VII. Paragraph respecting Baptismal Vows, October 1668.

That which had been sometimes spoke of before, the Bishop now again recommended to the Brethren, that, at their set times of catechising and examining their people, they would take particular notice of young persons, towards their first admission to the holy communion; and, having before taken account of their knowledge of the grounds of religion, would then cause them, each one particularly and expressly, to declare their belief of the Christian faith, into which, in their infancy, they were baptized; and reminding them of that their baptismal vow, and the great engagements it lays upon them to a holy and Christian life, would require of them an explicit owning of that vow and engagement, and their solemn promise accordingly, to endeavour the observing and performance of it, in the whole course of their following life: And then, in their prayer with which they use to conclude those meetings, would recommend the said young persons, now thus engaged, to the effectual blessing of God, beseeching Him to own them for His, and to bestow on them the sanctifying and strengthening grace of His Holy Spirit, as His signature upon them, sealing them to the day of redemption.

And this practice, as it hath nothing in it that can offend any, even the most scrupulous minds, so, it may be a very fit suppletory of that defect in Infant Baptism, which the enemies of it do mainly object against it, and may, through the blessing of God, make a lasting impression of religion upon the hearts of those young persons towards whom it is used, and effectually engage them to a Christian life; and, if they swerve from it, make them the more inexcusable and clearly convincible of their unfaithfulness and breach of that great promise and sacred vow, they have so renewed to God before His people. And for authority of divines, if we regard it, it hath the general approbation of the most famous Reformers, and of

the most pious and learned that have followed them since their time: and, being performed in that evangelical simplicity as it is here propounded, they do not only allow it as lawful, but desire it, and advise it as laudable and profitable, and of very good use, in all Christian churches.

RULES AND INSTRUCTIONS

FOR A

HOLY LIFE.

FOR disposing you the better to observe these rules and profit by them, be pleased to take the following advices;

of

1. Put all your trust in the special and singular mercy God, that He for His mercy's sake, and of His only goodness, will help and bring you to perfection. Not that absolute perfection is attainable here, but the meaning is, to high degrees of that spiritual and divine life, which is always growing and tending towards the absolute perfection above; but in some persons comes nearer to that, and riseth higher, even here, than in the most. If you with hearty and fervent desires do continually wish and long for it, and with most humble devotion daily pray unto God, and call for it, and with all diligence do busily labour and travail to come to it, undoubtedly it shall be given you. For you must not think it sufficient to use exercises, as though they had such virtues in them, that, of themselves alone, they could make such as do use them, perfect; for neither those nor any other, whatever they be, can of themselves (by their use only) bring unto perfection. But our merciful Lord God, of His own goodness, when you seek with hearty desires and fervent sighings, maketh you to find it. When you ask daily with devout prayer, then He giveth it to you; and when you continually, with unwearied labour and travail, knock perseveringly, then He doth mercifully open unto you. And because those exercises do teach you to seek, ask, and knock, yea, they are none other than very devout

petitions, seekings, and spiritual pulsations for the merciful help of God; therefore they are very profitable means to come to perfection by God's grace.

2. Let no particular exercise hinder your public and standing duties to God and your neighbours: but for these, rather intermit the other for a time, and then return to it as soon as you can.

3. If, in time of your spiritual exercise you find yourself drawn to any better, or to as good a contemplation as that is, follow the track of that good motion so long as it shall last.

4. Always take care to follow such exercises of devout thoughts, withal putting in practice such lessons as they contain and excite to.

5. Though at first ye feel no sweetness in such exercises, yet be not discouraged, nor induced to leave them, but continue in them faithfully, whatsoever pain or spiritual trouble ye feel: : for, doing them for God and His honour, and finding none other present fruit, yet, you shall have an excellent reward for your diligent labour and your pure intentions. And let not your falling short of these models and rules, nor your daily manifold imperfections and faults, dishearten you: but continue steadfast in your desires, purposes, and endeavours; and ever ask the best, aim at the best, and hope the best, being sorry that you can do no better; and they shall be a most acceptable sacrifice in the sight of God, and in due time you shall reap if you faint not. And of all such instructions

let

your rule be, to follow them as much as you can; but not too scrupulously thinking your labour lost if you do not exactly and strictly answer them in every thing. Purpose still better, and by God's grace all shall be well.

SECT. I.

Rule 1. Exercise thyself in the knowledge and deep consideration of our Lord God, calling humbly to mind how ex

cellent and incomprehensible He is: and this knowledge shalt thou rather endeavour to obtain by fervent desire and devout prayer, than by high study and outward labour. It is the singular gift of God, and certainly very precarious.

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2. Pray, then, "Most gracious Lord, whom to know is the

very bliss and felicity of man's soul, and yet none can know “Thee, unless Thou wilt open and shew Thyself unto him; "vouchsafe of Thy infinite mercy now and ever, to enlighten 66 my heart and mind to know Thee, and Thy most holy and perfect will, to the honour and glory of Thy name. Amen.” 3. Then lift up thy heart to consider (not with too great violence, but soberly) the eternal and infinite power of God, who created all things by His excellent wisdom; His unmeasurable goodness, and incomprehensible love: for He is very and only God, most excellent, most high, most glorious, the everlasting and unchangeable goodness, an eternal substance, a charity infinite, so excellent and ineffable in Himself, that all dignity, perfection, and goodness, that is possible to be spoken or thought of, cannot sufficiently express the smallest part thereof.

4. Consider that He is the natural place, the centre and rest of thy soul. If thou then think of the most blessed Trinity, muse not too much thereon, but with devout and obedient faith, meekly and lowly adore and worship.

5. Consider Jesus the Redeemer and Husband of thy soul, and walk with him as becomes a chaste spouse, with reverence and lowly shamefulness, obedience, and submission.

6. Then turn to the deep, profound consideration of thyself, thine own nothingness, and thy extreme defilement and pollution, thy natural aversion from God, and that thou must, by conversion to Him again, and union with Him, be made happy.

7. Consider thyself and all creatures as nothing, in comparison of thy Lord; that so thou mayest not only be content, but desirous to be unknown, or being known, to be contemned and despised of all men, yet without thy faults or deservings, as much as thou canst,