THE GOOD MAN'S GRACE. OR HIS STAY IN ALL DISTRESS. BY RIC. BERNARD. LONDON, Printed by Felix Kingston. 1621. TO THE RIGHT WORSHIPFUL HIS VERY GOOD Lady, the Lady SUSANNA BILLINGSLEY, and to the Virtuous and Christianly affected Gentlewoman, Mistress REBECCA STROWDE, all saving graces, with daily increase and practice thereof unto the end. Madame, I Cannot but make account that I am bound to return thankes, where I find favour and acceptance: acknowledgement is the least part of my duty. He that will not confess a debt, never means to pay it: some such there be: And others again, will ingenuously confess, but not pay; not for that they will not, but because they cannot. And inability giveth an acquittance, though the debt be never so great: and the greatness of a debt, is to be judged not always in the value of the thing, but after the free disposition of the one, and the little deserving of any such favour of the other. Thus is it with me. I have found your Ladyship my loving friend, and this Virtuous Gentlewoman very Christianly respective towards me: to whom, as also to her second self, I acknowledge myself deeply engaged. It is not a hard matter to find friends, though in these days few enough, but to find a faithful friend, one that will know a man in adversity, is not so easy. Complemental are obvious every where: but substantial friends be rare: a face of favour is in those, and that only in prosperity, but the force of love is only seen in these; when a friend needeth them, they fail not, they faint not. True love, as Saint john speaks, driveth away fear. I am bold to present you both with this little Manual. It is thus little of purpose, that it may be often read over, to help only for matter of meditation, to further you in prayer. I beseech you to accept it in lieu of payment, and it shall bind me to pray for the blessing of our God, still upon you, to whose gracious guidance and protection, I commit you, and humbly take leave. Your Ladyships, and yours (my very good friend) ever to be commanded, RIC. BERNARD. Batcombe, Feb. 27. THE PREFACE. IT is a saying of the Psalmist, The fool hath said in his heart, there is no God: this is an Atheistical fool; and amongst other marks, he is known by this, that this wicked fool calleth not upon God. He doth not pray, for he cannot pray, is not a gift of nature: but a work of Grace. We know not how to pray as we ought, but as the Spirit helpeth our infirmities, to pray with groans that cannot be expressed. john taught his Disciples to pray: this Christ's Disciples observed, and also saw their own want, and therefore desired the Lord to teach them to pray. Whereupon he gave them, and in them to us, a perfect pattern and form of prayer. After this all our prayers are to be directed. It is then necessary that this short prayer be well understood: for which cause I have made this short exposition, and drawn out briefly manifold observations, the better to acquaint such as know it not, with the meaning thereof. It will administer sufficient matter for meditation, at all times, and upon any occasion, to enlarge our thoughts in prayer: the practice whereof is the special grace of a Christian. It is the fruit of Faith, so as he that believeth, prayeth; and so excellent a duty is this, as Saint Paul saith, Pray continually, as if man's life consisted in it. And Christ saith, Watch, and Pray, It is a means of our preservation from evil, and a conservation of us in an estate which is good. Wonderful is the effect of prayer. Moses by it makes way thorough the Red sea, overcame the Amalekites, and obtained pardon for the people. By this, josua had the Sun standing still the space of a day, waiting upon him in the pursuit of his enemies; by this, Hezekiah reversed the sentence of death, and had his life prolonged; by this, Peter escaped the hands of Herod; jonah gate out of the Whale's belly. By this, Eliah shut heaven three years; and again brought rain from heaven. By this Elisha raised one from the dead, & got sight to Gehezi to see vision of Angels. Incredible is the power of prayer; the prayer of faith availeth much, if it be fervent. Let therefore here in every good Christian exercise himself, and this let him know; that it is a great honour to be admitted into God's presence, to put up his requests unto so high a Majesty. The due esteem of prayer, will make us exercise ourselves in prayer: for as we prise a thing, so we practise, so we employ ourselves about it. Therefore little praying argueth, we make little account thereof: but the less we esteem and practise it, the less grace we have, and the more corruption of heart is in us. The truth of this is cleared in such as we see to make no conscience of this duty. But this evil be fare from the faithful, in whom the gift of prayer is ever found, as a peculiar property of them that shall inherit Glory. A BRIEF EXPOSItion with observations upon the Lord's Prayer. The Preface. Our IN brotherly communion. By the Grace of adoption. And sealed by holy unction. Father, Tender in loving. Careful in providing. Liberal in bestowing. Which art in Heaven, The place of thy Majesty. The Throne of thy Glory. The fullness of Felicity. The first Petition. Hallowed In heart be thou feared. In speech reverenced. In our lives honoured. Be thy Name. Thy attributes so glorious. Thy works so marvellous. Thy heavenly Word so Gracious. The second Petition. Thy Kingdom Of Power general. Of Grace special. Of Glory Celestial. Come. With power to defend us. With Grace to convert us. With glory to crown us. The third Petition. Thy Will In thy holy Word revealed. In works of providence showed. In good examples confirmed. Be done, In our true believing. In our Godly living. In our patiented suffering. In Earth The Wickeds best heritage, The place of our Pilgrimage. And here to Heaven our passage. As it is in Heaven. By holy Angels most faithfully. By the blessed Saints most cheerfully. By all of them there most constantly. The fourth Petition. Give us this day By thy provident hand mercifully. By the labour of our calling honestly. By all good means prosperously. Our daily bread. Necessary for life's sustentation. Convenient for state's preservation. Sufficient for Needies consolation. The fift Petition. And forgive us Of thy mercy freely. In Christ deservedly. In our hearts assuredly. Our trespasses, In nature originally polluted. In evils wilfully committed. In duties carelessly omitted. As we forgive them, From our hearts most unseignedly. Expressed in words most lovingly. And shown by deeds most cheerfully. That trespass against us, In heart maliciously. In tongue slanderously. By deeds injuriously. The sixth Petition. And lead us not. By laying objects before us. In the danger so leaving us. And by withdrawing grace from us. Into temptation, Satan's powerful suggestion. Nature's wretched corruption. This present world's pollution. But deliver us By thy Divine inspiration. By inward sanctification. By a holy conversation. From evil, Past, by freely remitting. Present, by powerful protecting. Future, by grace preventing. The conclusion. For thine is the Kingdom, Externall, in the Church apparent. Internal, in the Church militant. Eternal, in the Church triumphant. Thy power Of subduing sin victoriously. Of renewing grace continually. Of bestowing glory eternally. And thy Glory, Due from all in living to thee. Seen by thine in dying for thee. Known by all in judgements from thee. For ever, Before time, without begininng. In time, and that without changing. And after time, without ending. Amen. As thou dost say. So we do pray. Lord, say not nay. Even so be it, Amen. A BRIEF EXPOSITION WITH observations upon the Lord's Prayer. THe prayer consists of a Preface, of six Petitions, and of the conclusion. The Preface. In making a Preface, we learn, that preparation is to be made before prayer: rashly to rush into God's presence becometh not us, neither is meet we should do it to so high a Majesty. Our Thus wee begin, not with My, but Our Father: to teach, 1. That God is the common Father of all the elect. 2. That prayer is to be made in brotherly love. 3. That he which prayeth, is to be one of Christ's mystical Body, and in the communion of Saints. Father This is the Title of Honour, and the Name importing the greatest love; thus Christ willeth us to pray, and thus to call God, Father: to teach, 1. That prayer is to be made in faith and assurance of mercy. 2. In the Spirit of adoption, as the request of a Child to a Father. 3. In the Name of Christ; because in him he is our Father. 4. In distinct knowledge of the Trinity. Which art in Heaven. Here God is said to be, who yet filleth Heaven and earth: to teach, 1. That prayer is to be made with a heavenly mind, without any earthly representation, or any carnal affection. 2. With all reverence, devotion, because God is in heaven; not to be rash, to utter any thing hastily before God. The wise man's reason, Eccle. 5. 2. 3. That prayer is to be made to God alone; for he is the only Father in Heaven. 4. Therefore not to Saint, Angel, nor to the Virgin Mary, because none of these are our Father in Heaven. 5. That Heaven is the true home of all the elect; for there our Father is. 6. That God seethe all things, and doth whatsoever he will; for he is in Heaven, as the Prophet speaketh. The first petition. This concerneth God's Glory, and is therefore in the first place: to teach, that God's glory chief is to be preferred in our desires, 1. Cor. 10. 31. Hallowed be thy Name. In this petition we be taught to desire to acknowledge, ascribe and to procure holiness, to be given to the Lord in those things, by which he maketh himself known unto us, as by a Name, that is, his Titles, Attributes, Words and Works; whence we learn, 1. That God hath made himself known unto us. 2. That holiness belongeth unto him. 3. That such things are to be thought of, spoken and done by us, as his Name may receive glory. 4. That therefore such things are to be avoided, as may cause his Name to be blasphemed, and polluted among the wicked. 5. That sorrow should possess our hearts, to see God dishonoured; for as our desire should be to see his Name glorified: so grief should arise in us, to see his Name abused. The second Petition. This followeth the former, as the means to hollow God's Name: teaching this, that if he rule in us, he shall be honoured of us. Thy Kingdom come. In this we are taught to beg of God, that he would take the rule and reign of all things, and to show it according to his power, grace, and glory. Hence we learn 1. That God our Father hath a Kingdom. 2. That it is the desire of his children, that this should come, that is, that he should reign over all, and rule all. 3. That it is not in our power to bring men under the rule of God, but the Kingdom, that is, the Lords supremacy and dominion cometh from him. It cometh upon us, it ariseth not from within us, or from among us. 4. That to have God to rule and reign, is a mercy to be craved at his hands. 5. That God's Kingdom doth but in part here come upon us, because we desire whilst we live, that it may come. The third petition. This followeth as the manifestation of our subjection to God; teaching, that the doing of Gods will is the evidence of his rule and dominion over us. Thy will be done Here we are taught to desire of God, that what his pleasure and will is, may be performed of us. Hence we learn, 1. That God hath his will, decree and purposes. 2. That this is only to be known and observed, and submitted unto. 3. That we are to beg of God this his grace to be obedient. 4. That it is not in us of ourselves to submit to his will. 5. That it is not enough to know the will of God, to have good desires and hearts, but to be doers of Gods will and to show forth good works. In Earth, Wheresover we dwell, and whatsoever we possess, and so long as we here live on earth, Gods will must be done. Whence we learn, 1. That wheresoever we abide in great or mean families, among Christians or heathen, Gods will is to be our rule, and we are to resign ourselves to it. 2. That no earthly thing is to withdraw our obedience from Gods will. 3. That so long as we be on earth, his will is to be done of us. As it is in Heaven. The manner of doing Gods will is here set forth: teaching, 1. That God requireth as well the right manner of doing, as the very doing of the deed itself. 2. That only in Heaven, and not on Earth, are patterns of perfection, and of perfect obedience. 3. That in obedience the perfectest examples are to be set before us for imitation. 4. That we are to strive to perfection, to live here an heavenly life, the life of Angels, if it were possible. 5. That the doing of Gods will well, is his gift, and not of ourselves. The fourth petition. The former petitions concern God's glory, the rest following the good of ourselves; teaching, that God's glory, his Kingdom and Will are to be preferred before our own lives and salvation, in our desires. Give us this day, our daily bread. We be here taught to ask earthly blessings of God our Father. Hence we learn, 1. That its lawful to ask temporal blessings, & bodily means of life. 2. That all these things are his mere gift and of his goodness to us. 3. That none can get them but as God is pleased to give them. 4. That therefore enjoying them he is to be praised, or wanting of them, we are to learn patience. 5. That present provision should content us, and not be troubled with distrustful cares for the time to come. 6. That our desire is to be moderate and to rest with that which is necessary. 7. That the bread, that is, the means which we live upon is to be our own. 8. That we are every day to depend on God for these outward things. 9 That care of provision is to be had of our brethren, as well as of ourselves. The fift petition. The former petition was for the body, so Christ descendeth to our weakness, to let us begin there first, with the care whereof we be most troubled: this petition is for soul's safety: teaching, that with care of body's welfare, the soul's danger should be seen unto. And forgive us our trespasses, We be here taught to beg of God pardon of sins. Out of which we learn, 1. That all and every one are offenders against God: for all are to ask forgiveness. 2. That we offend, not in one, but in many things: we are to acknowledge not a trespass, but trespasses. 3. That therefore every man's sanctification is weak to resist sin, and imperfect here. 4. That God only can and doth forgive sins. 5. That God's pardon is a free pardon, we get it not by satisfaction, but beg forgiveness of his mercy. 6. That all the children of God do obtain pardon of their sins, and are assured thereof. Else Christ would not bid them ask pardon, if their sins were not pardonable, and to be pardoned, when they ask forgiveness being truly penitent. 7. That repentance is daily to be renewed for our daily slips: for this request must be daily put up to God. 8. That we are to pray that God would forgive our brethren, as well as ourselves. 9 That therefore we are not to provoke men to sin, nor make a sport of their sinning. As we forgive them, that trespass against us. Here is the sign of forgiveness, by which we may know to whom remission belongeth, and it is for strengthening of our faith, in the assurance of pardon. The words are not a comparison; nor any sampler to God how he should forgive us: Nor do they plead any cause, to move God, but are as a witness from this grace and mercy to others, that God will be merciful to us. If we that have so little mercy yet can forgive, how much more our Father the God of mercy, yea and mercy itself? Hence may we learn, 1. That our forgiving one another, is not of the sin, but of the injury and damage against our own persons. 2. They that look for pardon of their own sins from God, are to remit the trespasses done against themselves to their brethren. 3. That the merciful may assure themselves that they shall obtain mercy. 4. That though men do trespass one another; yet are they to forgive one another. The sixth petition. The last petition concerneth the safety of body and soul. The distinct care of the one and of the other, maketh us care for the good of both together. And lead us not into temptation. This is the petition, in which we be taught to desire, as in the last place, God's aid and assistance against our spiritual enemies, to teach us, 1. That the Godly are here subject to temptations. They may not think to live securely. 2. That no temptation can or doth befall us, without the will and guidance of God. 3. That God will not suffer us to be tempted above our power; seeing he willeth us to pray thus unto him. 4. That it is in God's power, and not in us to prevent temptations. 5. That we should tender our brethren in their spiritual temptations. 6. That therefore we should not be tempters ourselves, to draw them to evil. But deliver us from evil. This is as the explanation, showing how fare we desire not to be led into temptation, to wit, so fare, as we be not left in the danger and destruction thereof. Whence we learn, 1. That we are not to pray simply not to be tempted at all, but respectively as it may be evil and sinful to us. 2. That evil is the thing we are to desire to be freed from. 3. That it is not in man's power to free himself from evil in time of temptation. 4. That God only can and will free his from evil: for what we are willed to ask, that we may look to obtain of God. 5. That we are to pray for our brethren that evil seize not upon them, that they be not overcome in temptation. The conclusion. Which is in part a reason why we ask all these of God, partly a confirmation of our faith, with an acknowledgement of the things herein, which is a praising of God: which teacheth us, that our requests should be grounded upon good reasons, and such as God affordeth us. And in that the conclusion followeth the six petitions, we learn that these contain all things needful to be asked of God, either for his glory, or our safety; else would Christ have added more. For thine is Kingdom, power and glory for ever. We are taught here what to make the grounds of our requests, and what to ascribe unto God. Whence we learn, 1. That soveraginty, power and glory, belong only to God, and to him to be ascribed. 2. That these three, with the consideration of the eternity thereof, are strong confirmations of our faith in prayer. 3. That God's Kingdom, power and glory are endless. 4. That praises as well as prayers are our duty to God. Amen. It is an asseveration or wish, and an earnest longing to have what we pray for. And hence note two things, 1. That the desire is to be inflamed after those things which we beg of God. So must we be fervent in prayer. 2. That we are to be persuaded, that what we ask, according to this holy form of prayer, we shall obtain. Honour and glory, and power, and praises, and dominion over all, be ascribed to God our Father, in Christ jesus, by the operation of the Spirit now and ever. Amen. A PRAYER FOR A Family at all times. OBlessed Lord God, and Our Father which art in Heaven, thou that lovingly tenderest the welfare of thy people, carefully providing for them, and liberally bestowing thy blessings upon them, we thy poor children by adoption in Christ jesus, assured hereof by thy holy Spirit, do, in the brotherly fellowship of love, with the rest of thy Saints, most humbly sue unto thy Divine Majesty, for thy heavenly grace, that we may serve thee. Hallowed (O Father) be thy Name; let such fear and reverence possess our hearts, that by our words and works, we may set forth thy praise and glory, according as thou hast and dost make thyself known to us in thy Word and in thy Works. We know (O Father) that we own this duty unto thee, for our election, for our natural being, for our heavenly vocation, for our justification, sanctification and our happy preservation both bodily and ghostly: but we are not of ourselves able to glorify thy Name by well-doing, but as thou thyself shalt enable us thereunto: for it is thou (O Father and Author of all goodness) that workest in us both the will and the deed. Let therefore, Thy Kingdom come, send forth thy Word to teach us, thy Spirit to convert us more & more; subdue the kingdom of sin & Satan, & do thou take the rule and government over us into thy own hands; and by thy power so defend us, and by thy especial grace make us such faithful, such loyal subjects to thee always and in all things, in this Kingdom of Grace, that at the length of thy Fatherly mercy, we might attain to the Kingdom of Glory. And because our hearts be deceitful through too much ignorance, self-love, and hidden hypocrisy, that we may be thereby easily deceived, in living only in an outward bare profession of thy Name, and only in an outward formal worship and service to thy Majesty, give grace (O heavenly Father) that by us thy Will may be done in earth, as it is in Heaven. Make us in this our pilgrimage, while we here live from home, mingled among Aliens and strangers from the life of God, so faithful in believing, so conscionable in living, so patiented in suffering for welldoing, as hereby our hearts by thy Spirit may ascertain us that we be truly the children of regeneration and grace. Work in us this good work, that we may wholly renounce our own wills, die to ourselves and to the world, submit to thee, and to thy will in every condition, and say, It is the Lord, let him do what seemeth him good. What thou commandest, that put into our hearts to practise, and whom we see to be examples of welldoing before us, give us grace to follow them, and to strive even to imitate the holy Angels of heaven in doing thy will, readily without linger, cheerfully without murmuring, faithfully without adding or diminishing, sincerely without sinister respect, and constantly without wavering, and never be weary of welldoing. What though we have crosses and many discontentments, yet let it never repent us, that we have repent, denied ourselves, and renounced the world to follow thee, even in the strait way which leadeth to life and immortality in the end. And now (O Lord) for that we live in these decaying Tabernacles, in these bodies of clay, needing daily sustentation, we beseech thee give us this day our daily bread; of thy goodness, put forth thy liberal hand towards us, in granting us what is necessary for life, and convenient for our present estate and calling, in which we live. Afford us health and peace, if it be thy will, and such abilities of body and mind, as may enable us to walk painfully in our vocations. Bless the diligent labour of our hands, and so guide us, that our get may be in justice and honesty, our keeping in commendable frugality, and our expending in wisdom and charity. If we have but little, let it content us; if much, make us thankful and merciful. And whatsoever we possess of these outward things, Lord, grant that with a good conscience we may enjoy them, and make a good use of them, that they may be blessed to us and ours. And if it please thee to try us in any loss, let not our inward peace be troubled, nor our hearts fret, or be any way disquieted there with; but say contentedly. The Lord giveth, and the Lord taketh away, blessed be his Name for ever. We know (o Almighty Lord God) that thy hand is not shortened, thy goodness is not lessened, nor the fountain of thy mercies drawn dry, but that thou canst give us all these things, and whatsoever we stand in need of in a most plentiful manner: but alas, alas, we looking upon our unworthiness, and our wretchedness, do acknowledge that we have many ways sinned against thee, of ignorance, of knowledge, of infirmity, and sometimes wilfully: we are borne in sin, we have broken forth into trespasses against thee. Oh how do we daily commit one evil or another, in thought, word, & deed against thee, and against our brethren! Oh how usual a thing is it with us to omit our duties to thee and our neighbours, and never to be grieved at it! What other thing therefore may we look for at thy hands, than thy deserved wrath? But (O our Father, the God of mercy, that art infinite in goodness, and takest no pleasure in the death of a sinner, we humbly beseech thee to be merciful unto us, to forgive us our trespasses, as we forgive them that trespass against us. We that be by corruption of nature merciless, through thy love poured into our hearts, do freely forgive our brethren their offences and injuries done unto us; we therefore trust that thou being our Father, a merciful God, yea mercy itself, wilt freely remit our sins, and never lay them unto our charge in this life, nor in the life to come. We beg this forgiveness at thy hands for jesus sake our Saviour, in whom thou art well pleased. He is our atonement accept him for us, by his death he hath paid our debt, thy justice therefore is satisfied, of thy mercy be reconciled unto us. And here of (good Father) persuade us by thy good Spirit that we may be comforted against despair; and that the dread of thy wrath do not interrupt our prayers, nor break off our daily access unto the throne of Grace. Be favourable, and not fearful unto us thy children and servants: for we are sorry for our offences; the remembrance of them is grievous unto us, & we do desire more carefully hereafter to please thee, and ever to walk before thee, as it becometh thy Saints. But (o Lord our God, thou that beholdest all things) dost know the we are very weak of ourselves, and are compassed about with enemies; our nature is corrupted, and playeth the Traitor; the whole world lieth polluted in wickedness, & Satan seeketh restlessly whom he may devour; we cannot prevent temptations; we cannot free ourselves from the evils thereof. And therefore (Holy Father) tender us in mercy, have compassion upon us, and lead us not into temptation, but deliver us from evil. Hold us up by divine inspiration against Satan's suggestion: by inward sanctification against nature's corruption, and by a holy conversation against the world's pollution, that although we be tempted, we may not be overcome, and though through infirmity we fall, yet help thou to raise us up again. O thou God of strength and power, go before us we pray thee, and enter into this spiritual battle with us; in danger leave us not, and do not withdraw thy good grace from us. And if in the multitude of thy mercies thou wilt be pleased to pardon what is past, to watch over us for the time present, and to prevent us by thy grace for the time to come, we will acknowledge, as thy due praises, from most thankful hearts, that thine is Kingdom, power, and glory for ever. Amen. Let thy Almighty hand be with us in our defence against the Devil, the world and the flesh. Thy tender mercy in jesus Christ save us: and let not our sins be a wall of separation between thee and us. Thy true and holy Word instruct us, and give us grace to cast off all vain inventions of man, superstition, will-worship and idolatry. Thy gracious Spirit comfort us, by the sweet promises of the Gospel, and free pardon in Christ, and not by the idle conceit of our own merits and works of satisfaction, we being altogether thy unprofitable servants. Thy holy Angels pitch their Tents about us, and about all belonging to us, that we may be preserved both in body and soul, from all perils and dangers of this present life, through our only Lord and Saviour jesus Christ. To whom with thee (O Father) and that blessed Spirit, be all Honour, Glory, Praise, Majesty, and Dominion for all thy blessings and mercies towards us, and towards thy whole Church, henceforth and for evermore. Amen. AN ADMONITORY Conclusion. 2. Tim. 2. 19 LEt every one that nameth the Name of Christ, depart from iniquity. God will not hear such as come in their sins, Esay. 1. Such as despise the Word of reproof, and will not be reform, Pro. 1. 24, 25, 28. Therefore if we look that God should hear our prayers, let us unfeignedly repent of sin, and departed from iniquity. First, from Atheism, which is the denying of a God, either secretly or openly. We depart from this iniquity, when we renounce Atheism, and do know, and acknowledge that there is a God. They that come to God, must believe that he is, and that he is a rewarder of them that diligently seek him, Heb. 11. 6. The second is Gentilism, which is the acknowledging of many false gods, and the taking of them for God, which are no gods. We depart from this iniquity, when we protest against Gentilism, and do know & acknowledge but only one God, and the same also the true and everliving God. The third is Turkism, which is the profession of one God, even that God which made Heaven and Earth, but not as he hath manifested himself in his Word, nor acknowledging God in Christ. We depart from this iniquity, when we detest this Turkism, and when we know and acknowledge God in Christ reconciling the world, the Trinity in unity, and the unity in Trinity, as he hath made himself manifest unto us in his holy Word. The fourth is judaisme, which is the serving of the true God, after the ceremonial law of Moses, rejecting Christ the true Messiah already come, and vainly expecting another to come. We depart from this iniquity, when we disclaim salvation by the law, and do know and acknowledge jesus Christ to be the true Messiah, by whom we look to be saved, serving God in spirit and truth, according to the doctrine of the Gospel. The fift is Will-worship, which is (under what show and pretence soever) a voluntary worshipping of God, in and by such means, as man inventeth, either against or without the warrant of Gods own revealed will, in his written Word. We depart from this iniquity, when we forsake our own wisdom and wills in his worship, and do know, and acknowledge how, wherein, and after what manner God hath commanded himself to be worshipped, & then do strictly observe the same. The sixth is Heresy, which is an obstinate maintaining of any error, to the overthrowing of any fundamental point of our Christian profession. We depart from this iniquity, when we willingly disclaim our errors, when they be made known to us; and when we know and readily acknowledge the verity and truths of God, according to our measure of knowledge given unto us. The seventh is Schism, which is an uncharitable disunion, and an unlawful separation from the true Church of Christ, or any true member of the same, forsaking the fellowship of the Saints wilfully in a factiousness of spirit making unlawful assemblies within and among themselves. We depart from this iniquity, when we condemn such an division, and do know and acknowledge the true congregations of God's people, abiding with them, keeping among you the unity of the spirit, in the bond of peace. The eighth is Profaneness, which is to live unworthy the holy profession of a Christian, after the liberty of the flesh; not respecting religion for the pleasures, the profits, and honours of this present evil world; but in comparison of these, valuing nothing of religion, being the children of Belial, children of disobedience, and wrath. By whom Christianity is stained, and God himself greatly dishonoured. We depart from this iniquity, when we deny ourselves, fly from the company of such, having no fellowship with the unfruitful works of darkness, but reproving them rather, and endeavouring to live godly, righteously and soberly in this present world, being zealous of good works. The ninth is Hypocrisy, which is the shadow only of piety, and show of welldoing before men, without any power or conscience of religion before God in the heart, serving the times, and making profession of religion for advantage. We depart from this iniquity, when we hate this sin, and do take daily an examination of our hearts by a well informed judgement, setting ourselves before God, and making conscience the judge of all our doings, so as we dare appeal to the all-seeing God of Heaven, concerning our uprightness in that which outwardly we make show of. The tenth is Papisme, which is man's superstitious invention, a counterfeit Christianity, unchristianly judaizing, and wickedly imitating the heathenish idolaters, teaching old heresies, and the professors thereof practising, by Machiauillian policies, all deceit, treachery, treason, and merciless cruelties to uphold the same. We depart from this iniquity of the bottomless pit, when we disclaim that Antichrist of Rome as the Head, & that Romish Church, as now it stands, as the whore of Babylon, and being come out from her, shall zealously uphold and maintain this truth, and faith which we now stand in, unto the end, which God grant. Amen. Thus we see these ten heads of iniquity (to which may be referred all other sins) which we must departed from, and all the particular branches thereof, if we ever draw near unto God, with hope to be heard of him; for he is a God that hateth wickedness: and if in our hearts we delight in it, the Lord (as the Psalmist speaketh) will not regard us. And therefore when we come before our God let it be in unfeigned repentance, faith and assurance of God's mercy, to be accepted in Christ jesus, in whom our God is ever well pleased: to whom be Glory and Praise for evermore. Amen. FINIS.