenance.

(2.) Smaller errors and disorder shall be best cured by gentle rebukes, and discountenance, and denial of maintenance; together with the disgrace that will be cast upon them, by the judgment and dissent of all the united, concordant ministers and churches (which together will do more and better, than exasperating cruelties will do).

(3.) The publishing of pernicious principles shall be restrained more severely.

But though men may be restrained from venting pernicious falsehoods, they cannot be constrained to believe the truth; (we are not so happy;) nor shall they be constrained to lie, and say that they believe it when they do not.

35. All matters of quarrels, division, and cruel usage of each other, being thus cut off and gone, bitterness and revengeful thoughts will cease, and love will revive in all men's breasts, and unity and peace will follow of its own accord. And if any heretical or contentious sect arise, the hearts of all united people will so rise against them, that desertion and shame will quickly kill them.

36. Then will the hearts of the people cleave to their pastors: and they will be no more put on the great difficulties of loving the bishops that hurt them, or of loving them in gaols; but it will be as easy to love them, when they feel the love to their souls in the labours and kindness of their pastors, as to love their dearest and nearest friends. And then love will open the people's ears to the teacher's doctrine, and it will do them good: and then the labours and lives of faithful ministers will be sweet and easy, when the love, and the unity, and faithfulness of the people, is their daily encouragement. Oh how good, and how happy, will it be for pastors and people thus to live in love and unity! It will not only remind us of Aaron's perfume, but of the Spirit of love that dwelt in our Redeemer, and which he promised should be his seal and mark upon all his true disciples; yea, and of the celestial society, and life of perfect love.

37. Then shall neighbours exercise their charity, for the help of the ignorant about them, without the suspicions of venting heresies, or sedition, or encroaching on the pastor's office. And neighbours, when they come together, shall not take praying together, or holy conference, or singing God's praise, or reading good books, or repeating their teachers' sermons, or counselling each other, to be a bad or dangerous work: but the ignorant, that cannot spend the Lord's day in holy exercises at home, (because they cannot read or remember much,) shall join with the families of their more understanding neighbours, who can help them; (as they met, Acts xii. 12, for prayer; and as neighbour families were to join in eating the passover with the family that had not enough to eat it;) for love and unity shall end these jealousies. And all shall be done under the guidance and oversight of their pastors; and not in enmity of opposition to them, or to the concordant church assemblies. And oh what helps and comfort will this be to all faithful pastors, when all the work lieth not on them alone; but every one sets his hand to build, in his proper place; and when they that converse together all the week, are seconding that which he more seldom teacheth them in public!

38. The younger sort of ministers, that are now bred up in Vulcan's forge, shall be then trained up under grave and peaceable men; where uniting and peace-making principles shall be the rudiments of their literature.

39. And the younger sort of the people shall be no more tempted into envious heats against their afflicters; nor into contentious sects, because of controversies; but shall be fed with the milk of peaceable principles, and be educated in the love of love itself. And the names of sects, and church divisions, and proud pretendings, shall, by use, be made as disgraceful, as now the names of swearing, drunkenness, and whoredom are.

40. And oh how dear, how amiable, how honourable will their governors be, to such a people (especially that blessed prince, that shall first perform this work)! How heartily will they pray for them, plead for them, and fight for them! and how freely will they contribute any thing in their power to their aid! and how impatient will they be against every word that would dishonour them! How blessed will the people be under such a prince! and how sweet and easy will the life of that prince be, that is to govern such a people!

GRANT, O LORD, THAT THIS GREAT HONOUR AND COMFORT MAY FALL INTO THE HANDS OF THE KING OF ENGLAND, BEFORE ALL OTHERS IN THE WORLD. Kings will then see, that it is their interest, their honour, and their greatest happiness on earth, to be the wise, pious, righteous governors, of a wise, pious, just, united people; that love them so much, that still they would fain serve them better than they are able.

41. The ignorant, vulgar, and ruder sort, observing this amiable concord, and all the blessed fruits thereof, will admire religion, and fall in love with it: and multitudes that shall be saved, will be daily added to the seriously religious, and the house of Christ will be filled with guests.

42. Hereupon the scandalous and flagitious lives of common protestants will be much cured; for the number of the flagitious will grow small, and crimes will be under common disgrace. Besides that, they will be punished by the magistrate; so that gross sin will be a marvel.

43. The books of plain doctrine and holy living, with the pacificatory treatises of reconcilers, will then be most in esteem and use; which now are so disrelished by turbulent, discontented, siding persons. And abundance of controversial writings, about church government, liturgies, ceremonies, and many other matters, will be forgotten and cast aside as useless things; for the swords shall be made into plough-shares and pruning-hooks.

44. The happy example of that happy prince and country, that shall begin and first accomplish this work, will be famous through all the protestant churches; and will inflame such desires of imitation in them all, and be such a ready direction in the way, that it will greatly expedite their answerable reformation. And the famous felicity of that prince, in the reformation and concord of his subjects, will kindle in the hearts of other protestant princes and states an earnest desire of the same felicity. And so, as upon the invention of printing, and of guns, the world was presently possessed of guns and of printed books, that never before attained any such thing; so here, they that see the happiness of one kingdom brought about, and see how it was done, will have matter enough before their eyes, both to excite their desires and guide their endeavours in the means to bring all this to pass.

45. The protestant kingdoms and states, being thus reformed and united in themselves, will be inflamed with an earnest desire of the good of all other churches, and of all the world: and therefore, as divines have held something called general councils for the union of all those churches; so these princes will by their agents hold assemblies for maintaining correspondence, to the carrying on of the common good of the world, by the advantage of their united counsels and strength; and then no enemy can stand long before them. For they that love and serve them zealously at home, will venture their lives for them zealously abroad, if there be cause.

46. The excellent and successful use of the magistrate's government of the churches in their dominions, will quite shame all the usurping claims of the pope and general councils, and their mongrel ecclesiastic courts, and all the train of artifices and offices, by which their government of the world is managed. And the world, and especially princes, will plainly see how much they were abused by their usurpations, and that there is no need of pope or cardinal, nor any of those officers or acts at all; but that these are the mere contrivances of carnal policy, to keep up an earthly kingdom under the name of the catholic church. And also the purity and unity of the reformed churches, where the vulgar have more religion and union than their monasteries, will dazzle the eyes of the popish princes, states, and people; and when they see better, and especially the happiness of the princes, they will forsake the usurper that had captivated them by fraud, and will assume their freedom and felicity; and so the Roman church kingdom will fall.

47. The deluded Mahometans seeing the unity and glory of christendom, as they were before kept from Christ by the wicked lives and the divisions of christians (thinking that we are far worse than they); so now they will be brought to admire and honour the christian name, and fear the power of the christian princes. And one part of them will turn christians; and the rest, even the Turkish power, the christian's force, by the power of God, will easily break. And so the Eastern churches will be delivered and reformed, and the Mahometans come into the faith of Christ.

48. The poor scattered Jews also, when they see the glory and concord of christians, will be convinced that Christ is indeed the true Messias: and being converted, perhaps, shall by the christian powers be some of them re-established in their own land; but not to their ancient peculiarity, or policy and law.

49. And then the christian zeal will work to the conversion of the poor idolatrous, heathen world; and part of them will yield to reason and faith, and the rest by just victories be subdued. And so the kingdoms of the world will become the kingdoms of the Lord and his Christ; and the gospel shall be preached in all the world.

50. And when the kingdom of grace is perfected, and hath had its time, the kingdom of glory shall appear, upon the glorious appearing of Christ our King; and the dead shall arise, and they that have overcome, shall reign with Christ, and sit with him upon the throne, even as he overcame, and is set down with the Father on his throne. Amen. Even so, come, Lord Jesus.

"Neither pray I for these alone, but for them also, which shall believe on me through their word; that they all may be one, as thou, Father, art in me, and I in thee; that they also may be one in us, that the world may believe that thou hast sent me. And the glory which thou gavest me, I have given them, that they may be one, even as we are one. I in them, and thou in me; that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me," John xvii. 20-24.

_Object._ But if this world should ever become so happy, it would be more amiable, and so be a greater snare to our affections, and make us willing to stay from heaven.

_Answ._ No amiableness or pleasantness stealeth the heart from God, or keepeth it from heaven, but that which hideth the glory and goodness of God and heaven from our minds, or corrupteth and diverteth the will and affections by some inconsistency or contrariety; but the spiritual excellency of the reformed concordant church on earth, will so much more clearly represent heaven to our conceptions, and give our hearts so pleasant a foretaste of it, that above all things it will excite our desires of that fuller glory, and call us most powerfully to a heavenly mind and life: as the first-fruits and earnest do make us desire the harvest, and the full possession; and as now those that live in the most heavenly society, and under the most excellent helps and means, have usually more heavenly minds and lives, than they that in more tempting and distracting company never enjoy such heavenly beams.

CONSECTARY.

All the Romish dreams of church union arise from ignorance of the true state and interest of the church, and the true and necessary terms of union.

And all the plots also of the moderating papists, that talk of a political church catholic having a visible constitutive or governing head; whether monarchical, (the pope,) or aristocratical, or democratical (the patriarchs, or a general council): and that talk of universal laws of this church, made by such a universal head, besides the universal laws of Christ; and falsely feign the councils called general, in a particular empire, called or ruled by one emperor only, in his own dominions, to have been universal, as to all the catholic churches on earth; and that feign these councils to have been infallible, which so often erred, and crossed each other; and that set the world upon the undeterminable controversy, Which were true general councils; and, How many we must receive and conform to: whether only four, or six, or eight; and till what age. And that would persuade the christian world, that whatever diversity of canons, customs, or church laws, or ceremonies, are allowed among them, it must all be done or held by this same authority of the pope or council, or both: to which (though foreign) kings and bishops must all be subject; and from which they must receive their christianity; and by which all their reformations must be tried: and that none must be taken as catholics, nor any churches tolerated, that hold not such a factious union, under such a usurping head, personal or collective: but as Tertullian speaketh, rather than endure such wiser and better societies, _Solitudinem facerent, et vocarent pacem_: and as a WORLDLY CLERGY, whose church and kingdom is only of and in this world, would banish from it all (save a lifeless image) which hath any kin to heaven; and suffers none to live in this world among them but themselves.

* * * * *

I say, all this is, 1. From ignorance of the true nature of the christian religion, church state, and terms of unity and concord; which I have lately opened in a book, entitled, "The True and only Terms of the Concord of all the Churches."

2. And from contention about ambiguous words, and self-conceitedness in their controversies, ignorantly thence raised; which I have sought to end in a book, called, "Catholic Theology."

3. And from vicious passions and partiality; which I have sought to heal in a book, called, "The Cure of Church Divisions."

All written long since the writing of this foregoing Prognostication.

THE REFORMED LITURGY.

THE ORDINARY PUBLIC WORSHIP ON THE LORD'S DAY.

_The Congregation being reverently composed, let the Minister first crave God's assistance and acceptance of the Worship, to be performed in these or the like words._

Eternal, incomprehensible, and invisible God, infinite in power, wisdom, and goodness, dwelling in the light which no man can approach, where thousand thousands minister unto thee, and ten thousand times ten thousand stand before thee, yet dwelling with the humble and contrite, and taking pleasure in thy people: Thou hast consecrated for us a new and living way, that with boldness we may enter into the holiest, by the blood of Jesus, and hast bid us seek thee while thou mayst be found: We come to thee at thy call, and worship at thy footstool. Behold us in thy tender mercies. Despise us not, though unworthy. Thou art greatly to be feared in the assembly of the saints, and to be had in reverence of all that are about thee. Put thy fear into our hearts, that with reverence we may serve thee; sanctify us, that thou mayst be sanctified of us, when we draw nigh thee. Give us the Spirit of grace and supplication to help our infirmities, that our prayers may be faithful, fervent, and effectual. Let the desire of our souls be to thee: let us draw near thee with our hearts, and not only with our lips, and worship thee, who art a Spirit, in spirit and truth. Let thy word be spoken and heard by us as the word of God. Give us attentive, hearing ears, and opened, believing, understanding hearts, that we may no more refuse thy calls, nor disregard thy merciful, outstretched hand, nor slight thy counsels and reproofs; but be more ready to hear, than to give the sacrifice of fools. Put thy laws into our hearts, and write them in our minds, and let us be all taught of God. Let thy word be unto us quick and powerful; a discerner of the thoughts and intents of the heart; mighty to pull down strong-holds, casting down imaginations and reasonings, and every high thing that advanceth itself against the knowledge of God; and bringing into captivity every thought to the obedience of Christ. Let us magnify thee with thanksgiving, and triumph in thy praise. Let us rejoice in thy salvation, and glory in thy holy name. Open thou our lips, O Lord, and let our mouths show forth thy praise. And let the words of our mouths, and the meditation of our hearts, be acceptable in thy sight, through Jesus Christ our Lord and only Saviour.[176] Amen.

_Or thus, when brevity is necessary._

O eternal, almighty, and most gracious God, heaven is thy throne, and earth is thy footstool, holy and reverend is thy name; thou art praised by the heavenly hosts, and in the congregation of thy saints on earth, and wilt be sanctified in all that come nigh unto thee. We are sinful and unworthy dust, but being invited by thee, are bold, through our blessed Mediator, to present ourselves and our supplications before thee. Receive us graciously, help us by thy Spirit; let thy fear be upon us; let thy word come unto us in power, and be received in love, with attentive, reverent, and obedient minds. Make it to us the savour of life unto life. Cause us to be fervent in prayer, and joyful in thy praises, and to serve thee this day without distraction, that we may find that a day in thy courts is better than a thousand, and that it is good for us to draw near to God; through Jesus Christ our Lord and Saviour.[177] Amen.

_Next, let one of the Creeds be read by the Minister, saying,_

In the profession of this christian faith we are here assembled.

I believe in God the Father, &c.

I believe in one God, &c.

_And sometimes Athanasius' Creed._

_The Ten Commandments._

God spake these words, and said, &c.

_For the right informing and affecting the People, and moving them to a penitent, believing Confession, some of these Sentences may be read._

God created man in his image.[178]

By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.[179]

For all have sinned, and come short of the glory of God.[180]

God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.[181]

He that believeth on him shall not be condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.[182]

And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.[183]

For every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.[184]

Christ hath redeemed us from the curse of the law, being made a curse for us.[185]

Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.[186]

That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.[187]

Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.[188]

Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?[189]

I say unto you, there is joy in the presence of the angels of God over a sinner that repenteth.[190]

I will arise and go to my father, and say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son.[191]

_The Confession of Sin, and Prayer for Pardon and Sanctification._

O Most holy, righteous, and gracious God, who hatest all the workers of iniquity, and hast appointed death to be the wages of sin, but yet for the glory of thy mercy hast sent thy Son to be the Saviour of the world, and hast promised forgiveness of sin through his blood, to all that believe in him, and by true repentance turn unto thee, and that whosoever confesseth and forsaketh his sin, shall have mercy; we confess that we are vile and miserable sinners, being conceived in sin; by nature children of wrath, and transgressors from the womb. All we like sheep have gone astray, and turned every one to his own way. Thou madest us, and not we ourselves. Thou boughtest us with a price, and we are not our own; therefore we should have wholly given up ourselves unto thee, and have glorified thee with our souls and bodies as being thine. Whatever we did should have been done to thy glory, and to please thee, in the obeying of thy will. But we have displeased and dishonoured thee, and turned from thee, exalting, seeking, and pleasing ourselves. Thou art the King of all the world, and thy laws are holy, just, and good. But we have denied thee our due subjection and obedience, being unruly and self-willed, minding the things of the flesh, and making provision for its lusts. We have staggered at thy word through unbelief, and have not fully placed our trust and hope in thee. We have rather feared man that is dust, and can but kill the body, than thee, that canst destroy both soul and body in hell. Thou art infinitely good, and love itself, yet have we not fully taken thee for our portion, nor loved thee with all our heart, and soul, and might, nor made thee our full desire and delight. But we have inordinately loved ourselves, and the world, and the things of the world, and lived by sense when we should have lived by faith, and cared and laboured for the food that perisheth, when we should have laboured for the one thing needful, and that which endureth to everlasting life. We have been slothful servants, yielding to temptations, ashamed of our duty, losing our precious time, when we should have been fervent in spirit, serving the Lord, cleaving to thee with full resolution, redeeming the time, and with diligence making sure our calling and election. We have not with due holiness and reverence drawn near thee, and used thy holy name, thy worship, and thy day. We have dishonoured and disobeyed our superiors, and neglected our inferiors. We have been guilty of not loving our neighbours as ourselves, and not doing to others as we would they should do to us; but have sought our own against their welfare, not forbearing and forgiving, not loving our enemies as we ought, not following peace, nor studying to do good to all according to our power. We have sinned secretly and openly, in thought, word, and deed, ignorantly and presumptuously, in passion and upon deliberation, against thy precepts, promises, and threats; against thy mercies and thy judgments, under thy patience and in thy sight; against our consciences, our purposes, and our covenants. When we were hastening to death and judgment, for which through all our lives we should have prepared, thou hast commended thy wonderful love towards us in giving thy Son to die for sinners, to reconcile us to thee, while we were enemies; and all things being made ready, thou hast sent thy messengers to invite us to come in, preaching to us the glad tidings of salvation, and freely offering us pardon and life in Jesus Christ; but we have made light of it, and neglected this great salvation, and made excuses or too long delays; undervaluing our Redeemer, his blood and merits, his offered grace and endless glory, rejecting his holy doctrine and example, resisting his Spirit, ministers, and word. We have sinned, O Lord, against thee, and against our own souls, and are not worthy to be called thy children. We have deserved everlasting wrath; to us belongeth confusion, but mercy and forgiveness to thee. Have mercy upon us, O God, according to the multitude of thy mercies. Heal our souls that have sinned against thee, and enter not into judgment with thy servants. Hide thy face from our sins, and blot out all our iniquities. Cast us not away from thy presence, and avenge not upon us the quarrel of thy covenant. Wash us in the blood of the Lamb of God, who taketh away the sin of the world. Accept us in thy beloved Son, who was made a curse for us, and was wounded for our transgressions, that we might be healed by his stripes. Turn us, O God of our salvation, and cause thy face to shine upon us. Give us repentance unto life: cause us to loathe ourselves for all the evils that we have committed. Give us that broken, contrite spirit which thou wilt not despise. Create in us a clean heart, O God, and renew a right spirit within us. Take out of us the old and stony heart, and give us a new and tender heart. Give us the Spirit of thy Son, and be our God, and let us be thy people. Enlighten our understandings to know the wonderful things of thy law, the dimensions of thy love in Christ, the mysteries of thy kingdom, and the riches of the glory of thy inheritance in the saints, and that we may approve the things that are excellent, and may escape the snares of the devil, and may hate every false way. Shed abroad thy love in our hearts by thy Holy Spirit, and cause us so to love thee, that nothing may separate us from thy love. Put thy fear into our hearts, that we may never depart from thee. Cause us to seek first thy kingdom, and its righteousness, and (as those that are risen with Christ) to seek the things that are above, and to lay up a treasure in heaven, and let our hearts and conversations be there. Mortify our earthly inclinations and desires. Crucify the world to us, and us unto the world by the cross of Christ. Cause us to live by faith, and look at the things that are unseen; and use the world as not over-using it, seeing the fashion of it passeth away; striving to enter in at the strait gate, and running so as to obtain. Let us no longer live the rest of our time to the lust of men, but the will of God, studying in all things to please thee, and to be accepted of thee. Let us not seek our own wills, but the will of him that called us; yea, let us delight to do thy will, O God; let our delight be in thy law, and let us meditate therein day and night. Cause us to deny ungodliness and worldly lusts, and to live soberly, and righteously, and godly in this present world, as obedient children, not fashioning ourselves to the former lusts of our ignorance; but as he that hath called us is holy, let us be holy in all manner of conversation. Cause us to love one another with a pure heart, forbearing and forgiving one another, if any have a quarrel against another, even as Christ forgave us. Give us the wisdom which is first pure, and then peaceable. In our eyes let a vile person be contemned, but let us honour them that fear the Lord. Cause us to walk circumspectly without offence, and to be zealous of good works; to love our enemies, and not to give place to wrath; and in patience to possess our souls. Help us to deny ourselves, and take up our cross, and follow Christ; esteeming his reproach to be greater riches than the treasures of the world; that having suffered with him, we may also be glorified with him. Though we must be tempted, help us to overcome, and be faithful unto the death; and then let us receive that crown of life, through the merits and intercession of Christ Jesus our Lord and only Saviour; in whose comprehensive words we sum up our requests, saying as he hath taught us, Our Father which art in heaven, hallowed be thy name. Thy kingdom come, &c.[192]

_Or thus, when brevity is necessary._

O Most great, most just, and gracious God, thou art of purer eyes than to behold iniquity, thou condemnest the ungodly, impenitent, and unbelievers; but hast promised mercy through Jesus Christ to all that repent and believe in him. We confess that we were conceived in sin, and are by nature children of wrath; and have all sinned and come short of the glory of God. In our baptism thou tookest us into the bond of the holy covenant, but we remembered not our Creator in the days of our youth, with the fear, and love, and obedience which we owed thee: not pleasing and glorifying thee in all things, nor walking with thee by faith in a heavenly conversation, nor serving thee fervently with all our might; but fulfilled the desires of the flesh, and of the carnal mind. We have neglected and abused thy holy worship, thy holy name, and thy holy day. We have dishonoured our superiors, and neglected our inferiors. We have dealt unjustly and uncharitably with our neighbours, not loving them as ourselves, nor doing to others as we would they should do to us. We have not sought first thy kingdom and righteousness, and been contented with our daily bread, but have been careful and troubled about many things, neglecting the one thing necessary. Thou hast revealed thy wonderful love to us in Christ, and offered us pardon and salvation in him; but we made light of it, and neglected so great salvation, and resisted thy Spirit, word, and ministers, and turned not at thy reproof. We have run into temptations; and the sin which we should have hated, we have committed in thy sight, both secretly and openly, ignorantly and carelessly, rashly and presumptuously, against thy precepts, thy promises, and threats, thy mercies and thy judgments. Our transgressions are multiplied before thee, and our sins testify against us. If thou deal with us as we deserve, thou wilt cast us away from thy presence into hell, where the worm never dieth, and the fire is not quenched. But in thy mercy, thy Son, and thy promise, is our hope. Have mercy upon us, most merciful Father. Be reconciled to us, and let the blood of Jesus Christ cleanse us from all our sins. Take us for thy children, and give us the Spirit of thy Son. Sanctify us wholly, shed abroad thy love in our hearts, and cause us to love thee with all our hearts. O make thy face to shine upon thy servants; save us from our sins, and from the wrath to come; make us a peculiar people to thee, zealous of good works, that we may please thee, and show forth thy praise. Help us to redeem the time, and give all diligence to make our calling and election sure. Give us things necessary for thy service, and keep us from sinful discontent and cares. And seeing all these things must be dissolved, let us consider what manner of persons we ought to be, in all holy conversation and godliness. Help us to watch against temptations, and resist and overcome the flesh, the devil, and the world; and being delivered out of the hand of all our enemies, let us serve thee without fear, in holiness and righteousness before thee all the days of our life. Guide us by thy counsel, and after receive us into thy glory, through Jesus Christ our only Saviour. Amen.[193]

[Here use the Lord's Prayer as before.]

_For the strengthening of Faith, and raising the Penitent, some of these Sentences of the Gospel may be here read._

Hear what the Lord saith to the absolution and comfort of penitent believers.

The Lord your God is gracious and merciful, and will not turn away his face from you, if ye return unto him.[194]

If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.[195]

Be it known unto you, men and brethren, that through this man is preached to you the forgiveness of sins: and by him all that believe are justified from all things, from which they could not be justified by the law of Moses.[196]

Where sin abounded, grace did much more abound: that as sin reigned unto death, even so might grace reign through righteousness unto eternal life, through Jesus Christ our Lord.[197]

If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sin, he is faithful and just to forgive us our sin, and to cleanse us from all unrighteousness.[198]

Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.[199]

Whosoever will, let him take of the water of life freely.[200]

All that the Father hath given me shall come to me; and him that cometh to me I will in nowise cast out.[201]

I will be merciful to their unrighteousness, and their sins and iniquities I will remember no more.[202]

Hear also what you must be and do for the time to come, if you would be saved.

Now if any man have not the Spirit of Christ, he is none of his.[203]

If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.[204]

There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.[205]

For to be carnally-minded is death, but to be spiritually-minded is life and peace.[206]

For the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.[207]

So then they that are in the flesh cannot please God.[208]

For if ye live after the flesh, ye shall die: but if through the Spirit ye mortify the deeds of the body, ye shall live.[209]

Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have told you in time past, that they which do such things shall not inherit the kingdom of God.[210]

But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts.[211]

Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof.[212]

Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but is of the world.[213]

Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be that go in thereat: because strait is the gate, and narrow is the path, that leadeth unto life, and few there be that find it.[214]

For the grace of God that bringeth salvation hath appeared unto all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, and righteously, and godly, in this present world; looking for the blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.[215]

Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night.[216]

The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.[217]

Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire.[218]

Seeing then that these things shall be dissolved, what manner of persons ought ye to be, in all holy conversation and godliness, looking for and hasting to the coming of the day of God?[219]

Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, for as much as ye know that your labour is not in vain in the Lord.[220]

_Then may be said the ninety-fifth or the hundredth Psalm, or the eighty-fourth._

_And next the Psalms in order for the day; and next shall be read a chapter of the Old Testament, such as the Minister findeth most seasonable; or with the liberty expressed in the admonition before the second book of Homilies._[221]

_After which may be sung a Psalm, or the Te Deum said; then shall be read a chapter of the New Testament, and then the Prayer for the King and Magistrates. And after that, the sixty-seventh, or ninety-eighth, or some other Psalm, may be sung or said, or the Benedictus, or Magnificat. And the same order to be observed at the Evening Worship, if time allow it._[222]

Next after the psalm the minister shall (in the pulpit) first reverently, prudently, and fervently pray, according to the state and necessities of the church, and those especially that are present, and according to the subject that he is to preach on. And after prayer, he shall preach upon some text of holy Scripture, suiting his matter to the necessities of the hearers, and the manner of delivery to their quality and benefit. Always speaking from faith and holy experience in himself, with plainness and perspicuity, with reverence and gravity, with convincing evidence and authority, with prudence, caution, faithfulness, and impartiality, with tender love and melting compassion, with fervent zeal and persuading importunity, and with frequency and unwearied patience, waiting on God for the success. After sermon he shall pray for a blessing on the word of instruction and exhortation, which was delivered; and in his prayers (before or after sermon) ordinarily he shall pray for the conversion of heathens, Jews, and other infidels; the subversion of idolatry, infidelity, Mahometanism, heresy, papal tyranny and superstition, schism and profaneness, and for the free progress of the gospel, and the increase of faith and godliness, the honouring of God's name, the enlargement of the kingdom of Christ, and the obedience of his saints through the nations of the earth. And in special for these nations; for the king's Majesty, and the rest of the royal family; for the lords of his Majesty's council, the judges, and other magistrates of the land; for the pastors of the church, and all congregations committed to their care and government. Always taking heed that no mixtures of imprudent, disorderly expressions, of private discontent and passion, of unreverent, disobedient, seditious, or factious intimations, tending to corrupt, and not to edify, the people's minds, do turn either prayer or preaching into sin. And ordinarily in church communion, especially on the Lord's day, (which is purposely separated for the joyful commemoration of the blessed work of man's redemption,) a considerable proportion of the public worship must consist of thanksgiving and praises to God, especially for Jesus Christ, and his benefits; still leaving it to the minister's discretion to abbreviate some parts of worship, when he seeth it needful to be longer on some other.[223]

_The Sermon and Prayer being ended, let the Minister dismiss the Congregation with a benediction, in these or the like words._

Blessed are they that hear the word of God, and keep it.[224]

The Lord bless you, and keep you: the Lord make his face to shine upon you, and be gracious unto you: the Lord lift up his countenance upon you, and give you peace.[225]

The grace of our Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Ghost, be with you all. Amen.[226]

_Except there be a Communion in the Sacrament of the Lord's Supper to be celebrated, or any further Worship to be performed, and then the Minister may delay the Benediction till the End._

_And because, when there is leisure, the Prayers of the Church should be as full as the Rule and our Necessities require; let the following General Prayer be used, when the Minister findeth it convenient, instead of the Litany and Collects._

Here are also adjoined a Thanksgiving for Christ and his benefits, and a Hymn to be used at the discretion of the minister, either after sermon, or at the communion, or on other days.

_A Prayer for the King, the Royal Family, and Magistrates._

Almighty God, by whom kings reign, and princes decree justice, who rulest in all the kingdoms of men, and givest them to whomsoever thou wilt, who by thy special providence hast set over us thy servant, Charles, our king; crown him with thy blessings, and satisfy him with thy goodness. Save him by thy right hand, and defend him against such as rise up against him; prolong his life in peace and righteousness; grant him the spirit of wisdom and counsel, the spirit of holiness, and the fear of the Lord, that he may know how to go in and out before this great people over whom thou hast set him. Let not thy law depart out of his mind, or mouth, but let him meditate in it day and night. Make him as an angel of God to discern between good and evil, that in his eyes a vile person may be contemned, but he may honour them that fear the Lord; that his eyes may be upon the faithful of the land, that they may dwell with him, and they that are perfect in the way serve him. Remove the wicked from before him, that his throne may be established in righteousness; and grant that under him we may lead a quiet and peaceable life in all godliness and honesty. And when he hath finished his course on earth, let him inherit a crown of righteousness, and reign with Christ for ever. Bless the queen mother, the illustrious prince, James, duke of York, and the rest of the royal family; endue them with thy Holy Spirit, enrich them with thy heavenly grace, and make them blessings in their generation. Endue the lords of his Majesty's council, and all the nobility, the judges, and all the magistrates of the land, with wisdom from above, that they may rule as in thy fear, and judge righteous judgment, and may take heed what they do, as judging not for man, but for the Lord, that justice may run down as water, and righteousness as a mighty stream. Let all his Majesty's subjects duly submit to him and obey him, not only for wrath, but for conscience' sake. Let all his kingdoms be the kingdoms of the Lord, and of his Son Christ, that God may dwell amongst us, and that it may be said of them, The Lord bless thee, O habitation of Justice, and mountain of Holiness: for thine, O Father, with the Son and Holy Ghost, is the kingdom, and power, and glory for ever. Amen.[227]

_The General Prayer._

O most holy, blessed, and glorious Trinity, Father, Son, and Holy Ghost, Three Persons and One God, our Creator, Redeemer, and Sanctifier, our Lord, our Governor and Father, hear us, and have mercy upon us, miserable sinners.

O Lord our Saviour, God and man! who, having assumed our nature, by thy sufferings, and death, and burial, wast made a ransom to take away the sins of the world; who being raised from the dead, ascended and glorified, art made head over all things to the church, which thou gatherest, justifiest, sanctifiest, rulest, and preservest, and which at thy coming thou wilt raise and judge to endless glory; we beseech thee to hear us, miserable sinners: make sure to us our calling and election, our unfeigned faith and repentance; that being justified, and made the sons of God, we may have peace with him, as our reconciled God and Father.[228]

Let thy Holy spirit sanctify us, and dwell in us, and cause us to deny ourselves, and to give up ourselves entirely to thee, as being not our own, but thine.

As the world was created for thy glory, let thy name be glorified throughout the world; let self-love, and pride, and vain-glory be destroyed; cause us to love thee, fear thee, and trust in thee with all our hearts, and to live to thee.[229]

Let all the earth subject themselves to thee, their King. Let the kingdoms of the world become the kingdoms of the Lord, and of his Christ. Let the atheists, idolaters, Mahometans, Jews, and other infidels, and ungodly people, be converted. Send forth meet labourers into the harvest, and let the gospel be preached throughout all the world. Preserve and bless them in thy work. Sustain in patience, and seasonably deliver, the churches that are oppressed by idolaters, infidels, Mahometans, or other enemies, or by the Roman papal usurpations.[230]

Unite all christians in Jesus Christ, the true and only universal Head, in the true christian and catholic faith and love; cast out heresies and corruptions, heal divisions, let the strong receive the weak, and bear their infirmities; restrain the spirit of pride and cruelty, and let nothing be done in strife or vain-glory.[231]

Keep us from atheism, idolatry, and rebellion against thee; from infidelity, ungodliness, and sensuality; from security, presumption, and despair. Let us delight to please thee, and let thy word be the rule of our faith and lives; let us love it, and understand it, and meditate in it day and night.[232]

Let us not corrupt or neglect thy worship; nor take thy holy name in vain. Keep us from blasphemy, perjury, profane swearing, lying, contempt of thy ordinances, and from false, unworthy, and unreverent thoughts and speeches of God, or holy things; and from the neglect and profanation of thy holy day.[233]

Put it into the hearts of the kings and rulers of the world to submit to Christ, and rule for him as nursing-fathers to his church: and save them from the temptations that would drown them in sensuality; or would break them upon Christ as a rock of offence, by engaging them against his holy doctrine, ways, and servants.[234]

Have mercy on thy servant Charles, our king, protect his person, illuminate and sanctify him by thy Spirit, that above all things he may seek thine honour, the increase of faith, and holy obedience to thy laws; and may govern us as thy minister, appointed by thee for the terror of evil-doers, and the praise of them that do well, that under him we may live a quiet and peaceable life, in all godliness and honesty.[235]

Have mercy upon all the royal family, upon the lords of the council, and all the nobility, the judges, and other magistrates of these lands. Let them fear thee, and be ensamples of piety and temperance, haters of injustice, covetousness, and pride, and defenders of the innocent: in their eyes let a vile person be contemned, but let them honour them that fear the Lord.[236]

Let every soul be subject to the higher powers, and not resist; let them obey the king, and all in authority, not only for wrath, but for conscience' sake.[237]

Give all the churches able, holy, faithful pastors, that may soundly and diligently preach thy word, and guide the flocks in ways of holiness and peace; overseeing and ruling them not by constraint, but willingly, not for filthy lucre, but of a ready mind; not as being lords over thy heritage, but the servants of all, and ensamples to the flock; that when the chief Pastor shall appear, they may receive the crown of glory.[238]

Let the people know those that are over them in the Lord, and labour among them, preaching to them the word of God; let them highly esteem them in love for their work's sake, account them worthy of double honour, and obey them in the Lord.[239]

Let parents bring up their children in holy nurture, that they may remember their Creator in the days of their youth; and let children love, honour, and obey them. Let husbands love their wives, and guide them in knowledge and holiness; and let wives love and obey their husbands. Let masters rule their servants in thy fear, and servants obey their masters in the Lord.[240]

Keep us from murders and violence, and injurious passionate words and actions.[241]

Keep us from fornication and all uncleanness, from chambering and wantonness, from lustful thoughts and filthy communications, and all unchaste behaviour.[242]

Keep us from stealing or wronging our neighbour in his property, from perverting justice, from false witnessing and deceit, from slandering, backbiting, uncharitable censuring or other wrong to the reputation of our neighbours.[243]

Keep us from coveting any thing that is our neighbour's. Let us love our neighbours as ourselves, and do to others as we would they should do to us.[244]

Cause us to love Christ in his members with a pure and fervent love, and to love our enemies, and do good to all, as we are able; but especially to the household of faith.[245]

Give us our necessary sustentation and provision for thy service and contentedness therewith. Bless our labours, and the fruits of the earth in their season, and give us such temperate weather as tendeth hereunto. Deliver us and all thy servants from such sickness, wants, and other distresses, as may unseasonably take us off thy service. Keep us from gluttony and drunkenness, slothfulness, unlawful gain, and from making provision for the flesh to satisfy its lusts.[246]

When we sin, restore us by true repentance and faith in Christ. Let us loathe ourselves for our transgressions; forgive them all, and accept us in thy well-beloved Son; save us from the curse and punishment which they deserve, and teach us heartily to forgive others. Convert our enemies, persecutors, and slanderers, and forgive them.[247]

Cause us to watch against temptations, to resist and overcome the flesh, the devil, and the world; and by no allurements of pleasure, profit, or honour, to be drawn from thee to sin. Let us patiently suffer with Christ that we may reign with him.[248]

Deliver us and all thy people from the enmity and rage of Satan, and all his wicked instruments; and preserve us to thy heavenly kingdom.[249]

For thou only art the universal King; all power is thine in heaven and earth: of thee, and through thee, and to thee are all things, and the glory shall be thine for ever. Amen.[250]

Concerning the Psalms for public use.

_We desire that instead of the imperfect version of the Psalms in metre now in use, Mr. William Barton's Version, and that perused and approved by the Church of Scotland there in use, (being the best that we have seen,) may be received and corrected by some skilful men, and both allowed (for grateful variety) to be printed together on several columns or pages, and publicly used; at least until a better than either of them shall be made._

_A Thanksgiving for Christ, and his gracious Benefits._

Most glorious God, accept, through thy beloved Son, though from the hands of sinners, of thanksgiving, which thy unspeakable love and mercies, as well as thy command, do bind us to offer up unto thee. Thou art the Father of mercies, and the God of all consolation, full of compassion, gracious, long-suffering, plenteous in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin. For thy glory thou didst create us after thine image; thou madest us a little lower than the angels, and crownedst us with glory and honour, giving us dominion over the works of thy hands, and putting all these things under our feet. And when we forsook thee, and broke thy covenant, and rebelled against thee, and corrupted ourselves, and turned our glory into shame thou didst not leave us in the hands of death, nor cast us out into utter desperation; but thou didst so love the sinful world, as to give thy Son to be our Saviour. He took not upon him the nature of angels, but of man; the Word was made flesh and dwelt among us. This is the unsearchable mystery of love which the angels desire to pry into: he was tempted, that he might succour them that are tempted, and conquered the tempter, that had conquered us. He became poor that was Lord of all, to make us rich. He did not sin, but fulfilled all righteousness, to save us from our unrighteousness. He made himself of no reputation, but was reviled, scorned, and spit upon, enduring the cross, and despising the shame to cover our shame, and to bring us unto glory; thou laidst upon him the iniquity of us all. He was bruised and wounded for our transgressions, that we might be healed by his stripes. He gave himself a ransom for us, and died for our sins, and rose again for our justification. We thank thee for his death that saveth us from death, and that he bore the curse to redeem us from the curse, and for his life which opened to us the way to life. Thou hast given him to be Head over all things to the church, and hast given the heathen to be his inheritance, and given him a name above every name, and given all power and judgment unto him. We thank thee for the new and better covenant, for thy great and precious promises; that thou hast given us eternal life in Christ. That we have the clear and sure revelation of thy will in the holy Scriptures. That thou foundest thy church upon apostles and prophets, Jesus Christ himself being the head corner-stone. And hast committed to thy ministers the word of reconciliation, that as ambassadors speaking in the stead of Christ, they might beseech us to be reconciled unto thee. We thank thee that by them thou hast opened our eyes, and turned us from darkness unto light, and from the power of Satan unto God. We were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, taken captive by Satan at his will; but thy mercy saved us by the washing of regeneration, and renewing of the Holy Ghost. Thou mightest justly have left us to the blindness of our minds, and to the hardness of our hearts, to seared consciences, to be past feeling, to our own hearts' lusts, to walk in our own counsels, and to work uncleanness with greediness, when we so oft refused to come to Christ that we might have life, and would not have him to reign over us. But thy patience waited on us in our sin; and all the day long didst thou stretch forth thy hand to a disobedient and gainsaying people. When we turned from thee, thou calledst after us, to turn and live. Thou drewest us to thy Son, and openedst our hearts to attend to thy call. Thou lovedst us first, and was found of them that sought thee not. Thou hast pardoned our great and manifold transgressions, and justified us by faith in Christ, and given us repentance unto life. Thou hast adopted us to be thy sons, and joint heirs with Christ; and made us his members, and given us his Spirit: we are no more strangers, but fellow-citizens with the saints, and of thy household. Blessed be the God and Father of our Lord Jesus Christ, who of his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, undefiled, that fadeth not away, reserved in heaven for us. Thou keepest us by thy mighty power through faith unto salvation: ready at last to be revealed, though (when they are needful) we must for a season be in heaviness under tribulations. Thou hast promised, that all things shall work together for our good; in all our straits thou grantest us access to the throne of grace, bidding us call upon thee in the time of trouble, and promising to deliver us, that we may glorify thee: every where we have leave to lift up unto thee holy hands, especially in the house of prayer, and the assembly of the saints. Thou hast heard the voice of our supplications when we have cried unto thee; great is thy mercy towards us. O Lord, thou hast delivered our souls from the lowest hell; thou hast sent forth from heaven thy mercy and truth; and saved us from the reproach of him that would swallow us up. Thou art our hiding-place: in the secrets of thy presence thou preservest us from trouble, from the pride of men, and from the strife of tongues. Thou dost compass us about with songs of deliverance. O love the Lord, all ye his saints! for the Lord preserveth the faithful, and plentifully rewardeth the proud doer. He dealeth not with us after our sins; his anger is but for a moment, but in his favour is life. In his wrath he remembereth mercy: all thy paths, O Lord, are mercy and truth to such as keep thy covenant. We come into thy house in the multitude of thy mercies; O give thanks unto the Lord, for he is good, for his mercy endureth for ever. Glory ye in his holy name; let the hearts of them rejoice that seek him. Blessed are the people that know the joyful sound; they shall walk, O Lord, in the light of thy countenance. In thy name they shall rejoice all the day, and in thy righteousness and favour shall they be exalted. Blessed are they that dwell in thy house, they will be still praising thee. O satisfy us early with thy mercy, that we may rejoice and be glad in thee all our days. Guide us by thy counsel, and afterwards receive us unto thy glory; where with all the blessed host of heaven, we may behold, admire, and perfectly and joyfully praise thee, our most glorious Creator, Redeemer, and Sanctifier, for ever and for ever.[251] Amen.

_The Hymn._

The First Part.

Bless the Lord, O my soul: and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits: who forgiveth all thine iniquities, and healeth all thy diseases; who redeemed thy life from destruction, and crowneth thee with loving-kindness and tender mercies. As far as the east is from the west, so far hath he removed our transgressions from us. Behold, what love the Father hath bestowed on us, that we should be called the sons of God. Because thy loving-kindness is better than life, my lips shall praise thee. Thus will I bless thee while I live; I will lift up my hands in thy name. My soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips. Whom have I in heaven but thee? and there is none on earth that I desire besides thee. My flesh and my heart faileth, but God is the strength of my heart, and my portion for ever. For, lo, all that are far from thee shall perish; but it is good for me to draw near to God. I am continually with thee: thou hast holden me by my right hand. In the multitude of my thoughts within me, thy comforts delight my soul. Thou shalt guide me with thy counsel, and afterward receive me to glory.[252]

The Second Part.

How excellent is thy loving-kindness, O God! therefore do the sons of men put their trust under the shadow of thy wings. They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the rivers of thy pleasures: for with thee is the fountain of life. In thy light we shall see light. Therefore my heart is glad, and my glory rejoiceth. My flesh also shall rest in hope. Thou wilt show me the path of life. In thy presence is fulness of joy, and at thy right hand are pleasures for evermore. Surely goodness and mercy shall follow me all the days of my life; and I shall dwell in the house of the Lord for ever. O continue thy loving-kindness to them that know thee, and thy righteousness to the upright in heart. To the end that my glory may sing praise unto thee, and not be silent. O Lord my God, I give thanks to thee for ever.[253]

The Third Part.

Glory to God in the highest: on earth peace, good will towards men. Praise ye the Lord: sing to the Lord a new song; his praise is in the congregation of saints. For the Lord taketh pleasure in his people; he will beautify the meek with salvation. Let the saints be joyful in glory. Let the high praises of God be in their mouths. All thy works praise thee, O Lord, and thy saints shall bless thee. They shall speak of the glory of thy kingdom, and talk of thy power; to make known to the sons of men thy mighty acts, and the glorious majesty of thy kingdom. Thy kingdom is an everlasting kingdom, and thy dominion is through all generations. The elders and saints about thy throne, rest not day nor night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. Thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast created all things, and for thy pleasure they are and were created. They sing unto thee the song of Moses, and of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name; for thou only art holy: for all nations shall come and worship before thee, for thy judgments are made manifest. Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory. For thou hast redeemed us to God by thy blood, and made us kings and priests to God.[254]

The Fourth Part.

Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men! Let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing. Sing unto the Lord, bless his name; show forth his salvation from day to day. Worship the Lord in the beauty of holiness: fear before him, all the earth. Let the heavens rejoice, and the earth be glad before the Lord; for he cometh, for he cometh to judge the earth. With righteousness shall he judge the world, and the people with equity. Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening to the voice of his word. Bless ye the Lord, all ye his hosts, ye ministers of his that do his pleasure. Bless the Lord, all his works in all places of his dominions. Bless the Lord, O my soul. My mouth shall speak the praises of the Lord; and let all flesh bless his holy name for ever and ever. Let every thing that hath breath praise the Lord. Praise ye the Lord.[255]

THE ORDER OF CELEBRATING THE SACRAMENT OF THE BODY AND BLOOD OF CHRIST.

_This, or the like Explication of the Nature, Use, and Benefits of this Sacrament, may be used at the Discretion of the Minister, when he seeth it needful to the Instruction of the Communicants._

That you may discern the Lord's body, and understand the nature, use, and benefits of this sacrament; you must know that God created man in his own image, to know, and love, and serve his Maker; that man fell under the guilt of sin and condemnation, and left his holy fitness for the work for which he was created. That hereupon the wonderful love and wisdom of God provided us a remedy in our Redeemer, to the end he might not lose the glory of his creation, that he might pardon and save us upon terms; securing the honour of his justice, and attaining the ends of his law and government, and recover us to his love and service, by appearing to the world, in the greatest demonstrations of goodness, love, and mercy. By the greatest miracle of condescension, he first promised, and then gave his only Son, the Eternal Word, to take man's nature into personal union with his Godhead; that being God and man, he might be a fit Mediator between God and man, to restore us, and reconcile us to himself. Thus Jesus Christ, conceived by the Holy Ghost, and born of the Virgin Mary, became the Second Adam, the Physician and Saviour of undone sinners, the Captain of our salvation, to be the glorious King and Head of all that are sanctified and saved. He revealed the holiness, the goodness, and the love of God, by the perfect holiness, goodness, and love of his blessed person, doctrine, and conversation, and by suffering for us all the afflictions of this life, and at last the cursed death of the cross, as a sacrifice and ransom for us. That all this might be effectual to our recovery, he made for us a new and better covenant, and preached it himself, undertaking the pardon, justification, and sanctification of all that by unfeigned faith do take him for their Saviour, repenting of their sins, and consenting to be sanctified by his word and Spirit (by which also he inviteth and draweth men to himself, and giveth them to believe): into this blessed, pardoning, saving covenant, we are first solemnly entered by baptism. And when Christ was ready to leave the world, and to give up himself a sacrifice for us, and intercede and exercise the fulness of his kingly power, and the church's Head; and by his grace to draw men to himself, and prepare them for his glory; he did himself institute this sacrament of his body and blood at his last supper, to be a continued representation and remembrance of his death, and therein of his own and his Father's love, until his coming; appointing his ministers, by the preaching of the gospel, and administration of these sacraments, to be his agents without, and his Spirit within, effectually to communicate his grace.

[The Lord's supper, then, is a holy sacrament instituted by Christ, wherein bread and wine being first by consecration made sacramentally, or representatively, the body and blood of Christ, are used by breaking and pouring out to represent, and commemorate, the sacrifice of Christ's body and blood, upon the cross once offered up to God for sin; and are given in the name of Christ unto the church, to signify and solemnize the renewal of his holy covenant with them, and giving of himself unto them, to expiate their sins by his sacrifice, and sanctify them further by his Spirit, and confirm their right to everlasting life: and they are received, eaten, and drunk by the church, to profess that they willingly receive Christ himself to the ends aforesaid, (their justification, sanctification, and glorification,) and to signify and solemnize the renewal of their covenant with him, and their holy communion with him, and with one another.]

It being the renewing of a mutual covenant that is here solemnized, as we commemorate Christ's sacrifice, and receive him and his saving benefits, so we offer and deliver to him ourselves, as his redeemed, sanctified people, to be a living acceptable sacrifice, thankfully and obediently to live unto his praise.

Before the receiving of his holy sacrament, we must examine ourselves, and come preparedly; in the receiving of it, we must exercise holy affections suited to the work; and after the receiving of it, we must, by consideration of it, endeavour to revive the same affections, and perform our covenant there renewed.

The holy qualifications to be before provided, and in receiving exercised, and after receiving, are these. 1. A true belief of the articles of the christian faith concerning Father, Son, and Holy Ghost; the person, offices, works, sufferings, and benefits of Christ. 2. The sense of our sinful and undone condition, as in ourselves, and of our need of Christ: so as humbly to loathe ourselves for our transgressions, with the sense of our present weaknesses to be strengthened, and sins to be forgiven. 3. A true desire after Christ for pardon, and spiritual nourishment and salvation. 4. A thankful sense of the wonderful love of God, declared in our redemption, and in the present offers of Christ, and life. 5. The exercise of holy love and joy in the sense of this unspeakable love. (If these two be not felt before we come, yet in and after the sacrament we must strive to exercise them.) 6. A love to one another, and forgiving wrongs to one another, with a desire after the communion of saints. 7. The giving up ourselves in covenant to God, with resolution for renewed obedience. 8. A patient hope for the coming of Christ himself, and of the everlasting kingdom, where we shall be perfectly united in him, and glorified with him.

Those only are to be invited to the Lord's table, and to come, that truly repent and believe, and unfeignedly consent to the terms of the covenant (though all are not to be invited thus to believe and repent, and so to come). But those are to be admitted, by the pastors, if they come, who, having the use of reason to understand what they do, and examine themselves, have made a personal profession of faith, repentance, and obedience; and are members of the church, and not justly for heresy or scandalous sin, removed from its present communion.

The benefit of the sacrament is not to be judged of only by present experience and feeling, but by faith. God having appointed us to use it, and promised his blessing, we may and must believe, that he will make good his promise; and whatever we feel at present, that we sincerely wait not on him in vain.

_The Exhortation._

You are invited hither, dear brethren, to be guests at this holy table, by the Lord's command, to receive the greatest mercy, and to perform the greatest duty. On Christ's part, all things are made ready. The feast is prepared for you, even for you that by sin have deserved to be cast out of the presence of the Lord; for you that have so oft neglected and abused mercy. A feast of the body and blood of Christ, free to you, but dear to him. You were lost, and in the way to be lost for ever, when by the greatest miracle of condescending love, he sought and saved you. You were dead in sin, condemned by the law, the slaves of Satan; there wanted nothing but the executing stroke of justice to have sent you into endless misery; when our dear Redeemer pitied you in your blood, and shed his own to wash and heal you. He suffered that was offended, that the offender might not suffer. He cried out on the cross, "My God, my God, why hast thou forsaken me?" that we who had deserved it, might not be everlastingly forsaken. He died that we might live. Oh how would the mercy of redemption have affected you, if you had first lain one year, or month, or day in hell! Had you but seen your dying Lord, or seen the damned in their misery, how do you think you should have valued the salvation that is now revealed and tendered to you? See here Christ dying in this holy representation. Behold the sacrificed Lamb of God, that taketh away the sins of the world. It is his will to be thus frequently crucified before your eyes. Oh how should we be covered with shame, and loathe ourselves, that have both procured the death of Christ by sin, and sinned against it! And how should we all be filled with joy, that have such mysteries of mercy opened, and so great salvation freely offered to us! O hate sin, O love this Saviour: see that you come not hither without a desire to be more holy, nor with a purpose to go on in wilful sin. Be not deceived, God is not mocked; but if you heartily repent, and consent to the covenant, come and welcome; we have commission from Christ to tell you, that you are welcome. Let no trembling, contrite soul draw back, that is willing to be Christ's upon his covenant terms, but believe that Christ is much more willing to be yours. He was first willing, and therefore died for you, and made the covenant of grace, and sent to invite and importune you to consent, and stayed for you so long, and gave you your repentance, your willingness, and desire. Question not then his willingness, if you are willing. It is Satan and unbelief that would have you question it, to the injury both of Christ and you. Come near, observe, believe, and wonder at the riches of his love and grace; for he hath himself invited you to see and taste, that you may wonder. You are sinners, but he inviteth you to receive a renewed, sealed pardon of your sins, and to give you more of his Spirit to overcome them. See here his broken body and his blood, the testimonies of his willingness. Thus hath he sealed the covenant, which pardoneth all your sins, and secureth you of your reconciliation with God, and your adoption, and your right to everlasting blessedness. Deny not your consent, but heartily give up yourselves to Christ, and then doubt not but your scarlet, crimson sins shall be made as white as wool or snow. Object not the number or greatness of them against his grace. There is none too great for him to pardon to penitent believers. Great sins shall bring great glory to his blood and grace. But strive you then for great loathing of your sins, and greater love to such a God, and greater thanks to such a Saviour. Unfeignedly say, I am willing, Lord, to be wholly thine, and then believingly take Christ, and pardon, and life, as given you by his own appointment in the sealed covenant. And remember that he is coming. He is coming with thousands of his mighty angels, to execute judgment on the ungodly, but to be glorified in his saints, and admired in all that do believe. And then we shall have greater things than these. Then shall you see all the promises fulfilled, which now are sealed to you, on which he causeth you to trust. Revive now your love to one another, and forgive those that have wronged you, and delight in the communion of the saints; and then you shall be admitted into the church triumphant, where with perfect saints you shall perfectly rejoice, and love and praise the Lord for ever. Receive now a crucified Christ here represented, and be contented to take up your cross, and follow him. And then you shall reign with a glorified Christ, in the blessed vision and fruition of that God, to whom by Christ you are now reconciled. Let faith and love be working upon these things, while you are at this holy table.

_Then shall the Minister use this or the like Prayer._

Most holy God, we are as stubble before thee, the consuming fire. How shall we stand before thy holiness, for we are a sinful people, laden with iniquity, that have gone backward and provoked the Holy One of Israel. When we were lost, thy Son did seek and save us; when we were dead in sin, thou madest us alive. Thou sawest us polluted in our blood, and saidst unto us, Live. In that time of love thou coveredst our nakedness, and enteredst into a covenant with us, and we became thine own. Thou didst deliver us from the power of darkness, and translate us into the kingdom of thy dear Son; and gavest us remission of sin, through his blood. But we are grievous revolters, we have forgotten the covenant of the Lord our God. We were engaged to love thee with all our hearts, and to hate iniquity, and serve thee diligently, and thankfully to set forth thy praise. But we have departed from thee, and corrupted ourselves by self-love, and by loving the world, and the things that are in the world, and have fulfilled the desires of the flesh, which we should have crucified. We have neglected our duty to thee, and to our neighbour, and the necessary care of our own salvation. We have been unprofitable servants, and have hid thy talents, and have dishonoured thee, whom in all things we should have pleased and glorified. We have been negligent in hearing and reading thy holy word, and in meditating and conferring of it, in public and private prayer, and thanksgiving, and in our preparation to this holy sacrament, in the examining of ourselves, and repenting of our sins, and stirring up our hearts to a believing and thankful receiving of thy grace, and to love and joyfulness, in our communion with thee and with one another. We have not duly discerned the Lord's body, but have profaned thy holy name and ordinance, as if the table of the Lord had been contemptible. And when thou hast spoken peace to us, we returned again to folly. We have deserved, O Lord, to be cast out of thy presence, and to be forsaken, as we have forsaken thee, and to hear our confusion, Depart from me, I know you not, ye workers of iniquity. Thou mayst justly tell us, thou hast no pleasure in us, nor wilt receive an offering at our hand. But with thee there is abundant mercy. And our advocate Jesus Christ the righteous, is the propitiation for our sins; who bare them in his body on the cross, and made himself an offering for them, that he might put them away by the sacrifice of himself: have mercy upon us, and wash us in his blood, clothe us with his righteousness, take away our iniquities, and let them not be our ruin; forgive them and remember them no more. O thou that delightest not in the death of sinners, heal our backslidings, love us freely, and say unto our souls, that thou art our salvation. Thou wilt in nowise cast out them that come unto thee; receive us graciously to the feast thou hast prepared for us; cause us to hunger and thirst after Christ and his righteousness, that we may be satisfied. Let his flesh and blood be to us meat and drink indeed; and his Spirit be in us a well of living water, springing up to everlasting life. Give us to know thy love in Christ, which passeth knowledge. Though we have not seen him, let us love him; and though now we see him not, yet believing let us rejoice with joy unspeakable, and full of glory. Though we are unworthy of the crumbs that fall from thy table, yet feed us with the bread of life, and speak and seal up peace to our sinful, wounded souls. Soften our hearts that are hardened by the deceitfulness of sin: mortify the flesh, and strengthen us with might in the inner man; that we may live and glorify thy grace, though Jesus Christ our only Saviour.[256] Amen.

_Here let the Bread be brought to the Minister, and received by him, and set upon the Table, and then the Wine in like manner, (or if they be set there before,) however, let him bless them, praying in these or the like words._

Almighty God, thou art the Creator and the Lord of all things. Thou art the Sovereign Majesty whom we have offended; thou art our most loving and merciful Father, who hast given thy Son to reconcile us to thyself, who hath ratified the new testament and the covenant of grace with his most precious blood; and hath instituted this holy sacrament to be celebrated in remembrance of him till his coming. Sanctify these thy creatures of bread and wine, which according to thy institution and command, we set apart to this holy use, that they may be sacramentally the body and blood of thy Son Jesus Christ.[257] Amen.

_Then (or immediately before this Prayer) let the Minister read the words of the Institution, saying,_

Hear what the apostle Paul saith: "For I have received of the Lord, that which also I deliver unto you, That the Lord Jesus, the same night in which he was betrayed, took bread; and when he had given thanks, he brake it, and said, Take, eat, this is my body which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me; for as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come."[258]

_Then let the Minister say,_

This bread and wine being set apart, and consecrated to this holy use by God's appointment, are now no common bread and wine, but sacramentally the body and blood of Christ.

_Then let him thus pray:_

Most merciful Saviour, as thou hast loved us to the death, and suffered for our sins, the just for the unjust, and hast instituted this holy sacrament to be used in remembrance of thee till thy coming; we beseech thee, by thine intercession with the Father, through the sacrifice of thy body and blood, give us the pardon of our sins, and thy quickening Spirit, without which the flesh will profit us nothing. Reconcile us to the Father; nourish us as thy members to everlasting life.[259] Amen.

_Then let the Minister take the Bread, and break it in the sight of the people, saying,_

The body of Christ was broken for us, and offered once for all to sanctify us. Behold the sacrificed Lamb of God, that taketh away the sins of the world.

_In like manner let him take the Cup, and pour out the Wine in the sight of the Congregation, saying,_

We were redeemed with the precious blood of Christ, as of a Lamb without blemish, and without spot.

_Then let him thus pray:_

Most Holy Spirit, proceeding from the Father and the Son, by whom Christ was conceived, by whom the prophets and apostles were inspired, and the ministers of Christ are qualified and called, that dwellest and workest in all the members of Christ, whom thou sanctifiest to the image and for the service of their Head, and comfortest them that they may show forth his praise; illuminate us, that by faith we may see him that is here represented to us. Soften our hearts, and humble us for our sins. Sanctify and quicken us, that we may relish the spiritual food, and feed on it to our nourishment and growth in grace. Shed abroad the love of God upon our hearts, and draw them out in love to him. Fill us with thankfulness and holy joy, and with love to one another: comfort us by witnessing that we are the children of God. Confirm us for new obedience. Be the earnest of our inheritance, and seal us up to everlasting life.[260] Amen.

_Then let the Minister deliver the Bread thus consecrated and broken to the Communicants, first taking and eating it himself as one of them, when he hath said,_

Take ye, eat ye; This is the body of Christ which is broken for you; do this in remembrance of him.[261]

_In like manner he shall deliver them the Cup, first drinking of it himself, when he hath said,_

This cup is the new testament in Christ's blood, [or Christ's blood of the new testament,] which is shed for you for the remission of sins; drink ye all of it in remembrance of him.[262]

Let it be left to the Minister's choice, whether he will consecrate the bread and wine together, and break the bread and pour out the wine immediately; or whether he will consecrate and pour out the wine, when the Communicants have eaten the bread. If he do the latter, he must use the foregoing Prayers and expressions twice accordingly. And let it be left to his discretion, whether he will use any words at the breaking of the bread, and pouring out the wine, or not; and if the Minister choose to pray but once, at the consecration, commemoration, and delivery; let him pray as followeth, or to this sense:

Almighty God, thou art the Creator and the Lord of all. Thou art the Sovereign Majesty whom we have offended. Thou art our merciful Father, who hast given us thy Son to reconcile us to thyself; who hath ratified the new testament and covenant of grace with his most precious blood, and hath instituted this holy sacrament to be celebrated in memorial of him, till his coming. Sanctify these thy creatures of bread and wine, which, according to thy will, we set apart to this holy use, that they may be sacramentally the body and blood of thy Son Jesus Christ. And through his sacrifice and intercession, give us the pardon of all our sins, and be reconciled to us, and nourish us by the body and blood of Christ to everlasting life. And to that end, give us thy quickening Spirit to show Christ to our believing souls, that is here represented to our senses. Let him soften our hearts, and humble us for our sins, and cause us to feed on Christ by faith. Let him shed abroad thy love upon our hearts, and draw them on in love to thee, and fill us with holy joy and thankfulness, and fervent love to one another. Let him comfort us by witnessing that we are thy children, and confirm us for new obedience, and be the earnest of our inheritance, and seal us up to life everlasting; through Jesus Christ, our Lord and Saviour. Amen.

Let it be left to the Minister's discretion, whether to deliver the bread and wine to the people (at the table) only in general, each one taking it, and applying it to themselves; or to deliver it in general to so many as are in each particular form; or to put it into every person's hand: as also at what season to take the contribution for the poor. And let none of the people be forced to sit, stand, or kneel, in the act of receiving, whose judgment is against it.

_The Participation being ended, let the Minister pray thus, or to this sense._

Most glorious God, how wonderful is thy power and wisdom, thy holiness and justice, thy love and mercy in this work of our redemption, by the incarnation, life, death, resurrection, intercession, and dominion of thy Son! No power or wisdom in heaven or earth could have delivered us but thine. The angels desire to pry into this mystery, the heavenly host do celebrate it with praises, saying, Glory be to God in the highest; on earth peace, good-will towards men. The whole creation shall proclaim thy praises. Blessing, honour, glory, and power be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. Worthy is the Lamb that was slain, to receive power, and honour, and glory; for he hath redeemed us to God by his blood, and made us kings and priests unto our God. Where sin abounded, grace hath abounded much more. And hast thou indeed forgiven us so great a debt, by so precious a ransom? Wilt thou indeed give us to reign with Christ in glory, and see my race, and love thee, and be beloved of thee for ever? Yea, Lord, thou hast forgiven us, and thou wilt glorify us, for thou art faithful that hast promised. With the blood of thy Son, with the sacrament, and with thy Spirit, thou hast sealed up to us these precious promises. And shall we not love thee, that hast thus loved us? Shall we not love thy servants, and forgive our neighbours their little debt? After all this shall we again forsake thee, and deal falsely in thy covenant? God forbid! O set our affections on the things above, where Christ sitteth at thy right hand. Let us no more mind earthly things, but let our conversation be in heaven, from whence we expect our Saviour to come and change us into the likeness of his glory. Teach us to do thy will, O God, and to follow him, who is the author of eternal salvation to all them that do obey him. Order our steps by thy word, and let not any iniquity have dominion over us. Let us not henceforth live unto ourselves, but unto him who died for us and rose again. Let us have no fellowship with the unfruitful works of darkness, but reprove them. And let our light so shine before men, that they may glorify thee. In simplicity, and godly sincerity, and not in fleshly wisdom, let us have our conversation in the world. Oh that our ways were so directed that we might keep thy statutes! Though Satan will be desirous again to sift us, and seek as a roaring lion to devour, strengthen us to stand against his wiles, and shortly bruise him under our feet. Accept us, O Lord, who resign ourselves unto thee, as thine own; and with our thanks and praise, present ourselves a living sacrifice to be acceptable through Christ, useful for thine honour: being made free from sin, and become thy servants, let us have our fruit unto holiness, and the end everlasting life, through Jesus Christ our Lord and Saviour.[263] Amen.

_Next add this, or some such Exhortation, if there be time._

Dear brethren, we have been here feasted with the Son of God at his table, upon his flesh and blood, in preparation for the feast of endless glory. You have seen here represented, what sin deserveth, what Christ suffered, what wonderful love the God of infinite goodness hath expressed to us. You have had communion with the saints; you have renewed your covenant of faith, and thankful obedience unto Christ; you have received his renewed covenant of pardon, grace, and glory unto you. O carry hence the lively sense of these great and excellent things upon your hearts: you came not only to receive the mercy of an hour, but that which may spring up to endless joy: you came not only to do the duty of an hour, but to promise that which you must perform while you live on earth. Remember daily, especially when temptations to unbelief and sinful heaviness assault you, what pledges of love you here received; remember daily, especially when the flesh, the devil, or the world, would draw your hearts again from God, and temptations to sin are laid before you, what bonds God and your own consent have laid upon you. If you are penitent believers, you are now forgiven, and washed in the blood of Christ. O go your way, and sin no more: no more through wilfulness; and strive against your sins of weakness. Wallow no more in the mire, and return not to your vomit. Let the exceeding love of Christ constrain you, having such promises, to cleanse yourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God; and as a chosen generation, a royal priesthood, a holy nation, a peculiar people, to be zealous of good works, and show forth the praises of him that hath called you.

_Next sing part of the Hymn in metre, or some other fit Psalm of praise (as the Twenty-third, One Hundred and Sixteenth, One Hundred and Third, or One Hundredth, &c.) And conclude with this or the like Blessing:_

Now the God of peace, which brought again from the dead our Lord Jesus Christ, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work, to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. Amen.

THE CELEBRATION OF THE SACRAMENT OF BAPTISM.

Let no minister, that is therein unsatisfied, be forced against his judgment, to baptize the child of open atheists, idolaters, or infidels, or that are unbaptized themselves, or of such as do not competently understand the essentials of christianity, (what it is to be a christian,) and the essentials of baptism; nor of such as never, since they were baptized, did personally own their baptismal covenant, by a credible profession of faith and obedience, received and approved by some pastor of the church, as before confirmation is required, and in his Majesty's Declaration. Nor yet the child of parents justly excommunicate, or that live in any notorious, scandalous sin, or have lately committed such a sin, (as if the child be gotten in adultery or fornication,) and being justly convicted of it, refuseth penitently to confess it, and promise reformation. But if either of the parents be duly qualified, and present the child to be baptized, (or another for them in case they cannot be present,) the child is to be received unto baptism.

And if both the natural parents are infidels, excommunicate, or otherwise unqualified, yet if any become the pro-parents and owners of the child, and undertake to educate it in the faith of Christ, and fear of God, and so present it to be baptized, let it be done by a minister whose judgment doth approve it, but let no minister be forced to it against his judgment. Let the parents or owners come to the minister at some convenient time the week before, and acquaint him when they intend to offer their child to baptism, and give an account of their foresaid capacity, and receive his further ministerial assistance for the fuller understanding of the use and benefits of the sacrament, and their own duty. The font is to be placed to the greatest conveniency of the minister and people. The child or children being there presented, the minister may begin with this or the like speech directed to the parent or parents that present it.

That you may perform this service to God with understanding, you must know, that God having made man in his own image, to love and serve him, our first parents wilfully corrupted themselves by sin, and became the children of death, and the captives of Satan, who had overcome them by his temptation. And as by one man sin entered into the world, and death by sin, so death passed upon all, for that all have sinned, and come short of the glory of God. We are conceived in sin, and are by nature children of wrath; for who can bring a clean thing out of an unclean? By the offence of one, judgment came upon all men to condemnation. But the infinite wisdom and love of the Father hath sent his Son to be the Saviour of the world. The Word was made flesh, and dwelt on earth, and overcame the devil and the world; fulfilled all righteousness, and suffered for our sins upon the cross, and rose again, and reigneth in glory, and will come again, and judge the world in righteousness. In him God hath made and offered to the world a covenant of grace, and in it the pardon of sin to all true penitent believers, and power to be the sons of God and heirs of heaven. This covenant is extended to the seed also of the faithful, to give them the benefits suitable to their age, the parents dedicating them unto God, and entering them into the covenant, and so God in Christ will be their God, and number them with his people.

This covenant is to be solemnly entered into by baptism, which is a holy sacrament instituted by Christ, in which a person professing the christian faith (or the infant of such) is baptized in water into the name of the Father, Son, and Holy Ghost, in signification and solemnization of the holy covenant; in which, as a penitent believer, (or the seed of such,) he giveth up himself (or is by the parent given up) to God the Father, Son, and Holy Ghost, from henceforth (or from the time of natural capacity) to believe in, love, and fear this blessed Trinity, against the flesh, the devil, and the world; and this especially on the account of redemption; and is solemnly entered a visible member of Christ and his church, a child of God, and an heir of heaven. How great now is the mercy, and how great the duty that is before you! Is it a small mercy for this child to be accepted into the covenant of God, and washed from its original sin in the blood of Christ, which is signified and sealed by this sacramental washing in water, to be accepted as a member of Christ and of his church, where he vouchsafeth his protection and provision, and the means and Spirit of grace, and the renewed pardon of sin upon repentance, and for you to see this happiness of your child? The duty on your part is, first to see that you are stedfast in the faith and covenant of Christ, that you perish not yourself, and that your child is indeed the child of a believer; and then you are believingly and thankfully to dedicate your child to God, and to enter it into the covenant in which you stand. And you must know, that your faith, and consent, and dedication will suffice for your children no longer than till they come to age themselves; and then they must own their baptismal covenant, and personally renew it, and consent, and give up themselves to God, or else they will not be owned by Christ. You must therefore acquaint them with the doctrine of the gospel, as they grow up, and with the covenant now made, and bring them up in the fear of the Lord. And when they are actually penitent believers, they must present themselves to the pastors of the church, to be approved and received into the communion of the adult believers.

If the persons be before well instructed in the nature of Baptism, and time require brevity, the Minister may omit the first part of this Speech, and begin at the description of Baptism, or after it. If there be need of satisfying the people of the duty of baptizing infants, the Minister may here do it; otherwise let the questions here immediately follow.

_The Minister shall here say to the Parent, and the Parent answer as followeth._

It being the faithful and their seed to whom the promises are made; and no man will sincerely dedicate his child to that God that he believeth not in himself; I therefore require you to make profession of your own faith.

_Quest._ Do you believe in God the Father Almighty, &c.?

_Answ._ All this I do unfeignedly believe.

_Quest._ Do you repent of your sins, and renounce the flesh, the devil, and the world, and consent to the covenant of grace, giving up yourself to God the Father, Son, and Holy Ghost, as your Creator and reconciled Father, your Redeemer and your Sanctifier?

_Answ._ I do.

[Or thus rather, if the parent be fit to utter his own faith.]

_Quest._ Do you remain stedfast in the covenant which you made in baptism yourself?

_Answ._ Repenting of my sins, I do renounce the flesh, the devil, and the world, and I give up myself to God the Father, Son, and Holy Ghost, my Creator and reconciled Father, my Redeemer and my Sanctifier.

_Quest._ Do you present and dedicate this child unto God, to be baptized into this faith, and solemnly engaged in this covenant unto God the Father, Son, and Holy Ghost, against the flesh, the devil, and the world?

_Answ._ It is my desire, (or,) I do present and dedicate him for this end.

_Quest._ Do you here solemnly promise, that if God continue it with you till it be capable of instructions, you will faithfully endeavour to acquaint this child with the covenant in which he was here by you engaged, and to instruct and exhort him to perform this covenant, as ever he looks for the blessings of it, or to escape the curses and wrath of God; that is, that he renounce the flesh, the world, and the devil; and live not after them: and that he believe in this one God, in three Persons, the Father, Son, and Holy Ghost, his Creator, Redeemer, and Sanctifier. That he resign himself to him as his absolute Owner, and obey him as his supreme Governor, and love him as his most gracious Father, hoping to enjoy him as his felicity in endless glory?

_Answ._ I will faithfully endeavour it.

_Quest._ Will you to this end faithfully endeavour to cause him to learn the articles of the christian faith, the Lord's prayer, and the ten commandments, and to read or hear the holy Scriptures, and to attend on the public preaching of God's word? Will you endeavour, by your own teaching, and example, and restraint, to keep him from wickedness, and train him up in a holy life?

_Answ._ I will faithfully endeavour it by the help of God.

_Then let the Minister pray thus, or to this sense:_

O most merciful Father, by the first Adam sin entered into the world, and death by sin, and we are all by nature children of wrath; but thou hast given thy only Son, to be the Seed or the woman, the Saviour of the world, the Captain of our salvation, to put away sin by the sacrifice of himself, and to wash us in his blood, and reconcile us unto thee, and to renew us by the Holy Ghost, and to bruise Satan under our feet. In him thou hast established the covenant of grace, and hast appointed this holy sacrament of baptism for our solemn entrance into the bonds of the covenant, and stating us in the blessings of it, which thou extendest to the faithful and their seed. We dedicate and offer this child to thee, to be received into thy covenant and church. We beseech thee to accept him as a member of thy Son, and wash him in his blood from the guilt of sin, as the flesh is washed by this water. Be reconciled to him, and take him for thy child, renew him to the image of thy Son, make him a fellow-citizen with the saints, and one of thy household. Protect him and provide for him as thy own, and finally preserve him to thy heavenly kingdom, through Jesus Christ our Lord and Saviour.[264] Amen.

Then the Minister shall ask of the Parent the name of the child to be baptized, and naming him, shall either dip him under the water, or else pour the water upon his face, if he cannot be safely or conveniently dipt, and shall use these words without alteration.

I Baptize thee in the name of the Father, and of the Son, and of the Holy Ghost.

_And he shall thus declare:_

This child is now received by Christ's appointment into his church, and solemnly entered into the holy covenant, and engaged, if he lives to the use of reason, to rise with Christ to newness of life, as being buried with him by baptism, and to bear his cross, and confess Christ crucified, and faithfully to fight under his banner against the flesh, the devil, and the world, and to continue his faithful soldier and servant to the death, that he may receive the crown of life.

_Then he shall give thanks and pray._

We thank thee, most merciful Father, that when we had broken the law, and were condemned by it, thou hadst given us a Saviour, and life in him, and hast extended thy covenant of grace to believers, and to their seed, and hast now received this child into thy covenant and church, as a member of Christ by this sacrament of regeneration. We beseech thee, let him grow up in holiness; and when he comes to years of discretion, let thy Spirit reveal unto him the mysteries of the gospel, and the riches of thy love in Jesus Christ; and cause him to renew and perform the covenant that he hath now made, and to resign himself, and all that he hath, entirely unto thee his Lord, to be subject and obedient to thee his Governor, and to love thee his Father with all his heart, and soul, and might; and adhere unto thee, and delight in thee as the portion of his soul, desiring and hoping to enjoy thee in everlasting glory. Save him from the lusts and allurements of the flesh, the temptations of the devil, and the baits of pleasure, profit, and honour of the world, and from all the corruptions of his own heart, and all the hurtful violence of his enemies. Keep him in communion with the saints, in the love and use of thy word and worship. Let him deny himself, and take up his cross and follow Christ the Captain of his salvation, and be faithful unto the death, and then receive the crown of life, through Jesus Christ our Saviour.[265]

_Then use this Exhortation or the like to the Parents._

You that have devoted this child to God, and engaged it in covenant to him, must be thankful for so great a mercy to the child, and must be faithful in performing what you have promised on your parts, in instructing and educating this child in the faith and fear of God, that he may own and perform the covenant now made, and receive all the blessings which God hath promised. Hear what God hath made your duty, "Fathers, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord." "Train up a child in the way he should go, and when he is old he will not depart from it." "The rod and reproof give wisdom; but a child left to himself bringeth his mother to shame." "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might: and these words which I command thee this day, shall be in thy heart; and thou shalt teach them diligently unto thy children, and thou shalt talk of them when thou sittest in the house, and when thou walkest by the way, and when thou liest down, and when thou risest up." Joshua saith, "As for me and my house, we will serve the Lord." And Paul saith of Timothy, "From a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus."[266]

_Then say to the People thus, or to this sense._

You have heard, beloved, how great a dignity we were advanced to in our baptism, to how great duty we are all engaged. O search and try, whether you have kept or broken the covenant which you made, and have lived according to the dignity of your calling. And if any of you be atheists, unbelievers, or ungodly, and love not God above all, and neglect Christ and his salvation, and are yet unsanctified, and live after the flesh, the devil, and the world, which you here renounced; as you love your souls, bewail your perfidious covenant-breaking with God. Trust not the water of baptism alone: if you are not "born again of the Spirit also, you cannot enter into the kingdom of God." Baptism will not save you, if you have not the answer of a good conscience unto God. "If any man have not the Spirit of Christ, the same is none of his." Much less those wretches that hate sanctification, and despise and scorn a holy life, when they were by baptism engaged to the Holy Ghost the Sanctifier. Can you think to be saved by the covenant which you keep not? O no! Your perfidiousness aggravateth your sin and misery. "When thou vowest a vow to God, defer not to pay it, for he hath no pleasure in fools: pay that which thou hast vowed: better it is that thou shouldest not vow, than that thou shouldest vow and not pay." O bless the Lord, that it is a covenant of such grace which is tendered to you. That upon true repentance and conversion, even your covenant-breaking shall be forgiven; and therefore penitently cast down yourselves before the Lord, and believingly cast yourselves on Christ, and yield to the teachings and sanctifying operations of the Holy Ghost. Yet know the day of your visitation, and forsake the flesh, the devil, and the world, and turn to God with all your hearts, and give up yourselves entirely to your Creator, Redeemer, and Sanctifier, and he will have mercy upon you, and will abundantly pardon you. But if you still live after the flesh, you shall die: and if you continue to neglect this great salvation, there remaineth no more sacrifice for sin, but a certain fearful looking for of judgment, and fire, which shall devour the adversaries.[267]

Let no children be privately baptized, nor any Minister forced to baptize them any where, besides in the public assembly, unless upon some special weighty cause. If there be occasion for baptizing the adult, let the minister accordingly suit his expressions.

OF CATECHISING, AND THE APPROBATION OF THOSE THAT ARE TO BE ADMITTED TO THE LORD'S SUPPER.

Seeing none can be saved at years of discretion, that do not actually believe, and personally give up themselves in covenant to God the Father, Son, and Holy Ghost; therefore as parents must do their parts, so ministers must catechise the ignorant, and diligently labour to cause them both to learn the form of wholesome words, (even the Lord's prayer and the ten commandments, and some brief, yet full and sound catechism,) and to understand the meaning of them, and to engage their hearts into the love of God, and a holy obedience to his laws.

To this end, let the minister, either every Lord's day, before the evening prayers, or at some convenient hour, or on some other day of the week, as oft as he can, examine publicly such as are not admitted to the Lord's supper, and take an account of their learning, and understanding the creed, the ten commandments, the Lord's prayer, and the catechism. And let him by questioning and explication, help them to understand them. And let such of the several families of the parish come in their turns, when they are called by the minister to be thus catechised. Also let the minister either go to their houses, or rather appoint the persons aforesaid in their courses at a certain hour and place, (in the church or any other fit place,) to come to him for personal instructions, where he may confer with those that are unmeet to be catechised publicly, or unwilling to submit to it; and there with humble, prudent, serious instruction and exhortation, let him endeavour to acquaint them with the substance of christian faith and duty, and to help them to make sure their calling and election, and to prepare for death and judgment, and exhort them to love and to good works, and warn them lest they be hardened through the deceitfulness of sin. But let him not in public or private meddle with impertinencies, or spend the time about smaller matters, or singular opinions, nor sift people to know things unfit or unnecessary to be disclosed, nor meddle with matters that do not concern him as a minister to inquire after; but help them to learn, and understand, and practise the christian religion expressed in the catechism.

_The Catechism._

[Sidenote: See the Rubric for Catechism and Confirmation in the Common Prayer, and also his Majesty's Declaration concerning ecclesiastical affairs.]

Let none be admitted by the minister to the sacrament of the Lord's supper, till they have at years of discretion understood the meaning of their baptismal covenant, and with their own mouths, and their own consent openly before the church, ratified and confirmed, and also promised, that by the grace of God, they will evermore endeavour themselves faithfully to observe and keep such things as by their mouth and confession they have assented to; and so being instructed in the christian religion, do openly make a credible profession of their own faith, and promise to be obedient to the will of God.

A profession is credible, when it is made understandingly, seriously, voluntarily, deliberately, and not nullified by contradiction in word or deed. And that profession is incredible, that is made ignorantly, ludicrously, forcedly, rashly, or that is nullified by verbal or practical contradiction. And it must be practice first, that must make words credible, when the person by perfidiousness hath forfeited his credit. It is not private persons only, but the pastors of the church that must approve of this profession. Therefore, before any are admitted to the Lord's supper, they shall give a good account of their knowledge, faith, and christian conversation conformable thereunto, unto the pastors of their respective congregations, or else shall produce a certificate, that they have been approved or admitted to the Lord's supper in another congregation, of which they were members, and that by an allowed minister, upon such approved profession as aforesaid.

If the person be able and willing, let him before the congregation give the aforesaid account at large, of his knowledge, faith, and obedience; but if through backwardness, or disability for public speech, he shall refuse it, let him make the same profession privately to the minister, and own it in the assembly, when the minister shall declare it, and ask him whether he owns it. But unless it be in case of some extraordinary natural imperfection, and disability of utterance, let him at least openly recite the creed, and profess his consent to the covenant with God the Father, Son, and Holy Ghost.

Let the minister of every parish keep a double register: one of the names of all that are there baptized; another of the names of all that are approved upon their foresaid credible profession, and so admitted into the number of communicants, or that have a certificate of such approbation, regularly elsewhere performed.

And if confirmation be continued, let his Majesty's Declaration be observed, requiring, That confirmation be rightly and solemnly performed, by the information, and with the consent, of the minister of the place.

Let no minister be enforced to admit any himself to the Lord's supper, who hath been clancularly and irregularly approved.

Those that after this approbation prove scandalous offenders, shall not by the minister be suffered to partake of the Lord's table, until they have openly declared themselves to have truly repented, and amended their former naughty lives.

OF THE CELEBRATION OF MATRIMONY.

Before the solemnizing of marriage between any persons, their purpose of marriage shall be published by the minister, three several Lord's days in the congregation, at the place or places of their most usual abode respectively. And of this publication, the minister who is to join them in marriage shall have sufficient testimony, before he proceed to solemnize the marriage; the parents' consent being first sufficiently made known.

At the celebration, the minister shall either by a sermon, or other exhortation, open to them the institution, ends, and use of marriage, with the conjugal duties which they are faithfully to perform to each other. And then shall demand of them whether it be their desire and purpose to be joined together in the bond of the marriage covenant; and if they answer affirmatively, he shall say to them,

I require and charge you, as you will answer at the dreadful day of judgment, (when the secrets of all hearts shall be disclosed,) that if either of you do know any impediment by pre-contract or otherwise, why you may not lawfully be joined together in marriage, you discover it, and proceed not.

If no impediment be discovered by them or others, he shall proceed to pray.

[Sidenote: If they be young, it may be said, Bless them with children, and let them be devoted, &c.]

Most merciful Father, who hast ordained marriage for mutual help, and for the increase of mankind with a legitimate issue, and of the church with a holy seed, and for prevention of uncleanness; bless thy own ordinance to these persons, that entering this state of marriage in thy fear, they may there entirely devote themselves unto thee, and be faithful in all conjugal affections and duties unto each other; [and if thou bless them with children,] let them be devoted unto thee, and accepted as thine own, and blessed with thy grace, and educated in thy fear. Subdue those corruptions that would make their lives unholy or uncomfortable, and deliver them from temptations to impiety, worldliness, unquietness, discontent, or disaffection to each other, or to any unfaithfulness to thee or to each other. Make them meet helps to each other in thy fear, and in the lawful management of the affairs of this world. Let them not hinder, but provoke one another to love and to good works; and foreseeing the day of their separation by death, let them spend their days in a holy preparation, and live here together as the heirs of life that must rejoice at the great marriage day of the Lamb, and live for ever with Christ and all the holy angels and saints in the presence of thy glory.[268] Amen.

_The woman if she be under Parents or Governors, being by one of them, or some deputed by them, given to be married, the man with his right hand shall take the woman by the right hand, and shall say,_

I A. do take thee B. to be my married wife, and do promise and covenant in the presence of God, and before this congregation, to be a loving and faithful husband to thee, till God shall separate us by death.

_Then the woman shall take the man by the right hand with her right hand, and say,_

I B. do take thee A. to be my married husband, and I do promise and covenant in the presence of God, and before this congregation, to be a loving, obedient, and faithful wife unto thee, till God shall separate us by death.

_Then let the Minister say,_

These two persons, A. and B. being lawfully married according to God's ordinance, I do pronounce them husband and wife. And those whom God hath conjoined, let no man put asunder.

_Next he may read the duty of Husbands and Wives out of Eph. v. 2; Col. iv. 2; 1 Pet. iii.; and Psalm cxxviii. or some other pertinent Psalm, may be said or sung: and let the minister exhort them to their several duties, and then pray:_

Most merciful Father, let thy blessings rest upon these persons now joined in lawful marriage; sanctify them and their conversations, their family, estates, and affairs, unto thy glory. Furnish them with love to thee and to each other, with meekness, patience, and contentedness. Let them not live unto the flesh, but unto the Spirit, that of the Spirit they may reap everlasting life, through Jesus Christ our Lord and Saviour.[269] Amen.

_Then let him conclude with a Benediction._

God Almighty, the Creator, Redeemer, and Sanctifier, bless you in your souls and bodies, families and affairs, and preserve you to his heavenly kingdom. Amen.

THE VISITATION OF THE SICK, AND THEIR COMMUNION.

The visitation of the sick being a private duty, and no part of the public Liturgy of the church, and the case of the sick being so exceeding various, as to soul and body; and it being requisite that ministers be able to suit their exhortations and prayers to the condition of the sick, but the words of such exhortations and prayers be left to their prudence.

So urgent is the necessity of the sick, and so seasonable and advantageous the opportunity, that ministers may not negligently overpass them, but in love and tenderness instruct them according to their several conditions; endeavouring the conversion of the ungodly, the strengthening of the weak, and comforting such as need consolation; directing them how to improve their afflictions, and helping them to be sensible of the evil of sin, the negligences and miscarriages of their lives, the vanity of the world, their necessity of a Saviour, the sufficiency of Christ, the certainty and excellency of the everlasting glory; exhorting them to repentance and to faith in Christ, and to set their affections on the things above; and (if they are penitent believers) comfortably to hope for the kingdom which God hath promised to them that love him, committing their souls to their Redeemer, and quietly resting in the will, and love, and promises of God; resolving if God shall recover them to health, to redeem the time, and live the rest of their lives unto his glory; and being willing, if it be their appointed time, to depart and be with Christ. And they must be exhorted to forgive such as have wronged them, and to be reconciled to those with whom they have been at variance, and to make a pious, just, and charitable disposal of their worldly estates.

THE ORDER OF SOLEMNIZING THE BURIAL OF THE DEAD.

It is agreeable to nature and religion, that the burial of christians be solemnly and decently performed. As to the cases, Whether the corpse shall be carried first into the church, that is to be buried in the church-yard; and whether it shall be buried before the sermon, reading, or prayer, or after, or in the midst of the reading, or whether any prayer shall be made at the grave, for the living; let no christians uncharitably judge one another about these things. Let no people keep up groundless usages, that being suspicious grieve their minister and offend their brethren. Let no minister that scrupleth the satisfying of people's ungrounded desires in such things, be forced to do it against his conscience; and let ministers that do use any of these customs or ceremonies, have liberty, when they suspect that the people desire them upon some error, to profess against that error, and teach the people better.

Whether the minister come with the company that brings the corpse from the house, or whether he meet them, or receive them at the burial-place, is to be left to his own discretion. But while he is with them, let him gravely discourse of man's mortality, and the useful truths and duties thence to be inferred: and either at the grave, or in the reading place, or pulpit, by way of sermon, according to his discretion, let him (at least if it be desired) instruct and exhort the people concerning death, and the life to come, and their necessary preparation; seeing the spectacle of mortality, and the season of mourning, do tend to prepare men for a sober, considerate entertainment of such instructions: and he may read such scriptures as may mind them of death, resurrection, and eternal life, as 1 Cor. xv. or from verse 10 to the end, and Job i. 21; xix. 25, 26, 27; John xi. 25, 26; v. 28, 29. And his prayer shall be suited to the occasion.

Whenever the rain, snow, or coldness of the season, make it unhealthful to the minister or people to stand out of doors, at least then let the reading, exhortation, and prayers, be used within the church.

OF EXTRAORDINARY DAYS OF HUMILIATION AND THANKSGIVING, AND ANNIVERSARY FESTIVALS.

When great afflictions lie upon the church, or any special part or members of it, or when any great sins have been committed among them, it is meet that in public, by fasting and prayer, we humble ourselves before the Lord, for the averting of his displeasure; and on such occasions it is the pastor's duty to confess his own and the people's sins, with penitence, and tenderness of heart, and by his doctrine and exhortation, to endeavour effectually to bring the people to the sight and sense of their sin, and the deserts of it, and to a firm resolution of better obedience for the time to come, being importunate with God in prayer for pardon and renewed grace.

Upon the receipt of great and extraordinary mercies, the church (having opportunity) is to assemble for public thanksgiving unto God, and the minister to stir up the people to a lively sense of the greatness of those mercies, and joyfully to celebrate the praises of God, the author of them. And it is not unmeet on these days to express our joy in feasting and outward signs of mirth, provided they be used moderately, spiritually, and inoffensively, and not to gratify our sensual desires, and that we relieve the poor in their necessities (which also on days of humiliation and other seasons we must not forget). The occasions of such days of humiliation and thanksgiving being so various, as cannot be well suited by any standing forms, the minister is to apply himself to the respective duties, suitable to the particular occasions.

Though it be not unlawful or unmeet to keep anniversary commemoration by festivals, of some great and notable mercies to the church or state, the memory whereof should be transmitted to posterity; nor to give any persons their due honour who have been the instruments thereof: yet because the festivals of the church's institution now observed, are much abused, and many sober, godly persons, ministers, and others, are unsatisfied of the lawfulness of the celebrating them as holidays, let the abuse be restrained; and let not the religious observation of those days by public worship, be forced upon any that are thus unsatisfied, provided they forbear all offensive behaviour thereupon.

OF PRAYER AND THANKSGIVING FOR PARTICULAR MEMBERS OF THE CHURCH.

Besides the petitions that are put up for all in such distresses, in the general prayer, it is meet that persons in dangerous sickness, or other great affliction of body or mind, and women that are near the time of child-bearing, when they desire it, shall be particularly recommended to God in the public prayers of the church. Because all the members constitute one body, and must have the same care one for another, as suffering all with one that suffereth, and rejoicing all with one that is honoured. And the effectual fervent prayer of the righteous, especially of the whole congregation, availeth much with God. But because diseases, distresses, and grief of mind, are so various that no forms that are particular can suit them all; and because every minister should be able to suit his prayers to such various necessities of the people; we desire that it may be left to his discretion to pray for such according to their several cases, before or after sermon. But we desire that except in case of sudden necessity, they may send in their bills of request to him the night before, that he may consider of their cases, and may publish only such, and in such expressions, as in prudence he shall judge meet for the ears of the assembly.

In the more ordinary cases of persons in sickness, danger, and distress, and that are delivered from them; these following prayers may be used, or such like.

_A Prayer for the Sick, that is in hopes of Recovery._

Most merciful Father, though our sin doth find us out, and we are justly afflicted for our transgressions, yet are we not consumed in thy wrath; but thou punishest us less than our iniquities do deserve: though thou causest grief, yet wilt thou have compassion according to the multitude of thy mercies, for thou dost not willingly afflict and grieve the children of men. Thou revivest the spirit of the humble, and the heart of the contrite ones, for thou wilt not contend for ever, neither wilt thou be always wroth, for the spirit would fail before thee, and the soul which thou hast made. Look down in tender mercy on the affliction of this thy servant. O Lord, rebuke him not in thy wrath; neither chasten him in thy hot displeasure. All his desire is before thee, and his groaning is not hid from thee; have mercy upon him, O Lord, for he is weak. O Lord, heal him, whose bones and soul is vexed. In death there is no remembrance of thee: in the grave who shall give thee thanks? Remember that we are but flesh; a wind that passeth away and cometh not again. Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble? Remember not the iniquities of his youth, or his transgressions: look upon his affliction, and his pain, and forgive all his sins. Though the sorrows of death do compass him about, yet if it be for thy glory and his good, recover him, and let him live and praise thy name. Rebuke his sickness; direct unto such means as thou wilt bless. In the time of his trouble we call upon thee, do thou deliver him, and let him glorify thee: however, show him the sin that doth offend thee; let him search and try his ways, and confess and turn from his iniquity, and let it be good for him that he was afflicted. Let this be the fruit of it, to purge and take away his sin, that being chastened of the Lord, he may not be condemned with the world. And though chastisement for the present seemeth not to be joyous, but grievous, yet afterwards let it yield the peaceable fruit of righteousness to this thy servant, that is exercised therein. In the mean time, O Lord, be thou his portion, who art good to the soul that seeketh thee, and waiteth for thee. Let him patiently and silently bear thy yoke; let him hope and quietly wait for thy salvation: considering that thou wilt not cast off for ever; that thy anger is but for a moment, but in thy favour is life. Weeping may endure for a night, but joy cometh in the morning: and that whom thou lovest, thou chastenest, and scourgest every son whom thou receivest; and that if he endure chastening, thou dealest with him as a son. If he be recovered, let him devote himself entirely to they glory: that when thou hast put off his sackcloth and mourning, and girded him with gladness, he may speak thy praise, and give thee thanks. If he receive the sentence of death in himself, let it cause him to trust in thee that raisest the dead, knowing that as thou didst raise up the Lord Jesus, thou wilt raise him up also by Jesus: therefore suffer not his hope to faint; but though his outward man perish, yet let his inner man be renewed from day to day; and let him live by faith, and look at the things which are not seen, ever at the exceeding eternal weight of glory. Let him be found in Christ, not having his own righteousness, but that which is of God by faith. Restrain the tempter, and deliver thy servant from the sinful fears of death, by Christ, who, through death destroyed the devil that had the power of death; that he may find that death hath lost its sting, and triumph over it by faith in him, through whom we are made more than conquerors. That, by faith and love, his soul may now ascend unto his Father and our Father, and to his God and our God; and is gone to prepare a place for us; and hath promised, that where he is, there his servants shall be also, that they may behold the glory which thou hast given him. Magnify thyself in his body, whether by life or death, and safely bring him into thy glorious presence, where is fulness of joy, and everlasting pleasures, through Jesus Christ our Life and Righteousness.[270] Amen.

_A Prayer for Women drawing near the time of Child-bearing._

Most merciful Father, who hast justly sentenced woman, that was first in the transgression, to great and multiplied sorrows, and particularly in sorrow to bring forth children; yet grantest preservation and relief, for the propagation of mankind. Be merciful to this thy servant; be near her with thy present help, in the needful time of trouble; and though in travail she hath sorrow, give her strength to bring forth. Being delivered, let her remember no more the anguish, for joy that a child is born into the world. Bless her in the fruit of her body; and being safely delivered, let her return thee hearty thanks, and devote it and the rest of her life to thy service, through Jesus Christ our Saviour.[271] Amen.

_A Thanksgiving for those that are restored from Dangerous Sickness._

We thank thee, O most gracious God, that thou hast heard us when we cried unto thee, for thy servant in his weakness and distress; that thou hast not turned away our prayer nor thy mercy from him. We cried to thee, and thou hast delivered and healed him, thou hast brought him from the grave, thou hast kept him alive, that he should not go down into the pit, thou hast forgiven his iniquity, and healed his diseases, thou hast redeemed his life from destruction, and hast crowned him with loving-kindness and tender mercies, thou hast not deprived him of the residue of his years, thou hast repented thee of the evil. His age is not departed; thou hast renewed his youth, and given him to see man, with the inhabitants of the world; and to see the goodness of the Lord in the land of the living. Day and night thy hand was heavy upon him, but thou hast turned away thy wrath, and hast forgiven the iniquity of his sin: for this every one that is godly shall pray unto thee in a time of trouble. Thou art a hiding-place, thou preservest us from trouble: when our flesh and our heart faileth us, thou art the strength of our heart, and our portion for ever; indeed, Lord, thou art good unto thine Israel; even to such as are clean of heart. Many are the afflictions of the righteous, but thou deliverest them out of all: though all the day long they be afflicted, and chastened every morning, yet are they continually with thee; thou holdest them by thy right hand; thou art a present help in trouble, when all the help of man is vain. Let thy servant love thee, because thou hast heard his voice and supplication. Let him offer unto thee the sacrifice of thanksgiving; and pay his vows to the Most High; and take the cup of salvation, and call upon thee all his days. Let him be wholly devoted to thy praise, and glorify thee in soul and body, as being thine, and seasonably depart in peace unto thy glory; through Jesus Christ, our Life and Righteousness.[272] Amen.

_A Thanksgiving for the Deliverance of Women in Child-bearing._

We return thee thanks, most gracious God, that thou hast heard our prayers for this thy handmaid; and hast been her help in the time of her necessity, and delivered her from her fears and sorrows. Death and life are in thy power; thou killest, and thou makest alive; thou bringest down to the grave, and thou bringest up; thou makest the barren to keep house, and to be a joyful mother of children. We thank thee, that thou hast given thy servant to see the fruit of her womb, and that thou hast brought her again to thy holy assembly, to go with the multitude to thy house, and worship thee with the voice of joy and praise, that she may enter into thy gates with thanksgiving, and into thy courts with praise, and we may all be thankful to thee on her behalf, and speak good of thy name. Thou art good, O Lord, to all, and thy tender mercies are over all thy works; thou preservest them that love thee; thou raisest up them that are bowed down; thou fulfillest the desire of them that fear thee; thou also dost hear their cry, and save them. Command thy blessing yet upon thy servant and her offspring; let her not forget thee and thy mercies, but let her devote the life which thou hast given her to thy service, and educate her offspring, as a holy seed, in the nurture and admonition of the Lord. And as thou hast said, that thy curse is in the house of the wicked, but thou blessest the habitation of the just; let her and her house serve thee, and let holiness to the Lord be written upon all wherewith thou blessest her: let her make thee her refuge and habitation. Give her the ornament of a meek and quiet spirit, which in thy sight is of great price. Let her not love the world, nor mind earthly things, but use the world as not abusing of it; seeing the time is short, and the fashion of this world passeth away. Restore her soul, and lead her in the paths of righteousness: though she must walk through the valley of the shadow of death, let her fear no evil. Let thy goodness and mercy follow her all the days of her life, and let her dwell for ever in thy glorious presence, through Jesus Christ, our Lord and Saviour.[273] Amen.

If the Child be dead, those passages which imply its living must be omitted; and if the Woman be such as the Church hath cause to judge ungodly, the Thanksgiving must be in words more agreeable to her condition, if any be used.

OF PASTORAL DISCIPLINE, PUBLIC CONFESSION, ABSOLUTION, AND EXCLUSION FROM THE HOLY COMMUNION OF THE CHURCH.

The recital of the curses are said in the book of Common Prayer, to be instead of the godly discipline of the primitive church, till it can be restored again, which is much to be wished, which is the putting of notorious sinners to open penitence. His Majesty's Declaration concerning ecclesiastical affairs, determineth that all public diligence be used for the instruction and reformation of scandalous offenders, whom the minister shall not suffer to partake of the Lord's table, until they have openly declared themselves to have truly repented and amended their former naughty lives, provided there be place for due appeals to superior powers.

And the law of Christ commandeth, that if thy brother trespass against thee, go and tell him his faults between him and thee alone: if he shall hear thee, thou hast gained thy brother, but if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established; and if he shall neglect to hear them, tell it unto the church; but if he shall neglect to hear the church, let him be unto thee as a heathen man, or as a publican. And it is the office of the pastors of the several congregations, not only to teach the people in general, and guide them in the celebration of the public worship, but also to oversee them, and watch over each member of their flock particularly; to preserve them from errors, heresies, divisions, and other sins, defending the truth, confuting gainsayers and seducers, instructing the ignorant, exciting the negligent, encouraging the despondent, comforting the afflicted, confirming the weak, rebuking and admonishing the disorderly and scandalous, and directing all according to their needs in the matters of their salvation; and the people in such needs should have ordinary recourse to them, as the officers of Christ, for guidance, and resolution of their doubts; and for assistance in making their salvation sure; and in proving, maintaining, or restoring the peace of their consciences, and spiritual comfort.[274]

If therefore any member of the church be a scandalous sinner, and the crime be either notorious or fully proved, let the pastor admonish him, and set before him the particular command of God which he transgresseth, the supreme authority of God which he despiseth, the promises and mercies which he treadeth under foot, and the curse and dreadful condemnation which he draweth upon himself. Let this be done with great compassion and tender love to the offender's soul, and with gravity, reverent and serious importunity, as beseemeth men employed on the behalf of God, for the saving of a soul; and yet with judgment, and cautelous prudence, not taking that for sin which is no sin, nor that for a gross and scandalous sin, which is but an ordinary human frailty; not dealing as unreverently with a superior as with an inferior; not making that public which should be concealed; nor reproving before others when it should be done more secretly; nor unreasonably speaking to those who through drink or passion are incapable of the benefit; nor yet offending by bashfulness, or the fear of man, or lukewarmness, negligence, or slighting over great offences, on the other extreme.

Prudence also requireth them to be cautelous of over-meddling, where the magistrate's honour or concernment, or the church's unity or peace, or the reputation of others, or the interest of their ministry, requireth them to forbear.

These cautions observed, if the scandalous offender continue impenitent, or unreformed, after due admonitions and patience, let the pastor in the congregation, when he is present, rebuke him before all, that the church may sufficiently disown the crime, and others may see the odiousness and danger of the sin. But let this also be with the love and prudence before mentioned.

If the offender in obstinacy will not be there, the pastor may open the crime before the congregation: and present or absent, (in case he remain impenitent,) if the case will bear so long a delay, it is convenient, that the pastor publicly pray for his conviction and repentance, that he may be saved.

And this he may do one, or two, or three, or more days, as the nature of the case and prudence shall direct him.

If during these means for his recovery (after the proof of the crime) there be a communion of the church in the Lord's supper, let the pastor require him to forbear, and not suffer him to partake of the Lord's table.

If yet the offender remain impenitent, let the pastor openly declare him unmeet for the communion of the church, and require him to abstain from it, and require the church to avoid communion with him. And let him bind him by the denunciations of the threatenings of God against the impenitent.

But before this is done, let no necessary consultation with other pastors, or concurrence of the church, be neglected: and after let there be place for due appeals, and let ministers consent to give account when they are accused of mal-administration.

But if, after private admonition, (while the offence is such as requireth not public confession,) the sinner be penitent, let the minister privately apply to his consolation the promises of the gospel, with such cautelous prudence, as is most suitable to his condition.

And if he repent not till after public admonition, or that the scandal be so great and notorious, as that a public confession is necessary, let him, at a seasonable time appointed by the pastor, with remorse of conscience, and true contrition, confess his sin before the congregation, and heartily lament it, and clear the honour of his christian profession which he had stained, and crave the prayers of the church to God for pardon and reconciliation through Christ, and also crave the ministerial absolution and restoration to the communion of the church, and profess his resolution to do so no more; but to live in new obedience to God, desiring also their prayers for corroborating and preserving grace.

It is only a credible profession of repentance, that is to be accepted by the church.

The foregoing cautions must be carefully observed in such confessions, that they be not made to the injuring of the magistrate, or of the church, or of the reputation of others, or of the life, estate, or liberty of the offender, or to any other shame than is necessary to the manifesting of his repentance, and the clearing of his profession, and the righting of any that he hath wronged, and the honour and preservation of the church.

When he hath made a credible profession of repentance, it is the pastor's duty, ministerially to declare him pardoned by Christ, but in conditional terms. [If his repentance be sincere.] And to absolve him from the censure of non-communion with the church, if he was under such a censure before his penitence, and to declare him meet for their communion, and to encourage him to come, and require the church to entertain him into their communion with gladness, and not upbraid him with his fall, but rejoice in his recovery, and endeavour his confirmation and preservation for the time to come: and it is his duty accordingly to admit him to communion, and theirs to have loving communion with him: all which the penitent person must believingly, lovingly, and joyfully receive. But if any by notorious perfidiousness, or frequent covenant-breaking, have forfeited the credit of their words, or have long continued in the sin which they do confess, so that their forsaking it hath no proof; the church then must have testimony of the actual reformation of such as these, before they may take their professions and promises as credible: yet here the difference of persons and offences is so great, that this is to be much left to the prudence of pastors that are present, and acquainted with the persons and circumstances of the case. In the transacting of all this, these following forms, to be varied as the variety of cases do require, may be made use of.

_A Form of Public Admonition to the Impenitent._

[Sidenote: The sin may be named and aggravated when it is convenient.]

A. B. you are convict of a gross and scandalous sin; you have been admonished and entreated to repent. The promises of mercies to the penitent, and the threatenings of God against the impenitent, have not been concealed from you. We have waited in hope of your repentance, as having compassion on your soul, and desiring your salvation; but we must say with grief, you have hitherto disappointed us. We are certain from the word of God, that you must be penitent, if ever you will be pardoned, and that except you repent, you shall everlastingly perish. To acquaint you publicly with this, and yet here to offer you mercy from the Lord, is the next duty laid upon us for your recovery. Oh! blame us not, if, knowing the terrors of the Lord, we thus persuade you, and are loth to leave you in the power of Satan, and loth to see you cast out into perdition, and that your blood should be required at our hands, as not having discharged our duty to prevent it.[275]

Be it known unto you therefore, that it is the God of heaven and earth, the great, the jealous, and the terrible God, whose laws you have broken, and whose authority you despise. You refuse his government, who is coming with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly of their ungodly deeds and speeches; who hath told us that "evil shall not dwell with him." "The foolish shall not stand in his sight." "He hateth all workers of iniquity." "The ungodly shall not stand in judgment, nor sinners in the congregation of the righteous." God hath not his laws in vain. "Though the wicked contemn God, and say in their hearts he will not require it;" "yet their damnation slumbereth not, they are reserved to the day of judgment, to be punished." "And he seeth that their day is coming." If men cut off the lives of those that break their laws, will God be outfaced by the pride and stubbornness of sinners? He will not; you shall know he will not; he threateneth not in jest. "Who hath hardened himself against him, and hath prospered?" "Are you not as chaff and stubble? and is not our God a consuming fire?" "If briers and thorns be set against him in battle, will he not go through them, and burn them up together?" "Can your heart endure, or your hands be strong, in the day when God shall deal with you? It is the Lord that hath spoken it, and he will do it." What will you do, when you must bear with the pains of hell from God, that now can scarce endure to be thus openly and plainly warned of it? If we to please you should be silent and betray you, do you think the God of heaven will fear or flatter you to please a worm? "Do you provoke the Lord to jealousy? are you stronger than he?" O man! for your soul's sake, let not Satan abuse your understanding, and sin befool you. Must you not die? And doth not judgment follow, when all secrets shall be opened, and God will no more entreat you to confess. "Behold, the Judge standeth at the door." Will sin go then with you for as light a matter as it doth now? Will you then deny it, or will you stand to all the reasonings, or excuses, by which you would now extenuate or cover it? Will you defend it as your friend; and be angry with ministers and reprovers as your enemies? Or will you not mourn at last, (with weeping and gnashing of teeth,) and say, "How have I hated instruction, and my heart despised reproof; and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!" "Oh that you were wise, that you understood this, and that you would consider your latter end!" Believe God's wrath before you feel it: be convinced by the word and servants of the Lord, before you are confounded by the dreadfulness of his majesty. Yet there is hope; but shortly there will be none, if you neglect it. Yet "if you confess and forsake your sins, you shall have mercy; but if you cover them, you shall not prosper. And if, being oft reproved, you harden your neck, you shall suddenly be destroyed, and that without remedy." "Be not deceived, God is not mocked. Whatsoever you sow, that shall you also reap." O man! you know not what it is to deal with an offended and revenging God. Nor what it is to hear Christ say, "Depart from me, ye workers of iniquity; I never knew you: depart from me, ye wicked, into everlasting fire." You know not what it is to be shut out of heaven, and concluded under utter desperation; and in hell to look back upon this obstinate impenitence, and rejecting of the mercy that would have saved you; and there to have conscience telling you for ever, what it is that you have done. Did you know what this is, could you, think a penitent confessing and forsaking your sin to be a condition too hard for the preventing of such a doleful state? O no! You know not what a case you are casting your immortal soul into. The Lord give you repentance, that you may never know it by experience. To prevent this, is our business with you: we delight not to displease or shame you. But God hath told us, "That if any do err from the truth, and one convert him, let him know, that he which converteth a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins." I do therefore by the command, and in the name of Jesus Christ, require and beseech you, that you do, without any more delay, confess your sins and heartily bewail them; and beg pardon of them, and resolve and promise by the help of God to do so no more. And bless God that you have an advocate with the Father, Jesus Christ the righteous, whose blood will cleanse you from your sins, if you penitently confess them; and that mercy may be yet had on so easy terms. If you had any sense of your sin and misery, or any sense of the dishonour done to God, or of the wrong that you have done to others, and of the usefulness of your penitent confession, and amendment, to the reparation of all these, you would cast yourself in the dust, in shame and grief before the Lord, and before the church. "To-day, therefore, if you will hear his voice, harden not your heart, lest God forsake you, and give you over unto your own heart's lust, to walk in your own counsels, and resolve in his wrath, you shall never enter into his rest." And then God and this congregation will be witnesses that you were warned; and your blood will be upon your own head. But if, in penitent confession, you fly to Christ, and loathe yourself for your iniquities, and heartily forsake them, I have authority to promise you free forgiveness, and that your iniquity shall not be your ruin.[276]

_A Form of Confession, to be made before the Congregation._

[Sidenote: * Here the sin must be named and aggravated, when by the pastor it is judged requisite.]

I do confess before God and this congregation, that I have greatly sinned. * I have offended and dishonoured God, wronged the church, and the souls of others. I have deserved to be forsaken of the Lord, and cast out of his presence and communion of saints, into desperation, and remediless misery in hell. I am no more worthy to be called thy son, or to have a name or place among thy servants. I do here declare mine iniquity, and am sorry for my sins; they are gone over my head as a heavy burden, they are too heavy for me, they take hold upon me. I am ashamed, as unworthy to look up towards heaven, but my hope is in the blood and grace of Christ, who made his life a sacrifice for sin, and came to seek and save that which was lost; whose grace aboundeth where sin hath abounded. The Lord be merciful to me a sinner. I humbly beg of the congregation that they will earnestly pray, that God will wash me thoroughly from mine iniquity, and cleanse me from my sins; that he will forgive them, and blot them out, and hide his face from them, and remember them no more; that he will not cast me away from his presence, nor forsake me as I have forsaken him, nor deal with me according to my deserts: but that he will create in me a clean heart, and renew a right spirit in me, and grant me the joy of his salvation. And I beg pardon of the church, and all that I have wronged; and resolve by the grace of God to do so no more; but to walk more watchfully as before the Lord. And I desire all that are ungodly, that they think never the worse of the laws, or ways, or servants of the Lord for my misdoings; for if I had been ruled by God, and by his servants, I had never done as I have done. There is nothing in religion that befriendeth sin; there is nothing so contrary to it, as God and his holy laws, which I should have obeyed. Rather let all take warning by me, and avoid temptations, and live not carelessly, and hearken not to the inclinations or reasonings of the flesh, nor trust their weak and sinful hearts; but live in godly fear and watchfulness, and keep under the flesh, and keep close to God, and hearken to the faithful counsel of his servants. And I entreat your prayers to God, that I may be strengthened by his grace, that I may sin thus no more, lest worse befall me.[277]

_A form of Prayer for a Sinner impenitent, after Public Admonition._

Most gracious God, according to thy command we have warned this sinner, and told him of thy threatenings, and foretold him of thy certain terrible judgments, that he might flee from the wrath to come; but alas, we perceive not that he repenteth or relenteth, but hardeneth his heart against reproof; as if he were able to contend with thee, and overcome thy power. O let us prevail with thee for grace, that we may prevail with him for penitent confession and reformation. O pity a miserable sinner! so miserable, as that he layeth not to heart his misery, nor pitieth himself. O save him from the gall of bitterness, and from the bonds of his iniquity. Give him repentance unto life, that he may recover himself out of the snare of the devil, who is taken captive by him at his will. Give him not up to a blind mind, to a seared conscience, a heart that is past feeling, nor to walk in his own counsels, and after his own lusts. Let him no longer despise the riches of thy goodness, and forbearance, and long-suffering, nor with a hardened, impenitent heart, treasure up wrath against the day of wrath and revelation of thy righteous judgment; who wilt render to every man according to his deeds, even to them that are contentious and obey not the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil. Let him be sure that the judgment of God is according to truth against them that commit such things; and let him not think in his impenitency to escape thy judgment. O suffer him not, when he heareth the threatenings of thy word, to bless himself in his heart, and say, I shall have peace, though I walk in the imaginations of my heart, and add sin to sin; lest thy anger and jealousy smoke against him, and thou wilt not spare him, but blot out his name from under heaven, and all thy curses lie upon him, and thou separate him to evil, even to the worm that dieth not, and to the fire that is not quenched. O save him from his sins, from his impenitency, and the pride and stubbornness of his heart. O save him from the everlasting flames, and from thy wrath, which he is the more in danger of, because he feeleth not, and feareth not his danger. Let him know how hard it is for him to kick against the pricks, and how woeful to strive against his Maker. Lay him at thy footstool in sackcloth and ashes, in tears and lamentation, crying out, Woe unto me that I have sinned; and humbling his soul in true contrition, and loathing himself, and begging thy pardoning and healing grace, and begging the prayers and communion of thy church, and resolving to sin wilfully no more, but to live before thee in uprightness and obedience all his days. O let us prevail with thee for the conversion of this impenitent sinner, and so for the saving of his soul from death, and the hiding and pardoning of his sins; that he that is lost may be found, and he that is dead may be alive, and the angels of heaven, and we thy unworthy servants here on earth, may rejoice at his repenting. Let us see him restored by thy grace, that we may joyfully receive him into our communion, and thou mayst receive him at last into thy heavenly kingdom, and Satan may be disappointed of his prey; for thy mercy' sake, through Jesus Christ our Lord and only Saviour.[278] Amen.

_A Form of Rejection from the Communion of the Church._

Jesus Christ, the King and Lawgiver of the church, hath commanded, that, If a brother trespass against us, we go and tell him his fault between him and us alone; and if he will not hear us, we shall then take with us one or two more, that in the mouth of two or three witnesses every word may be established; and if he shall neglect to hear them, that he tell it to the church; and if he neglect to hear the church, that he be to us as a heathen man, and a publican. And that we keep no company, if any that is called a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one, no, not to eat. And that we withdraw ourselves from every brother that walketh disorderly, and note him, and have no company with him, that he may be ashamed. According to these laws of Christ, we have admonished this offending brother, who hath greatly sinned against God, and grieved and injured the church; we have earnestly prayed and patiently waited for his repentance, but we have not prevailed. But after all, he continueth impenitent, and will not be persuaded to confess and forsake his sin: we do therefore, according to these laws of Christ, declare him unmeet for the communion of the church, and reject him from it; requiring him to forbear it, and requiring you to avoid him; and we leave him bound to the judgment of the Lord, unless his true repentance shall prevent it.[279]

_A Form of Absolution, and Reception of the Penitent._

[Sidenote: * This must be omitted if the person was not first rejected.]

Though you have greatly sinned against the Lord, and against his church, and your own soul, yet seeing you humble yourself before him, and penitently fly to Christ for mercy, resolving to do so no more; hear now the glad tidings of salvation, which I am commanded to declare unto you. If any man sin, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins. If we confess our sins, he is faithful to forgive us our sins, and to cleanse us from all unrighteousness. Seek the Lord while he may be found; call upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy. Brethren, if a man be overtaken in a fault, restore such a one in the spirit of meekness, considering thyself lest thou also be tempted. According to this word of grace, [* I do loose the bonds here laid upon you, and receive you again into the communion of the church,] requiring to receive you, and not upbraid you with your sin, but rejoice in your recovery. And I do declare to you the pardon of all your sins in the blood of Christ, if your repentance be sincere. And I exhort and charge you, that you believingly and thankfully accept this great, unspeakable mercy, and that you watch more carefully for the time to come, and avoid temptations, and subdue the flesh, and accept reproofs, and see that you return not to your vomit, or to wallow again in the mire, when you are washed; but obey the Spirit, and keep close to God in the means of your preservation.[280]

_A Form of Thanksgiving, or Prayer, for the Restored Penitent._

[Sidenote: * Leave out this if he was not rejected.]

O most merciful Father, we thank thee that thou hast brought as under so gracious a covenant, as not only to pardon the sins of our unregenerate state; but also upon our penitent confession, and return, to cleanse us from all our unrighteousness, and pardon our falls by the blood of Christ, and to restore our souls, and lead us again in the paths of righteousness, and command thy servants to receive us. We thank thee that thou hast thus restored this thy servant, giving him repentance and remission of sin, [* and returning him to the communion of thy church.] We beseech thee, comfort him with the believing apprehensions of thy forgiveness and reconciliation through Jesus Christ. Restore unto him the joy of thy salvation, and uphold him by thy free Spirit; stablish, strengthen, settle him, that with full purpose of heart he may cleave unto thee; and now thou hast spoken peace to him he may not return again to folly. As he nameth the name of Christ, let him depart from iniquity, and never more dishonour thee, thy church or truth, nor his holy profession, but save him from temptation. Let him watch and stand fast, and sin no more, lest worse befall him. Let him not receive this grace in vain, nor turn it into wantonness, nor continue in sin, that grace may abound. But let his old man be crucified with Christ, and the body of sin be destroyed; that henceforth he may no more serve sin, remembering what fruit he had in those things whereof he is now ashamed, and that the end and wages of sin is death: and let us all take warning by the falls of others, and be not high-minded, but fear; and let him that thinketh he standeth take heed lest he fall. Let us watch and pray that we enter not into temptation, remembering that the flesh is weak; and our adversary the devil walketh about seeking whom he may devour. And let none of us hate our brother in our hearts, but in any wise rebuke our neighbour, and not suffer sin upon him: and confirm us unto the end, that we may be blameless in the day of our Lord Jesus Christ; to whom with thee, O Father, and thy Holy Spirit, be kingdom, and power, and glory for ever.[281] Amen.

APPENDIX.

A LARGER LITANY, OR GENERAL PRAYER, TO BE USED AT DISCRETION.

O most holy, blessed, and glorious Trinity, Father, Son and Holy Ghost, three Persons and one God, infinite in power, wisdom, and goodness, our Creator, Redeemer, and Sanctifier; our Owner, Governor, and Father; hear our prayers, and have mercy upon us, miserable sinners.

O Lord our Saviour, whose incarnation, nativity, subjection, fasting, temptation, poverty, reproaches, agony and bloody sweat, scourging, desertion, crucifying, death, and burial, were all undergone to take away the sins of the world; who being risen, ascended, and glorified, art the great Priest, and Prophet, and King of thy universal church, for which thou makest intercession, which thou dost gather, teach, and guide by thy Spirit, word, and ministers, which thou dost justify and wilt glorify with thyself, who wilt come again, and raise the dead, and judge the world in righteousness; we beseech thee hear us, miserable sinners. Cast us not out that come unto thee. Make sure to us our calling and election, our unfeigned faith and repentance, that being justified, and made the sons of God, we may have peace with him as our reconciled God and Father.[282]

Let our hearts be right with thee our God, and stedfast in thy covenant. Cause us to deny ourselves, and give up ourselves entirely unto thee, our Creator, Redeemer, and Sanctifier, as being not our own, but thine.[283]

Let thy Holy Spirit dwell in us, and sanctify us throughout, that we may be new creatures, and holy as thou art holy; let it be in us the Spirit of adoption and supplication, and the seal and earnest of our glorious inheritance; and let us know that we are thine, and thou abidest in us, by the Spirit which thou hast given us.[284]

As thy name, O Lord, is holy, and thy glory covereth the heavens, so let the earth be filled with thy praises. Let our souls ever magnify thee, O Lord, and our tongues extol thee. Let us speak of the glorious honour of thy majesty, of thy greatness, thy power, thy glorious kingdom, thy wisdom, holiness, truth, and righteousness, thy goodness, thy mercy, and thy wondrous works. Let all flesh bless thy holy name.[285]

Let the desire of our souls be to thy name: cause us to love thee with all our hearts, to fear thee, trust in thee, and to delight in thee, and be satisfied in thee as our portion, and whatever we do to do it to thy glory.[286]

Keep us from inordinate self-love; from pride, and vain-glory, and self-seeking; and from dishonouring thee, thy word, or service in the world.[287]

Let the world acknowledge thee, the universal King. Give thy Son the heathen for his inheritance, and the uttermost parts of the earth for his possession. Let the kingdoms of the world become his kingdoms. Convert the atheistical, idolatrous, infidel, Mahometan, and ungodly nations of the earth, that every knee may bow to Christ, and every tongue confess him the King of kings, and Lord of lords, to the glory of God the Father.[288]

Let the word of thy kingdom and salvation be preached to all the world; let it have free course and be glorified: and by the power of thy Spirit convert many unto Christ; and let him be thy salvation to the ends of the earth. Send forth more labourers into the harvest, which is great, and fit them for so great a work; and deliver them from unreasonable and wicked men, that (to fill up their sins) forbid them to speak to the people, that they might be saved.[289]

Deliver the churches that are oppressed by idolaters, Mahometans, or other infidels and enemies. Give all thy servants prudence, patience, and innocency, that, suffering as christians, and not as evil-doers, they may not be ashamed, but may glorify thee, and wait for thy salvation, committing the keeping of their souls unto thee, in hope of a reward in heaven.[290]

Deliver the church from the Roman papal usurpations and corruptions. Dispel the deceits of heresies, and false worship, by the light of thy prevailing truth. Unite all christians in Christ Jesus, the true and only universal Head; that by the true christian, catholic faith and love, they may grow up in him, and may keep the unity of the Spirit in the bond of peace; the strong receiving and bearing the infirmities of the weak. Heal the divisions that are among believers. Let nothing be done through strife or vain-glory, but in lowliness of mind let each esteem other better than himself; and let all men know that we are Christ's disciples, by our fervent love to one another.[291]

Let us be heartily and entirely thy subjects, believing that thou art just, and the rewarder of them that diligently seek thee. Keep us from atheism, idolatry, and disobedience; from infidelity, ungodliness, and sensuality; from security, presumption, and despair.[292]

Let us study to please thee in all things. Let thy law be written in our hearts; and let us delight to do thy will. Let our faith and lives be ruled by thy word, which is able to make us wise unto salvation; let us love it, search it, and understand it, and meditate in it day and night.[293]

Let us not please ourselves or other men against thee, nor be led by the wisdom or desires of the world and flesh, nor regard lying vanities, nor through carelessness, rashness, or presumption, offend thee.[294]

As all nations must be judged by thee, let them be ruled by thy laws, and not make them void by men's traditions, nor worship thee in vain, teaching for doctrine the commandments of men. But whatever thou commandest, let them take heed to do; let them add nothing thereto, nor take aught therefrom.[295]

Let us not take thy holy name in vain, but use it in truth and reverence. Keep us from all blasphemy, perjury, profane swearing; from lying before the God of truth; and from contempt and forgetfulness of thy presence; from false, unworthy, unreverent thoughts or speeches of God, and holy things; and from neglecting or abusing thy holy word and worship.[296]

Help us to keep holy thy day, in remembrance of the blessed work of our redemption, and reverently to attend thee in public worship; and obediently to receive thy word; and fervently to call upon thy name; and to delight ourselves in thanksgiving and joyful praises to thy holiness in the communion of thy saints: and let us carefully see that our households, and all within our gates, do serve thee, and not abuse thy holy day.[297]

Have mercy on the kings and rulers of the earth, that they may escape the temptations of worldly greatness, honours, and prosperity, which would captivate them to the flesh, and draw their hearts from thee, thy laws, and ways, and would engage them against thee and thy servants. And as they are thy ministers, and magistracy is thine ordinance, sanctify and dispose them to be nursing fathers to thy church, to own thy interest, and rule for thee.[298]

Especially have mercy on thy servant Charles, our king: illuminate and sanctify him by thy Holy Spirit, that above all things he may seek thy glory, the increase of faith and obedience to thy laws, and may rule us as being thy minister for good, not to be a terror to good works, but to evil; that under him we may lead a quiet and peaceable life in all godliness and honesty.[299]

Have mercy upon all the royal family, the lords of the council, and all the nobility, the judges, and magistrates of these lands. Cause them to fear thee, and to be eminent in sobriety, righteousness, and godliness, to protect the innocent, and be a terror to the wicked, hating injustice, covetousness, and pride.[300]

Let every soul be subject to the higher powers, and not resist. Let them obey the king, and all that are in authority under him, not only for wrath, but for conscience' sake, as knowing that they rule by thee, and for thee.[301]

Give all the churches able, holy, faithful pastors; and cause them laboriously to preach, and rightly to divide the word of truth, to feed thy people with knowledge, and lead them in the way of faith and love, of holiness and peace, and to watch for their souls as those that must give account; overseeing and ruling them, not by constraint, but willingly, not for filthy lucre, but of a ready mind, not as being lords over thy heritage, but as the servants of all, and ensamples to the flock; that when the chief Pastor shall appear, they may receive a crown of glory.[302]

Let the congregations know those that have the ruling of them, and are over them in the Lord, that labour among them, preaching to them the word of God. Let them submissively and obediently hear, and esteem them very highly in love for their work's sake, and account them worthy of double honour.[303]

Let parents bring up their children in the nurture and admonition of the Lord, diligently teaching them thy word, talking of it when they are in their house, and when they walk by the way, when they lie down, and when they rise up, that they may know their Creator, Redeemer, and Sanctifier, in the days of their youth: and cause children to hear, love, honour, and obey their parents, that they may have the blessing of thine especial promise unto such.[304]

Let husbands love their wives, and prudently guide them in knowledge and holiness; and let wives love, honour, and obey their husbands, as meet helpers to them.[305]

Let masters rule their servants in holiness and mercy, remembering they have a Master in heaven; and let servants reverently, singly, and willingly be obedient, and do service to their masters as to the Lord, from him expecting their reward.[306]

Keep us from murder, violence, and all injury to our neighbour's life or health; from malice, cursing, reviling, and unadvised anger. Let us not resist evil with evil, but forbear one another, and not give place to wrath.[307]

Keep us from adultery, fornication, and all uncleanness, and the occasions and appearances thereof. Let us take care as becometh saints, that they be not immodestly named among us, and that no corrupt communication proceed out of our mouths. Keep us from chambering and wantonness, from lustful thoughts, and all immodest attire, behaviour, looks, and actions.[308]

Keep us from theft and oppression, and any way wronging our neighbour in his property and estate.[309]

Keep us from false witness-bearing, lying, and deceiving; from slandering, backbiting, unjust, uncharitable censuring or reproaching; from all perverting of justice, and wronging the reputation of our neighbour; and from all consent or desire of such wrongs.[310]

Keep us from envy, and from coveting any thing that is our neighbour's, to his wrong, and from seeking our own, or drawing to ourselves, to the injury of his welfare; but let us love our neighbours as ourselves, and do to others as we would they should do to us.[311]

Teach us to love Christ and his holy image in his members, with a dear and special love, and to love our enemies, and pray for them that hate and persecute us, and to do good to all as we are able, but especially to them of the household of faith.[312]

Cause us with patience to submit to all the disposals of thy will, and wait thy end, and to love the demonstrations of thy holiness and justice, though grievous to the flesh; and keep us from impatient murmurings, and discontent, and arrogant reasoning against thy will.[313]

Give us our daily bread, our necessary sustentation and provision for thy service; and let us use it for thee, and not to satisfy the flesh. Let us depend on thee, and trust thee for it in the lawful use of the means. And bless thou our labours, and give us the fruits of the earth in season, and such temperate weather as tendeth thereunto.[314]

Deliver us and all thy servants from such wants, distresses, griefs, and sickness, as will unseasonably take us off thy service, and from untimely death; and teach us to value and redeem our time, and work while it is day.[315]

Keep us from gluttony, drunkenness, and all intemperance; from sloth and idleness; from inordinate desires of pleasures or abundance; but having food and raiment, let us be therewith contented.[316]

Of thy abundant mercy, through the sacrifice and merits of thy Son according to thy promise, forgive us all our sins, and save us from thy deserved wrath and condemnation. Remember not, O Lord, our offences, nor the offences of our forefathers; but though our iniquities testify against us, spare us and save us for thy mercy's sake. O let not our sin deprive us of thy Spirit, or of access unto thee, or communion with thee, or of thy favour or comfort, or the light of thy countenance, or of everlasting life.[317]

Cause us to forgive from our hearts, the injuries done against us, as we expect to be forgiven by thee the greatest debt. Keep us from all revengeful desires and attempts. And do thou convert and pardon our enemies, slanderers, oppressors, persecutors, and others that have done us wrong.[318]

Keep us from running upon temptations: suffer not the tempter by subtlety or importunity to corrupt our judgments, wills, affections, or conversations. Cause us to maintain a diligent and constant watch over our thoughts and hearts, our senses and appetites, our words and actions; and as faithful soldiers, by the conduct and strength of the Captain of our salvation, with the whole armour of God, to resist and overcome the world, the devil, and the flesh unto the end.[319]

Save us from the temptations of prosperity and adversity. Let us not be drawn from thee to sin by the pleasures, profits, or honours of the world. Strengthen us for sufferings. Let us not forsake thee, or fall in time of trial. Help us to deny ourselves, and take up our cross and follow Christ, accounting the sufferings of this present time unworthy to be compared with the glory to be revealed.[320]

Deliver us from the enmity and rage of Satan and his instruments; and give not up thy servants, their souls or bodies, their peace or liberties, estates or names, to their malicious wills; but save us and preserve us to thy heavenly kingdom.[321]

We ask all this of thee, O Lord; for thou art the universal King, holy and just, to whom it belongeth in righteousness to judge the world, and save thy people. All power is thine to execute wrath upon thine enemies, and to deliver and glorify thy flock; and none is able to resist thee. Of thee, and through thee, and to thee, are all things, and the glory shall be thine, for ever.[322] Amen.

THE CHURCH'S PRAISE FOR OUR REDEMPTION, TO BE USED AT DISCRETION.

Our souls do magnify thee, O Lord; our spirits rejoice in God our Saviour, who remembered us in our low and lost estates, for his mercy endureth for ever. By one man sin entered into the world, and death by sin. We kept not the covenant of God, and refused to walk in his law; for all have sinned and come short of the glory of God, and judgment came upon all men to condemnation. But blessed be the Lord God of Israel, that hath visited and redeemed his people, and hath raised up a mighty salvation for us in the house of his servant David: as he spake by the mouth of his holy prophets, which have been since the world began. A virgin hath conceived and brought forth: the Holy Ghost did come upon her; the power of the Highest did overshadow her; therefore the Holy One that is born of her, is called the Son of God: his name is called Jesus, for he saveth his people from their sins. To us is born a Saviour, which is Christ the Lord: he is the image of the invisible God, the firstborn of every creature; for by him all things were created that are in heaven and in earth, visible and invisible, whether thrones or dominions, or principalities or powers, all things were created by him and for him, and he is before all things, and by him all things do consist. He is the power of God and the wisdom of God; the true Light that lighteth every man that cometh into the world. The Word was made flesh and dwelt among us, and men beheld his glory as the glory of the only begotten of the Father, full of grace and truth; for it pleased the Father that in him should all fulness dwell. When the fulness of time was come, God sent his Son, made of a woman, made under the law, to redeem them that are under the law. This is the beloved Son in whom the Father is well pleased. For such a High Priest became us, who is holy, harmless, undefiled, separate from sinners. He did no sin, neither was there any guile found in his mouth; when he was reviled, he reviled not again, leaving us an example: who his own self bare our sins in his own body on the tree; for God laid on him the iniquity of us all, and by his stripes we are healed. When we were without strength, in due time Christ died for the ungodly, the just for the unjust: in this was manifest the love of God towards us, that God sent his only begotten Son into the world, that we might live by him. Forasmuch as the children were partakers of flesh and blood, he himself likewise took part with them, that he might destroy through death him that had the power of death, that is, the devil; and might deliver them, who through fear of death, were all their lifetime subject to bondage. Having spoiled principalities and powers, he made a show of them openly, triumphing over them in his cross. He was buried, and rose again the third day according to the Scriptures; for God raised him, having loosed the pains of death, because it was not possible that he should be holden of it. He hath abolished death, and brought life and immortality to light by the gospel. O death! where is thy sting? O grave! where is thy victory?[323]

All power is given him in heaven and earth. When he ascended up on high, he led captivity captive, and gave gifts to men. And he gave some apostles, and some prophets, and some evangelists, and some pastors, and some teachers, for the perfection of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, to a perfect man. He is set at God's right hand in the celestials, far above all principalities, and powers, and might, and dominion, and every name that is named, not only in this world, but in that to come. God hath put all things under his feet, and gave him to be Head over all things to the church, which is his body, the fulness of him that filleth all in all.[324]

Without controversy great is the mystery of godliness: God manifested in the flesh, justified in the spirit, seen of angels, preached to the Gentiles, believed on in the world, received up into glory. This is the record, that God hath given us eternal life, and this life is in his Son. He that hath the Son hath life, and he that hath not the Son hath not life. He was in the world, and the world was made by him, and the world knew him not. He came to his own, and his own received him not. This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds are evil. But as many as receive him, to them gives he power to become the sons of God, even to them that believe in his name. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. He forgiveth our iniquities, and will remember our sins no more. Who shall lay any thing to the charge of God's elect? It is God that justifieth: who is he that condemneth? It is Christ that died; yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works. If any man have not the Spirit of Christ, the same is none of his. He that nameth the name of Christ must depart from iniquity. If we regard iniquity in our hearts, God will not hear our prayers. But we are washed, we are sanctified, we are justified in the name of the Lord Jesus, and by the Spirit of our God. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. And being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost which is given us. For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life. He that spared not his own Son, but gave him up for us all, how shall he not with him also freely give us all things? He that is gone to prepare a place for us, will come again and receive us to himself, that where he is, there we may be also. It is his will that they that the Father hath given him be with him where he is, that they may behold the glory that is given him. Because he liveth we shall live also; for we are dead, and our life is hid with Christ in God. When Christ who is our life shall appear, then shall we also appear with him in glory; when he shall come to be glorified in his saints, and to be admired in all them that do believe. Then shall men discern between the righteous and the wicked, between those that serve God, and those that serve him not. Then shall the righteous shine forth as the sun in the kingdom of their Father. He that overcometh shall inherit all things. He shall enter into the joy of his Lord. He shall be a pillar in the temple of God, and shall go out no more. Christ will grant him to sit with him in his throne, even as he overcame and is set down with his Father in his throne. He will rejoice over us with joy, he will rest in his love, then, in the holy city, the new Jerusalem, prepared as a bride adorned for her husband, where the tabernacle of God will be with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, their God, and shall wipe away all tears from their eyes, and there shall be no more death, nor sorrow, no crying, nor pain, for the former things are passed away. And the city needeth not the sun, or the moon to shine in it, for the glory of God doth lighten it, and the Lamb is the light thereof. The throne of God and of the Lamb shall be in it, and his servants shall serve him, and shall see his face, who is the blessed and only Potentate, the King of kings, and Lord of lords. Of him, through him, and to him, are all things; to whom be glory for ever.[325] Amen.

[176] 1 Tim. 1. 15; Psal. 147. 5; Matt. 19. 17; 1 Tim. 6. 16; Dan. 7. 10; Isa. 57. 15; Psal. 149. 4; Heb. 10. 19, 20; Isa. 55. 6; Psal 95. 6; 12. 2; 99. 5; 51. 1, 17; 89. 7; Jer. 32. 40; Heb. 12. 28; 1 Thess. 5. 23; Lev. 10. 3; Zech. 12. 10; Rom. 8. 26; James 5. 16; 1. 6; Isa. 26. 8; Matt. 15. 18; John 4. 23, 24; 1 Thess. 2. 13; Acts 16. 14; Mark 4. 12; Phil. 1. 29; Prov. 1. 24, 25; Eccles. 5. 1; John 6. 45; Heb. 4. 22, 13; 2 Cor. 10. 4, 6; Psal. 69. 30; 106. 46; 9. 14; 105. 3; 51. 15; 19. 14; Heb. 13. 21.

[177] Isa. 66. 1; Psal. 111. 9; Luke 2. 13; Psal. 103. 20; Heb. 1. 6; Psal. 149. 1; Lev. 10. 3; Gen. 18. 27; 2 Tim. 2. 5; Dan. 9. 18; Hos. 14. 2; Rom. 8. 26; Heb. 12. 28; 2 Thess. 2. 10; Luke 19. 48; Isa. 1. 19; 2 Cor. 2. 16; James 5. 16; Psal. 63. 5; 1 Cor. 7. 35; Psal. 84. 10; 73. 28.

[178] Gen. 1. 27.

[179] Rom. 5. 12.

[180] Rom. 3. 23.

[181] John 3. 16.

[182] Ver. 18.

[183] Ver. 19.

[184] Ver. 20.

[185] Gal. 3. 13.

[186] John 3. 5.

[187] Ver. 6.

[188] Matt. 18. 3.

[189] Ezek. 33. 11.

[190] Luke 15. 10.

[191] Ver. 18, 19.

[192] Psal. 5. 5; Rom. 6. 23; Eph. 1. 6, 12; John 4. 42; Rom. 3. 25; Eph. 1. 5; Luke 24. 47; Acts 5. 37; Prov. 28. 13; Rev. 3. 17; Psal. 51. 5; Eph. 2. 3; Isa. 48. 8; 53.6; Psal. 100. 3; 1 Cor. 6. 20; 2 Cor. 8. 5; 1 Cor. 10. 31; 7. 32; 1 Thess. 4. 1; 1 John 3. 22; Rom. 2. 23; 1 Chron. 21. 7; Phil. 2. 21; Luke 18. 14; Rom. 15. 1; Psal. 47. 7; Rom. 7. 12; Dan. 9. 9, 10; Tit. 1. 7, 10; Rom. 8. 5; 13. 14; 4. 20; Psal. 78. 7, 22; Isa. 51. 7, 8; Luke 12. 4, 5; Psal. 100. 5; 1 John 4. 16; Psal. 16. 5; Matt. 22. 7, 3; Psal. 37. 4; 1 John 2. 15; 2 Tim. 5. 7; John 6. 27; Luke 10. 21, 22; Matt. 25. 26; Rom. 12. 11; Eph. 6. 11, 13, 14; Mark 8. 38; 2 Tim. 1. 8; Eph. 5. 15; Rom. 12. 1, 19; Acts 11. 23; 2 Pet. 1. 10; Luke 1. 71; Heb. 12. 28; Psal. 111. 9; 2 Tim. 2. 19; Phil. 3. 3; Psal. 29. 2; Rev. 1. 10; Rom. 13. 7; Tit. 3. 1; Eph. 6; Matt. 29. 39; 7. 12; 1 Cor. 10. 24; Eph. 4. 2, 32; Matt. 5. 44; Heb. 12. 14; Gal. 6. 10; Psal. 19. 12, 13; Rom. 2. 4; Psal. 51. 4; Rom. 2. 15; Psal. 78. 32, 37, 42; Luke 12. 35, 36, 40; Rom. 5. 6, 8, 10; Luke 14. 17; 8. 1; Acts 13. 26; Rev. 22. 17; 1 John 5. 11, 12; Matt. 22. 5; Heb. 2. 3; Psal. 119. 60; John 12. 40; Heb. 12. 25; Acts 7. 51; 2 Tim. 3. 8; Luke 15. 18; Numb. 16. 38; Rom. 1. 18; Eph. 5. 6; Dan. 9. 7, 8; Psal. 51. 1; 41. 1; 143. 2; 51. 9, 11; Lev. 26. 25; Rev. 1. 5; John 1. 29; Eph. 1. 6; Matt. 12. 18; Gal. 3. 13; Isa. 53. 5; Psal. 85. 4; 67. 1; Acts 11. 18; Ezek. 20. 43; Psal. 51. 17; Ezek. 36. 26; Gal. 4. 6, 2; 2 Cor. 6. 16; Jer. 13. 13; Ezek. 11. 20; Psal. 119. 18; Eph. 3. 18; Matt. 13. 11; Eph. 1. 18; Rom. 2. 18; 2 Tim. 2. 26; Psal. 119. 104; Rom. 5. 5; 8. 35, 39; Jer. 32. 40; Matt. 6. 3; Col. 3. 1; Matt. 6. 20, 21; Phil. 3. 20; Col. 3. 5; Gal. 6. 14; Rom. 1. 17; Heb. 11. 1; 1 Cor. 4; 1 Pet. 3. 11; Luke 13. 14; 1 Cor. 9. 24; 1 Pet. 4. 2; Col. 1. 10; 2 Cor. 5. 9; John 6. 38; Psal. 40. 8; 1. 2; Tit. 2. 12; 1 Pet. 1. 14, 15; 1. 22; Eph. 4. 2, 32; James 5. 17; Psal. 15. 4; Eph. 5. 15; Phil. 1. 10; Titus 2. 14; Matt. 5. 44; Rom. 12. 19; Luke 21. 19; Mark 8. 34; Heb. 11. 26; Rom. 8. 17; Rev. 2. 10, 11.

[193] Hab. 1. 13; Jude 15. Luke 13. 3; Mark 16. 16; Psal. 51. 5; Eph. 2. 3; Rom. 3. 22; Ezek. 20. 37; Matt. 28. 19; Eccl. 12. 1; Deut. 11. 1; Col. 1. 10; 1 Cor. 10. 31; Gen. 5. 22; 2 Cor. 5. 7; Phil. 3. 20; Rom. 12. 11; Deut. 6. 5; Eph. 2. 3; Rom. 8. 7; Exod. 20. 4, 7, 8, 11, 12, &c.; 2 Pet. 2. 9; Rom. 13. 8, 9; Mat. 7. 12; Mark 6. 33. 1 Tim. 6. 8; Luke 10. 41, 42; Rom. 5. 8; Luke 24. 47; Rom. 3. 25; Matt. 22. 4, 5; Heb. 2. 3; Acts 7. 51; Prov. 1. 23; Jam. 4. 7; 1 Pet. 5. 9; Psal. 51. 4; Psal. 19. 12, 13; Isa. 59. 12; Psal. 103. 110; 50. 11; Mark 9. 44; Psal. 52. 8; Eph. 1. 12, 13; Psal. 71. 5; 78. 7; 119. 81; 51. 1; 2 Cor. 5. 18; 1. 19; John 1. 7; Gal. 4. 6; 1 Thess. 5. 23; Rom. 5. 5; Deut. 30. 6; Psal. 31. 16; Matt. 1. 21; 1 Thess. 1. 10; Tit. 2. 14; Col. 1. 10; 1 Pet. 2. 3; Ephes. 5. 16; 2 Pet. 1. 10; Matt. 6. 11; 1 Tim. 6. 4; Heb. 13. 5; Matt. 6. 25; 2 Pet. 3. 11; Matt. 26. 41; James 4. 6; Gal. 5. 17; 1 John 5: 4, 5; Rev. 2. 17; 2 Pet. 2. 10; Luke 1. 17; Psal. 73. 24.

[194] 2 Chron. 30. 9.

[195] 1 John 2. 1, 2.

[196] Acts. 13. 38, 39.

[197] Rom. 5. 20, 21.

[198] 1 John 1. 7, 8, 9.

[199] Matt. 11. 28-30.

[200] Rev. 22. 17.

[201] John 6. 37.

[202] Heb. 8. 12.

[203] Rom. 8. 9.

[204] 2 Cor. 5. 17.

[205] Rom. 8. 1, 5.

[206] Ver. 6.

[207] Ver. 7.

[208] Ver. 8.

[209] Ver. 13.

[210] Gal. 5. 19-21.

[211] Ver. 22-24.

[212] Rom. 13. 13, 14.

[213] 1 John 2. 15, 16.

[214] Matt. 7. 13, 14.

[215] Tit. 2. 11-14.

[216] Psal. 1. 1, 2.

[217] Ver. 5.

[218] Heb. 12. 28, 29.

[219] 2 Pet. 3. 11, 12.

[220] 1 Cor. 15. 56.

[221] Luke 4. 16-18.

[222] Acts 13. 27; 1. 2.

[223] Neh. 8. 4, 6; 9. 2-6, 10, 38; Acts 12. 12; 1 Tim. 4. 5; Acts 1. 14; 16. 13, 16; 1 Tim. 2. 8; 1 Cor. 14, 15, 16; Luke 4. 16, 18; Neh. 8. 8; Acts 20. 7, 9; 2 Tim. 4. 1, 2; Acts 4. 20; 2 Cor. 4. 13; John 16. 20; 1 Cor. 2. 7, 13; Matt. 7. 29. Tit. 2. 15; Matt. 21. 45; Mark 12. 12, 13, 17; Eph. 6. 19, 20; Jude 22, 23; Acts 18. 25; 2 Tim. 2. 24, 25; 1 Tim. 5. 17; Acts 20. 36; Psal. 2; Rev. 11. 15; 1 Tim. 2. 1-3; 2 Thess. 2. 1, 2; 2. 8; 1 Thess. 2. 16; Rev. 18. 19; Matt. 6. 9; 9. 37, 38; 1 Tim. 2. 3; Eph. 6. 19; 1 Thess. 5; 2 John 17, 20; 1 Sam. 12. 23; 2 Cor. 4. 5; Phil. 1. 15, 16; James 3. 1, 15-17; Luke 9. 55; 1 Cor. 14. 26; 2 Cor. 10. 8; Psal. 92. 1; Rev. 1. 10; Acts 20. 7; Col. 3. 16, 17; Psal. 118; 1 Cor. 4. 1, 2; 1 Tim. 3. 5; 3. 15; 2 Tim. 2. 2, 15; Acts 20. 7, 9.

[224] Luke 11. 28.

[225] Num. 6. 24-26.

[226] 2 Cor. 13. 14.

[227] Prov. 8. 15; Dan. 4. 32; Heb. 2. 9; Psal. 65. 11; 93. 14; 65. 4; 60. 5; 80. 13; 59. 1; 61. 6; Isa. 45. 13; Matt. 3. 3; Isa. 59. 8; 11. 2; 1 Kings 1. 3, 7, 9; Josh. 1. 8; Zech. 12. 8; 2 Sam. 14. 17; Psal. 15. 4; 101. 6. Prov. 25. 5; 1 Tim. 2. 2; 2 Tim. 4. 7, 8; Rev. 21. 5; Zech. 8. 13; Isa. 60. 15; James 3. 17; 2 Sam. 23. 3; John 7. 27; 2 Chron. 19. 6; Amos 5. 24; Rom. 13. 1-3; Rev. 11. 16; Psal. 68. 28; Jer. 31. 23; Matt. 6. 13.

[228] Matt. 28. 19; John 5. 7; 1 Cor. 8. 4, 6; 1 Tim. 1. 17; Mal. 2. 10; Heb. 1. 2, 3, 5, 8; 1 Pet. 2. 8; Psal. 22. 28; 1 Cor. 12. 4-6; Psal. 103. 19; Acts 7. 59; Heb. 2. 14, 9; 1 Cor. 15. 4; 1 Tim. 3. 6; John 1. 29; Eph. 1. 20, 22; Rom. 8. 30, 33, 24; Eph. 5. 1; 1 Thess. 4. 16, 17; 2 Pet. 1. 10; 2 Tim. 1. 5; Rom. 5. 1, 2, 10; 2 Cor. 6. 18; Gal. 4. 6.

[229] 1 Pet. 1. 2; Rom. 8. 11; Matt. 8. 34, 35; 2 Cor. 8. 5; 1 Cor. 6. 19, 20; Rev. 4. 11; John 12. 28; Matt. 5. 16; Psal. 22. 23, 27, 28; 2 Tim. 3. 2; Matt. 7. 22; Gal. 5. 26; 2. 19.

[230] Psal. 2.; 47. 7; Rev. 11. 15; 2 Tim. 2. 26; Acts 26. 18; Rom. 11. 25; Matt. 9. 38; 24. 14; 2 Thess. 3. 1, 2; Rev. 2. 3, 19; 3. 10; Luke 18. 7; Rev. 18.; 19.

[231] Eph. 4. 3, 5, 13, 15, 16; Tit. 3. 10; 2 Cor. 2. 17; 1 Cor. 1. 10; Rom. 14. 1; 15. 1; 3 John 9; Rom. 1. 31; Luke 9. 55; Psal. 77. 10; Phil. 2. 3.

[232] Psal. 14.; Eph. 2. 3, 12; 2 Tim. 3. 2-4; 1 Cor. 6. 9; 2 Thess. 2. 10; Rom. 8. 24; Psal. 40. 8; 1. 2; Isa. 8. 20; Psal. 119. 97, 27.

[233] Matt. 15. 9; Exod. 20. 4, 7, 8; Mark 7. 21, 22; Jam. 5. 12; Eccl. 5. 1, 6; Ezek. 2. 26; Neh. 13. 17; Rev. 1. 10.

[234] Prov. 21. 1; Psal. 2. 10-12; Isa. 49. 23; 2 Chron. 19. 6; Rom. 1. 11; 1 Tim. 6. 9; Matt. 21. 44; John 11. 48; Psal. 2. 2-4.

[235] 1 Tim. 2. 2; Psal. 59. 1; 2 Chron. 1. 10; 29. 3; 15. 12, 13; Rom. 13. 3, 4; 1 Pet. 2. 14; 1 Tim. 2. 2.

[236] Psal. 72. 1; Prov. 8. 16; Exod. 18. 21. Job 29; Isa. 1. 17, 23; Psal. 15. 4.

[237] Rom. 13. 1, 2, 5; 1 Tim. 2. 2; 1 Pet. 2. 13.

[238] 2 Cor. 3. 6; Jer. 3. 15; 2 Tim. 4. 2; Eph. 4. 11, 13; James 3. 17; Ezek. 34.; 1 Pet. 5. 1-4; Matt. 20. 25, 26, 27.

[239] Heb. 13. 7, 17; 1 Thess. 5. 12, 13; 1 Tim. 5. 17.

[240] Eph. 6. 1; Eccl. 12. 1; Exod. 20. 12; Eph. 6. 1, 2; 5. 25, 22; 1 Pet. 3. 7; Col. 4. 1; 3. 22-24.

[241] 1 John 3. 15; Luke 3. 14; 2 Cor. 7. 2; Prov. 29. 22; Matt. 5. 22.

[242] Matt. 5. 27, 28; 1 Cor. 6. 9; Rom. 13. 13; Eph. 5. 3, 4, 12.

[243] Eph. 4. 28; 1 Thess. 4. 6; Psal. 82. 2; Prov. 19. 5; 10. 18; Psal. 15. 3; Matt. 7. 12.

[244] Exod. 20. 17; Matt. 22. 39; 7. 12; 25. 40.

[245] 1 Pet. 1. 22.

[246] Matt. 5. 44; Gal. 6. 10; Luke 11. 3; 1 Tim. 6. 8; Deut. 28. 3, 4; Psal. 112.; 128.; Deut. 11. 14; Phil. 2. 27; Rom. 13. 13, 14; 12. 11; Mark 8. 36.

[247] 1 John 2. 1, 2; Gal. 6. 1; Jam. 5. 19, 20; Ezek. 6. 9; Eph. 1. 6, 7; Heb. 7. 25; Matt. 6. 12, 14, 15; 5. 44; Luke 23. 34; Matt. 26. 41.

[248] Jam. 4. 7; 1 John 2. 13; 5. 4; Rom. 8. 13; Gal. 5. 17; 1 John 2. 16, 17; 2 Tim. 2. 18; Rom. 8. 17.

[249] 1 Pet. 5. 8; Psal. 140. 1-3; 2 Tim. 4. 18.

[250] 1 Tim. 1. 17; Matt. 6. 13; Rom. 11. 36.

[251] Psal. 119. 108; Eph. 1. 6; Psal. 116. 17; 2. Cor. 9. 15; Psal. 107. 22; 2 Cor. 1. 3; Psal. 86. 15; Exod. 33. 6, 7; Isa. 43. 7; Rev. 4. 11; Gen. 1. 27; Psal. 8. 5, 6; Deut. 31. 16; 32. 5; Hos. 4. 7; Psal. 6. 10; Hos. 13. 4; Gen. 4. 4; John 3. 16; Heb. 2. 16; John 1. 14; Eph. 3. 8; 1 Tim. 3. 16; 1 Pet. 1. 12; Heb. 2. 18; Matt. 4. 10; 2 Cor. 8. 9; 1 Pet. 2. 22; Matt. 4. 10; 1 John 1. 9; Phil. 2. 7; Heb. 12. 2; Rev. 3. 18; Psal. 32. 1; 1 Pet. 2. 23; Heb. 2. 10; Isa. 53. 5, 6; 1 Tim. 1. 6; 1 Cor. 15. 3; Heb. 2. 14; Gal. 3. 13; Matt. 11. 28; Rev. 22. 14; Eph. 1. 22; Psa. 2. 8; Phil. 2. 9; Matt. 28. 19; John 5. 22; Heb. 8. 6; 2 Pet. 1. 4; 1 John 5. 11; 2 Pet. 1. 19; Psal. 119. 130; Eph. 2. 20; 2 Cor. 5. 19, 20; Acts 26. 17, 18; Tit. 3. 3-6; 2 Tim. 2. 25; Eph. 4. 18; John 12. 40; 1 Tim. 4. 2; Psal. 81. 11, 12; John 5. 4; Luke 19. 27; 1 Pet. 3. 20; Rom. 10. 21; Heb. 12. 25; Ezek. 33. 11; Prov. 1. 22, 23; John 6. 44; Acts 16. 14; 1 John 4. 19; Rom. 10. 20; Amos 5. 12; Rom. 5. 1; Acts 11. 18; Rom. 8. 14-17; Eph. 5. 30; Gal. 4. 6; Eph. 2. 19; 1 Pet. 1. 3-6; Rom. 8. 28; Eph. 3. 12; Heb. 4. 16; Psal. 50. 15; 1 Tim. 2. 8; Matt. 11. 13; Psal. 89. 7; 28. 6; 31. 22; 86. 13; Psal. 57. 3; 31. 20; 32. 7; 31. 33; 103. 10; 30. 5; Hab. 3. 2; Psal. 32. 6; 25. 10; 5. 7; 107. 1; 105. 3; 89. 15, 16; Psal. 84. 4; 90. 14; 73. 24; John 17. 24; Rev. 22. 4.

[252] Psal. 103. 1-4, 12; 1 John 3. 1; Psal. 63. 3, 4; Psal. 73. 25-27, 23; 94. 19; 73. 24.

[253] Psal. 36. 7-9; 16. 9, 11; 23. 6; 36. 10; 30. 12.

[254] Luke 2. 14; Psal. 149. 1, 4-6; 145. 10-13; Rev. 4. 8, 11; 15. 3, 4; 5. 12; 13. 9, 10.

[255] Psal. 107. 8, 21, 22; 96. 2; 29. 2; 96. 9, 11, 13; 103. 20-22; 145. 21; 150. 6.

[256] Mal. 4. 1; Heb. 12. 29; 1 Sam. 6. 20; Mal. 3. 2; Isa. 1. 4; Luke 19. 10; Eph. 2. 5; Luke 15. 32; Ezek. 16. 6, 8, 9; Col. 1. 13; Jer. 6. 28; Deut. 4. 23; 6. 5, 6; 11. 22; Psal. 100. 3, 4; Heb. 12. 25; Deut. 9. 12; 32. 5; 2 Tim. 3. 2; 1 John 2. 15; Eph. 2. 2; Gal. 5. 24; Matt. 22. 37, 40; Luke 10. 42; Matt. 25. 30; Rom. 2. 23; 1 Cor. 10. 31; 1 Thess. 4. 1; Luke 8. 18; Matt. 24. 15; Psal. 1. 2; Deut. 6. 6; Phil. 4. 6; 1 Cor. 11. 27, 28; Isa. 64. 7; Col. 2. 7; Acts 2. 42, 45-47; 1 Cor. 11. 29; Mal. 1. 7, 10, 12; 2. 10, 11; Psal. 85. 8; Gen. 4. 16; Psal. 51. 11; 2 Chron. 15. 2; Matt. 22. 12; 7. 23; Mal. 1. 10; 1 Pet. 2. 24; Isa. 53. 10; Psal. 51. 1; Rev. 1. 5; Hos. 14. 2; Ezek. 18. 38; Heb. 8. 12; Ezek. 33. 11; Hos. 14. 4; Psal. 35. 3; John 6. 37; Hos. 14. 2; Matt. 22. 4; 5. 6; John 6. 55; 4. 14; Eph. 3. 18, 19; 1 Pet. 1. 8; Matt. 15. 27; John 6. 35, 51; Psal. 85. 8; Eph. 4. 30; Heb. 3. 13; Col. 3. 5; Eph. 3. 16; Psal. 119. 175.

[257] Psal. 100. 3; Rev. 4. 11; 1 Tim. 1. 17; Psal. 51. 4; Deut. 32. 6; 1 John 3. 1; John 3. 16; Luke 22. 20; Heb. 9. 17; Luke 22. 19.

[258] 1 Cor. 11. 23-26.

[259] Acts 7. 59, 60; Rev. 1. 5; 1 Pet. 3. 18; Luke 22. 2, 19, 20; 1 Cor. 11. 26; Heb. 7. 25, 27; 9. 26; John 4. 10; 6. 63; Rom. 8. 9, 11; Heb. 2. 17; Col. 2. 19; John 6. 27; Matt. 26. 26; Heb. 10. 12; John 1. 29.

[260] Matt. 28. 19; John 15. 26; Matt. 1. 20; 2 Pet. 1. 21; Acts 20. 23; Rom. 8. 9; 1 Cor. 12. 11; 1 Pet. 1. 15; 2. 9; John 14. 16; Eph. 1. 17, 18; Luke 24. 31; Ezek. 36. 26; Zech. 12. 10; Rom. 8. 5; John 6. 53-57; Rom. 5. 5; Cant. 1. 4; Eph. 5. 18, 20; Rom. 14. 17; 1 Thess. 4. 9; Rom. 8. 16; 1 Cor. 1. 8; Eph. 1. 13, 14.

[261] 1 Cor. 11. 24.

[262] Matt. 26. 27. 28; 1 Cor. 11. 25.

[263] Rom. 1. 4. 1 Cor. 1. 24. Eph. 3. 10. Rom. 3. 22, 26; Tit. 3. 4; Rom. 5. 6; Acts 4. 12; 1 Pet. 1. 12; Luke. 2. 13, 14; Rev. 5. 12, 13; 9. 10; Rom. 5. 20; 1 Pet. 1. 19; Matt. 18. 32, 33; Rev. 3. 21; 22. 4; Rom. 8. 38, 39; Heb. 10. 23; 2 Pet. 1. 4; Heb. 9. 15; Eph. 4. 30; Luke 7. 47; Matt. 18. 33; 1 John 4. 11; Ezek. 9. 13, 14; Psal. 44. 17; Rom. 6. 1, 2; Col. 3. 2; Phil. 3. 18-21; Psal. 143. 10; Heb. 5. 9; Psal. 119. 133; 2 Cor. 5. 15; Eph. 1. 11; Matt. 5. 16; 2 Cor. 1. 12; Psal. 119. 5; Luke 22. 31; 1 Pet. 5. 8, 10; Eph. 6. 11; Rom. 16. 20; 1 Cor. 6. 20; Rom. 12. 1; 2 Tim. 2. 21; Rom. 6. 22.

[264] Rom. 5. 12; Eph. 2. 3; John 3. 16; Gen. 3. 15; John 4. 42; Heb. 9. 26; Rev. 1. 15; Rom. 5. 10; Tit. 3. 5; Rom. 16. 10; Heb. 8. 6; Matt. 28. 19, 20; Gen. 17. 10, 11; Ezek. 20. 37; Rom. 6. 3, 4; Tit. 3. 5; 1 Cor. 12. 12; Gen. 17.; Rom. 9. 8; Acts 2. 39; Matt. 23. 37; Deut. 30. 10-12; Matt. 10. 13, 14; 1 Cor. 12. 12, 13; Rev. 1. 5; Eph. 5. 26; Job 11. 52; Heb. 2. 13; Eph. 2. 19; 3. 15; Zech. 9. 11, 15, 16; 1 Pet. 5. 7; 2 Tim. 4. 18.

[265] Rom. 5. 12, 18; Gal. 3. 13; 1 John 5. 11; Acts 2. 39; 1 Cor. 12. 12, 13; Psal. 44. 3, 4; 2 Cor. 8. 5; Psal. 119. 94; Eph. 5. 24; Matt. 22. 37; Deut. 10. 20, 21; 11. 22-30; Psal. 16. 5; 27. 4; Tit. 1. 2; 2. 13; 3. 7; 1 John 2. 5, 6, 17; Gal. 5. 14; Matt. 6. 13; Psal. 81. 12; James 1. 14; Luke 1. 71; 1 Cor. 10. 16; 1 John 1. 7; 2 Cor. 6. 14; 1 Pet. 1. 2; John 9. 31; Luke 9. 23; Heb. 2. 10; Rev. 2. 10.

[266] Eph. 6. 4; Prov. 22. 6; 29. 15; Deut. 6. 5-7; Josh. 24. 15; 2 Tim. 3. 15.

[267] John 3. 5, 6; 1 Pet. 3. 21; Rom. 8. 9; Eccl. 5. 4, 5.

[268] Gen. 2. 18, 1. 28; Mal. 2. 15; 2 Cor. 7. 14, 9; Heb. 13. 4; Luke 1. 6; Eph. 5. 22, &c.; Mal. 2. 15, 16; Psal. 127. 3; Matt. 19. 13, 14; Deut. 29. 11, 12; Ezek. 16. 8; Prov. 20. 7; Eph. 6. 4; 1 Pet. 3. 1, 7; 1 Tim. 3. 11; 5. 13, 14; 1 Cor. 7. 5, 29; Gen. 2. 18; Prov. 5. 18; Heb. 10. 26; 1 Cor. 7. 29; Luke 12. 40; 1 Pet. 3. 7; Rev. 19. 7; John 17. 24.

[269] Gen. 28. 3; Tit. 1. 15; 1 Tim. 4. 5; 1 Cor. 10. 31; 1 Thess. 3. 12; Eph. 5. 25; Gal. 5. 22; Rom. 8. 1, 13; Gal. 6. 8.

[270] Luke 23. 41; Lam. 3. 22; Ezra 9. 13; Lam. 3. 32, 33; Isa. 57. 15-17; Psal. 25. 18; 6. 1; 38. 9; 6. 2, 3, 5; 78. 39; Job 13. 25; Psal. 25. 7, 18; 116. 3; Isa. 38. 16, 19; Psal. 119. 175; Luke. 4. 39; Isa. 38. 21; Psal. 50. 15; Job. 10. 2; Psal. 139. 13; Lam. 3. 40; Psal. 119. 71, 67; Isa. 27. 9; 1 Cor. 11. 32; Heb. 12. 11; Lam. 3. 24-27, 31; Psal. 30. 5; Heb. 12. 6, 7; Isa. 38. 19, 20; Psal. 116.9, 12, &c.; 30. 11, 12; 2 Cor. 1. 9; 4. 16; 5. 8; Heb. 10. 38; 2 Cor. 4. 18, 17; Phil. 3. 9; 1 Cor. 10. 13; Heb. 2.14; 1 Cor. 15. 55; Rom. 8. 37; Col. 3. 1; John 20. 17; 14. 23; 17. 26; 17. 24; Phil. 1. 2; Psal. 16. 11.

[271] 1 Tim. 2. 14; Gen. 3. 16; 1 Tim. 2. 15; Psal. 46. 1; Isa. 37. 3; John 16. 12; Deut. 28. 4; 2 Cor. 1. 10, 11; 1 Sam. 2; 1. 28.

[272] Psal. 30. 2; 3. 4; 66. 20; 30. 3; 103. 3, 4; Isa. 38. 10, 12; Jer. 26. 3, 13; Psal. 103. 5; Isa. 38. 11; Psal. 27. 13; 32. 4, 5; 106. 23; 32. 6, 7; 73. 26; 73. 1; 34. 19; 73. 19, 23; 60. 11; 46. 1; 116. 1, 12, 18, 13, 14; Isa. 38. 20; 1 Cor. 6. 20; Luke 2. 29; 1 Cor. 1. 30.

[273] Psal. 34. 3, 4; Rev. 1. 18; 1 Sam. 2. 6; Psal. 113. 9; 127. 3; 42. 4; 110. 4; 145. 9, 20, 14; 19.; Deut. 28. 8; Psal. 13. 3 Isa. 44. 3; Deut. 8. 11, 14; Psal. 116.; Isa. 83. 10; Mal. 2. 15; 1 Cor. 7. 14; Eph. 6. 4; Deut. 6. 6; Prov. 6. 33; Josh. 24. 15; Zech. 14. 20, 21; Psal. 91. 4; 1 John 2. 15; Phil. 3. 1, 18; 1 Cor. 7. 31, 29, 30; Psal. 23. 3, 4, 6; Jude 24.

[274] Matt. 18. 15-17.

[275] Luke 13. 3, 5; Acts 5. 31; Luke 12. 47.

[276] Jude 14. 15; Psal. 5. 4, 5; 1. 5, 6; Psal. 10. 13; 2 Pet. 2. 3, 9; Psal. 37. 13; Job 9. 4; Psal. 1. 4; Isa. 5. 24; Heb. 12. 29; Isa. 27. 4; Ezek. 22. 14; 1 Cor. 10. 22; Matt. 10. 26; James 5. 9; Matt. 13. 42, 50; Prov. 5. 11-13; Deut. 32. 29; Prov. 28. 13; 29. 1; Gal. 6. 7; Matt. 7. 23; 25. 41; James 5. 19, 20; 1 John 1. 7, 9; 2. 1, 2; Psal. 95. 8, 12; 81. 11, 12; Luke 24. 4, 7; Ezek. 18. 30-32.

[277] Josh. 7. 19; Prov. 28. 13; Psal. 32. 5; Exod. 10. 16; Gal. 1. 13; 2 Chron. 15. 2; Gen. 4. 16; Psal. 51. 11; Matt. 27. 5; Luke 15. 21; Mark 12. 8; Psal. 38. 18, 4; 40. 12; Luke 13. 13; 1 Tim. 1. 1; Heb. 9. 26; Luke 19. 10; Rom. 5. 10; James 5. 16; Psal. 51. 2, 1, 9; Heb. 8. 12; Psal. 51. 11, 27; 9.; 103. 10; 51. 10, 12; 2 Cor. 2. 7, 10; John 8. 11; Mark 13. 37; Psal. 73. 1, 15; Eccles. 8. 12; 2 Chron. 20. 20; James 1. 13, 14; Psal. 5. 5; 1 John 3. 4; Gal. 6. 1; 1 Cor. 10. 11, 12; 2 Sam. 11. 2; Gen. 3. 6; Matt. 26. 41, 75; Heb. 12. 28; 1 Cor. 9. 25-27; 2 Chron. 25. 16; Eph. 3. 16; John 5. 14.

[278] 2 Cor. 5. 11; Matt. 3. 7; Prov. 29. 1; 1 Cor. 10. 22; Acts 8. 22, 23; 11. 18; 2 Tim. 2. 25, 26; 1 Tim. 4. 2; Eph. 4. 19; Psal. 81. 12; Rom. 2. 4-6, 8, 9; Deut. 29. 19-21; Mark 9. 24; Matt. 1. 21; Deut. 9. 17; 2 Cor. 6. 2; Luke 19. 41, 42; Prov. 28. 14; Acts 9. 5; Isa. 45. 9; Joel 2. 1-3; Lam. 5. 16; Psal. 51.; James 5. 20; Gal. 6. 1; Luke 15. 27; Ezek. 33. 14, 16; 2 Tim. 2. 26.

[279] Luke 19. 27; Micah 4. 2; Matt. 18. 15, 16; 1 Cor. 5. 11; Tit. 3. 10; Matt. 18. 15-17; 2 Thess. 3. 6, 14, 15; 1 Cor. 11. 5; 2 Sam. 12. 14; 2 Thess. 3. 6, 14; Acts 8. 24; 2 Tim. 2. 25, 26; 1 Cor. 5. 13; Matt. 18. 18.

[280] 2 Sam. 12. 13; 2 Chron. 33. 12, 13; Rom. 10. 15; 1 John 2. 1, 2; 1 John 1. 9; Isa. 55. 6, 7; Prov. 28. 13; Gal. 6. 1; Matt. 18. 8; Luke 15.; 2 Cor. 2. 7. 10; Acts 13. 38; 8. 8; Luke 15. 25, 27; Matt. 26. 41; Psal. 85. 8; 1 Cor. 9. 25-27; Psal. 141. 5; 2 Pet. 2. 22.

[281] Rom. 3. 25; 1 John 1. 9; 2. 1, 2; Psal. 23; 103. 3; Matt. 9. 2; Rom. 5. 1-3; Psal. 51. 12; 1 Pet. 5. 10; Acts 11. 23; Psal. 85. 8; 2 Tim. 2. 19; John 5. 14; 2 Cor. 6. 1; Rom. 6. 1; Matt. 6. 13; 1 Cor. 16. 13; Jude 24.

[282] Matt. 28. 19; 1 John 5. 7; 1 Cor. 8. 4, 6; 1 Tim. 1. 17; Psal. 139. 7-9; 14. 7, 4; Isa. 40. 17; Neh. 9.; Rev. 4. 8; 15.; Ezek. 18. 4; Psal. 47. 7; 119. 68; 147. 9; Mal. 2. 10; Deut. 32. 6; Luke 11. 2; Acts 7. 59, 60; Heb. 2. 11; Phil. 2. 7-9; Luke 2. 51; Matt. 4. 1, 2; 2 Cor. 8. 9; Matt. 12. 24; Luke 22. 24; Matt. 27. 26, 28, 30. Mark 14. 50; 15. 34; 1 Cor. 15. 3, 4; John 1. 29; Heb. 1. 3; 2. 9; 3. 1; 4. 14; Acts 3. 22, 23; Heb. 7. 25; John 12. 32; Matt. 28. 19, 20; 1 Cor. 12.; Eph. 4.; 5. 26, 27; John 17. 4; 1 Thess. 4. 14-16; John 5. 22; Acts 17. 31; John 6. 37; 2 Peter 1. 10; 1 Tim. 1. 5; Acts 5. 31; John 1. 12; Rom. 5. 10; 2 Cor. 16. 18.

[283] Psal. 78. 37; Matt. 8. 34; 1 Cor. 8. 6; 6. 19, 20.

[284] Rom. 8. 9; 1 Thess. 5. 23; 1 Cor. 5. 17; 1 Pet. 1. 16; Rom. 8. 15; Zech. 12. 10; Eph. 1. 13, 14; 1 John 3. 24.

[285] Luke 1. 49; Hab. 3. 3; Luke 1. 46; Psal. 66. 17; 145. 5-8, 11, 12, &c., 21.

[286] Isa. 26. 8; Deut. 11. 22; 10. 12, 20, 21; Psal. 4. 5; 63. 5; 1 Cor. 10. 31.

[287] 2 Tim. 3. 2, 4; Phil. 2. 3, 21; Rom. 2. 23, 24; Matt. 5. 16.

[288] Psal. 47. 2, 7; 2. 8, 12; Rev. 11. 15; 1 Tim. 2. 1, 4; John 11. 52; 12. 32; Phil. 2. 10, 11.

[289] Matt. 24. 14; 2 Thess. 3. 1; Dan. 12. 3; Isa. 49. 6; Matt. 9. 38; Eph. 6. 19; 2 Thess. 3. 2; 1 Thess. 2. 16.

[290] Luke 18. 7; Matt. 10. 16; Luke 21. 19; 1 Pet 2. 15; 3. 14, 17; 4. 15, 16, 19; Micah 7. 7; Matt. 5. 11, 12.

[291] Psal. 119. 134; Matt. 15. 9, 13; Rev. 12; 19. 3; John 9. 10; Luke 22. 25, 26; 2 Pet. 2; Jude; 2 Tim. 3. 9; Eph. 4. 15, 16; 3. 5; Rom. 14. 1; 15. 1; Jer. 32. 39; 1 Cor. 1. 10; Phil. 2. 3; John 13. 35; Eph. 5. 2.

[292] Rom. 3. 26; Heb. 11. 6; Eph. 2. 2, 3; 2 Thess. 2. 12; Rom. 8. 13; Psal. 19. 13; Rom. 8. 24.

[293] Col. 1. 10; Heb. 8. 10; Psal. 40. 8; Isa. 8. 20; Acts 28. 32; 2 Tim. 3. 15; 2 Thess. 2. 10; John 5. 39; Luke 24. 45; Psal. 1. 2.

[294] Rom. 15. 1, 2; Gal. 1. 10; 1 Cor. 3. 19; 2 Cor. 1. 12; Rom. 8. 13; John 2. 8; Psal. 19. 11-13.

[295] Rom. 2. 16; Micah 4. 2; Matt. 15. 3, 6, 9, 11; Deut. 31.

[296] Exod. 20. 7; Psal. 89. 7; Jer. 4. 2; Matt. 15. 19; James 5. 12; Rev. 22. 12; Jer. 5. 22; Acts 5. 3; 8. 20; Mal. 1. 6, 7, 12; 2. 2, 7-9.

[297] Rev. 1. 10; Acts 20. 7; 1 Cor. 16. 2; Isa. 58. 13; Heb. 10. 25; 1 Cor. 14; Acts 3. 42, 46; Psal. 98. &c.; 119. 1. Josh. 24. 15; Exod. 20. 10.

[298] 1 Tim. 2. 2; Psal. 2. Jer. 5; 5, 6. Luke 18. 21, 25; 1 Cor. 1. 26; Luke 21. 12; John 7. 48; Ezra 4. 12, &c.; Rom. 13. 2, 4; Isa. 49. 23; 2 Chron. 19. 6.

[299] Lam. 4. 20; 1 Kings 3. 19, 11; Psal. 51. 10; 1 Sam. 10. 9; 2 Kings 18. 3, 4, 6; Rom. 13. 4, 5; 1 Tim. 2. 2.

[300] Psal. 72. 1; Prov. 8. 16; Exod. 18. 17; Job 29.; Isa. 17. 23; Luke 1. 51-53.

[301] Rom. 13. 1, 6; 1 Pet. 2. 13; 1 Tim. 2. 2.

[302] 2 Cor. 3. 6; 1 Tim. 5. 17; 2 Tim. 2. 15; Jer. 3. 15; 2 Tim. 4. 2; 2. 22; 1. 13; Heb. 13. 17; 1 Pet. 5. 1-4.

[303] 1 Thess. 5. 11; Heb. 13. 17; 1 Tim. 5. 17.

[304] Eph. 6. 4; Deut. 6. 6, 7; Eccles. 12. 1; Eph. 6. 1-3.

[305] Eph. 5. 25, 22; 1 Pet. 3. 1, 7; Gen. 2. 22.

[306] Eph. 6. 9, 5.

[307] 1 John 3. 15; Luke 3. 14; 2 Cor. 7. 2; Matt. 5. 22, 39; Rom. 12. 17.

[308] Eph. 4. 2; Rom. 12. 19; Matt. 5. 27, 28; 1 Cor. 6. 9; Rom. 13. 13; 1 Thess. 5. 22; Eph. 5. 3; 4. 29; 1 Pet. 3. 2, 3; Job 31. 1.

[309] Eph. 4. 28; Psal. 62. 10; 73. 8; 1 Thess. 4. 6.

[310] Prov. 19. 5; 12. 17; 10. 10; Matt. 7. 1, 2; Psal. 15. 3; 82. 2; Lev. 19. 17; Prov. 23.

[311] Gal. 5. 21, 26; Exod. 20. 17; Phil. 2. 21; Matt. 22. 39; 7. 12.

[312] Matt. 15. 40; 1 Pet. 1. 22; Matt. 5. 44-46; Gal. 6. 10.

[313] Psal. 39. 9; Matt. 26. 30; Acts 21. 14; Jam. 5. 7, 8, 11; 2 Kings 20. 19; Mal. 3. 13, 14.

[314] Luke 11. 13; Deut. 28. 45; Rom. 13. 14; Luke 12. 20; Eph. 5. 16; John 9. 4.

[315] Deut. 28. 6, 8, &c.; Phil. 2. 27; Psal. 102. 24; Luke 12. 20; Eph. 5. 16; John 9. 4.

[316] Rom. 13. 13; 1 Cor. 9. 25; 1 Tim. 5. 6, 13; Eph. 4. 28; Prov. 21. 17; 23. 4; 1 Tim. 6. 8, 9.

[317] Psal. 51. 1; 1 John 1. 2; Heb. 8. 12; Dan. 9. 6, 16; Jer. 14. 7; Psal. 31. 16; 51. 11, 12, 19; Rom. 8. 1.

[318] Matt. 6. 2, 14, 15; Rom. 12. 19; Luke 6. 27-29; Acts 7. 60.

[319] Matt. 26. 41; James 4. 7; Prov. 4. 23; Job 31. 1; Matt. 12. 36; Heb. 2. 10; 2 Tim. 2. 3; 1 John 2. 13; 5. 4; Rom. 8. 13; 2 Tim. 2. 8.

[320] Prov. 30. 8, 9; 1 John 2. 15, 16; Rom. 8. 17; Matt. 13. 21, 22; 8. 24; Rom. 8. 18.

[321] Matt. 6. 13; Rom. 16. 20; Psal. 140. 1-3; 31. 8; 17. 2, 12; 1 Tim. 4. 18.

[322] 1 Tim. 1. 17; Psal. 145. 17; Acts 17. 31; Psal. 72. 4, 13; Jude 14, 15; 2 Thess. 1. 10; Psal. 62. 1; 147. 5; Job 9. 4; Rom. 11. 36.

[323] Luke 1. 46; Psal. 136. 23; Rom. 5. 12; Psal. 78. 10; Rom. 3. 23; 5. 18; Luke 1. 68-70; Isa. 7. 14; Luke 1. 35; Matt. 1. 21; Luke 2. 17; Col. 1. 15-17; 1 Cor. 1. 24; John 1. 9, 14; Col. 1. 19; Gal. 4. 4; Matt. 17. 5; Heb. 7. 26; 1 Pet. 2. 22, 23, 24; Isa. 53. 5, 6; 1 Pet. 3. 18; 1 John 4. 4; Heb. 2. 14, 15; Col. 2. 15; 1 Cor. 15. 4; Acts 2. 24; 2 Tim. 1. 10; 1 Cor. 15. 55.

[324] Matt. 28. 18; Eph. 4. 8-13; Eph. 1. 20-23.

[325] 1 Tim. 3. 16; 1 John 5. 11; John 1. 10, 11; 3. 19; 1. 12; Rom. 8. 1; Psal. 103. 3; Heb. 8. 12; Rom. 8. 33, 34; Tit. 2. 14; Rom. 8. 9; 2 Tim. 2. 19; Psal. 66. 18; 1 Cor. 6. 11; Tit. 3. 5; Rom. 5. 1, 2, 5, 10; 8. 32; John 14. 2, 3; 17. 24; 14. 19; Col. 3. 4; 2 Thess. 1. 10; Mal. 3. 18; Matt. 13. 34; Rev. 21. 7; Matt. 25. 21; Rev. 3. 12, 21; Zeph. 3. 17; Rev. 21. 2-4, 23; 22. 3, 4; 1 Tim. 6. 15; Rom. 11. 36.

END OF VOL. I.

JOHN CHILDS AND SON, BUNGAY.