from a true penitent mind; what reason is there every man should not, under the general terms of confession, represent to himself his own particulars whatsoever, and adjoining thereunto that affection which a contrite spirit worketh, embrace to as full effect the words of divine grace.

8. Confession, duty of.

Let no man look for pardon, which doth smother and conceal sin where in duty it should be revealed. 9. Particular Confession to be made unto God.

Confess thy crimes to God, disclose thy transgressions before thy Judge by way of humble supplication and suit, if not with tongue, at least with heart, and in this sort seek mercy. A general persuasion that thou art a sinner will neither so humble, nor bridle thy soul, as if the catalogue of thy sins examined severally be continually kept in mind.

10. Elements of a true Confession.

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Belief of the world and judgment to come, faith in the promises and sufferings of Christ for mankind, fear of his majesty, love of his mercy, grief for sin, hope for pardon, suit for grace-these we know to be elements of true contrition.

11. The cause of its being required.

The cause why God requireth confession to be made to him is, that thereby testifying a deep hatred of our own iniquity, the only cause of his hatred and wrath towards us, we might, because we are humble, be so much the more capable of that compassion and tender mercy which knoweth not how to condemn sinners that condemn themselves.

12. Advantages of Confession.

This shall make thee lowly in thine own eyes; this shall preserve thy feet from falling, and sharpen thy desires towards all good things. The mind, I know, doth hardly admit such unpleasant remembrances; but we must force it, we must constrain it thereunto. It is safer now to be bitten with the memory, than hereafter with the torment of sin.

13. God, and not the priest, absolves the contrite

sinner.

The priest doth never in absolution, no not so much as by way of service and ministry, really either forgive, take away the uncleanness, or remove the punishment of sin; but if the party penitent become contrite, he hath, by their own grant1, absolution before absolution; if not contrite, although the priest should seem a thousand times to absolve him, all were in vain.

14. Why the Lord's Prayer is frequently repeated in the Liturgy.

Though men should speak with the tongues of angels, yet words so pleasing to the ears of God as those which the Son of God himself hath composed, were not possible for men to frame. He therefore which made us to live, hath also taught us to pray, to the end that, speaking unto the Father in his Son's own prescribed form, we may be sure that we utter nothing which God will either disallow or deny. Other prayers we use many besides this, and this oftener than any other; although not tied so to do by any commandment of Scripture, yet moved with such considerations as have been before set down.

1 "By their own grant," i. e. according to the principles even of the Romanists themselves as respects the efficacy of contrition.

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15. The Responses:

If the prophet David did think that the very meeting of men together, and their accompanying one another to the house of God, should make the bond of their love insoluble1, and tie them in a league of inviolable amity 2, how much more may we judge it reasonable to hope that the like effects may grow in each of the people towards other, in them all towards their Pastor, and in their Pastor towards every of them; between whom there daily and interchangeably pass in the hearing of God himself, and in the presence of his holy angels, so many heavenly acclamations, exultations, provocations, petitions, songs of comfort, psalms of praise and thanksgiving? in all which particulars, as when the pastor maketh their suits, and they with one voice testify a general assent thereunto; or when he joyfully beginneth, and they with like alacrity follow, dividing between them the sentences wherewith they strive which shall most shew his own and stir up others zeal, to the glory of that God whose name they magnify, or when he proposeth unto God their necessities, and they their own requests for relief in every of them; or when he lifteth up his voice like a trumpet to proclaim unto them the laws of God, they adjoining, though not as Israel did, by way of generality, a cheerful promise, all that the Lord hath commanded, we will do; yet that which God doth no less approve, that which savoureth more of meekness, that which testifieth rather a feeling knowledge of our common imbecility, unto the several branches thereof, several lowly and humble requests for grace at the merciful hands of God, to perform the thing which is commanded; or when they wish reciprocally each

1 "Insoluble;" i. e. indissoluble.

2 Psalm lv. 14.

others ghostly happiness; or when he by exhortation raiseth them up, and they by protestation of their readiness declare he speaketh not in vain to them. These interlocutory forms of speech what are they else, but most effectual, partly testifications', and partly inflammations of all piety?

16. The Doxology, or Hymn of Glory to the Holy Trinity.

Touching the Hymn of Glory, our usual conclusion to the Psalms, the glory of all things is that wherein their highest perfection doth consist; and the glory of God, that divine excellency, whereby he is eminent above all things, his omnipotent, infinite and eternal Being, which angels and glorified saints do intuitively behold; which we on earth apprehend principally by faith, in part also by that kind of knowledge which groweth from experience of those effects, the greatness whereof exceedeth the powers and abilities of all creatures both in heaven and earth. God is glorified, when such his excellency above all things is with due admiration acknowledged. It has been the custom of the Church of Christ to end sometimes prayers, and sermons always with words of glory.

17. The Book of Psalms.

The choice and flower of all things profitable in other books, the Psalms do both more briefly contain, and more movingly also express, by reason of that poetical form wherewith they are written. The book of Psalms doth of purpose set forth and celebrate all the considerations and operations which belong to God; it magnifieth the holy meditations and actions of divine men; it is of things heavenly an universal declaration, working in them whose

"Testifications ;" i. e. tokens.

hearts God inspireth with the due consideration thereof, an habit or disposition of mind whereby they are made fit vessels, both for receipt and delivery of whatsoever spiritual perfection. What is there necessary for man to know, which the psalms are not able to teach? They are to beginners an easy and familiar introduction, a mighty augmentation of all virtue and knowledge in such as are entered before, a strong confirmation to the most perfect among others. Heroical magnanimity, exquisite justice, grave moderation, exact wisdom, repentance unfeigned, unwearied patience, the mysteries of God, the sufferings of Christ, the terrors of wrath, the comforts of grace, the works of providence over this world, and the promised joys of that world which is to come, all good necessarily to be either known, or done, or had, this one celestial fountain yieldeth. Let there be any grief or disease incident unto the soul of man, any wound or sickness named, for which there is not in this treasure-house a present comfortable remedy at all times ready to be found. Hereof it is, that we covet to make the Psalms especially familiar unto all. This is the very cause why we iterate the Psalms oftener than any other part of Scripture beside; the cause wherefore we inure the people together with their minister, and not the minister alone, to read them as other parts of Scripture he doth.

18. Of the public reading the Holy Scriptures in the Lessons, &c.

One of the ordinary means, whereby it pleaseth God of his gracious goodness to instil that celestial verity, which being but so received, is nevertheless effectual to save souls.

A further commodity' this custom hath, which is

1 "Commodity;" i. e. benefit.