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