SAint Paul, in the fore-going Verses of this Chapter, is holding forth the Variety of the Gifts and Graces of the holy Spirit, bestowed of God, through Jesus Christ, upon the Church, some whereof were peculiar to some Members of the Church, and extraordinary, and others were common and universal; also, he doth hold forth the several and peculiar Offices and Services that some Members of the Church had, which were not common to all: All which variety of Gifts and Offices & Officers, did not make a plurality of Bodies, but still the Body of the Church is but [Page 4] One consisting of many Members. The which Oneness of the Body he proves in the words of the Text, first, from the One holy Sacrament of Baptism, where-with all the Members ae baptized; secondly, from the One holy Sacrament of the Lords Supper, whereof all are made partakers, expressed in the Text synecdochically by drinking into One Spirit, as else-where it is synecdochicallye [...] by breaking of Bread, Acts 2▪4 [...]. That both the Sacraments are here understood, is the con­curring sense of Expositors upon this Text, and doth evi­dently appear so to be▪ from St. Paul's using the same way and method of Argument else-where, as Ephes. 4.5. from the One Baptism, as well as One Lord, One Faith, One God & Father, One Body, One Spirit, and One Hope of their Calling, he proves the Unity of the Members; and 1 Cor. 10.17. from the One Bread in the Lords Supper, whereof all are Partakers, he proves the like Unity of the Members; For (saith he) we being many, are one Bread, and one Body; for we are all partakers of that one Bread.

But that which is further to be observed in the Text, is the [...] visible Grace of the holy Spirit, I conveyed by and through the means and conduits of the external Signs or Symbols in both the Sacraments, whence a Sacrament is rightly defined to be An outward and visible Sign of an inward and spiritual Grace given unto us, ordained by Christ himself, as a means whereby we receive the same inward and spiritual Grace, and a Pledge to assure us thereof, and also it is a proper means and Memorial to preserve the Doctrine and Faith of Christ's Death and Passion, and the benefits thereof among us. And so the Church in her Catechism defines a Sacrament, and affirms, That there are two parts in each Sacrament, the one, the outward visible Sign, the other, the inward spiritual Grace; the which inward and spiritual Grace in Baptism is a Death unto Sin, [...] a new birth unto Righteousness, as well as [Page 5] Remission of sin, by the Body and Blood of Christ applyed to us by a lively Faith; in all which the holy Spirit is the principal Author and Agent. And as in the Lords Supper the Body and Blood of Christ is received by Faith, so toge­ther with his Body and Blood, there's an increase of the sanctifying Grace and Gift of the holy Spirit, formerly given at Baptism, and also at the hearing and believing the Word preached by adult Persons.

This serves to detect the gross Falshood, Lyes and Calum­nies cast upon the Church by certain false Teachers, who not only reject those holy Sacraments, and teach their Hearers to vilifie and contemn them, as well as to reject the use of them, to their great hurt and sin, but do give a false Representation of the Doctrine and Practice of the Church, as if, according to her Doctrine, the Sacraments were nothing else but Signs, and empty Signs too, as some of them have affirmed, and much worse. And as if, by her Doctrine, the bare external action of the Minister, in the administration of Baptism, by pouring or sprinkling a little Water upon the face of a Person, whether infant or adult, did intirely constitute that person a Christian, which, ye see, from what is said in her Catechism, is not the Doctrine of the Church.

But the general Objection made, even by many others, who approve of the Practice of Baptism, both to Infants and Adult Persons, is, That the sanctifying Grace of the holy Spirit is not given universally to all baptized persons, either Infants or adult, for that in many baptized persons no certain signs or fruits of the sanctifying Grace of the holy Spirit doth appear in them. Beside that, Simon Magus was baptized, and yet was no san­ctified Person.

To this I Answer; That if in adult persons no real signs of the sanctifying Grace of the holy Spirit appear in them after Baptism, it is because they have not received it with a [Page 6] sincere Faith, which is a necessary Requisit in all adult per­sons, in order to receive the inward and invisible Grace signi­fied by the external Sign; for as Unbelief is an obstruction to the holy Spirits operation, in hearing the Word preached, so it is no less to the same, either in Baptism or the Lords Supper. Next, as to Infants, if after they are become Adult, no real signs of the sanctifying Grace of the holy Spirit appear in them, the like reason may be given, that by their actual Unbelief and Unfaithfulness when they become adult, they have quenched and resisted the same; and yet it must be owned, that such is the goodness of God, that his holy Spirit, tho' oft quenched and resisted in his gracious motions, doth strive with those who are within the Pale of the visible Church, by Baptism, to convert & turn them to God, more especially than with those who are without in the Heathen parts of the World. Even as God did strive, by his holy Spirit, to reclaim the People of Israel, so that his holy Spirit did not forsake them, but did wone and intreat them, as by his Prophets outwardly, so by his inward Calls and Motions to turn unto God, though they rebelled and vexed his holy Spirit, as it is said, Isa. 60.10. and this with respect that they were a People in covenant with him, by the Sacrament of Circumcision, & other external Observances of his appoint­ment, according to Psal. 50.5. Gather my Saints together unto me, those that have made a Covenant with me by Sacrifice; And indeed the word Saint, derived from the Latine verb Santio, signifies one in Covenant with God; and according to this, by virtue of the Covenant ratified by Circumcision, (the Seal of it) God did call them, as well inwardly by his Spirit, as outwardly by his Prophets, to turn to him, Ier. 3.14. Turn, O back-sliding Children! for I am Married unto you; compare this with vers. 1, 2. And no less favour have baptized Persons, by their Baptism, than the People of Israel [Page 7] by Circumcision, tho' the external Symbols cannot save with­out the internal Grace signified thereby.

But the Adversaries of the holy Sacrament of Baptism, object, That St. Paul saith, there is One Baptism, and conse­quently▪ Baptism with Water is ceased, being that of John, to give place to the Baptism of Christ, which is not with Water▪ but with the holy Ghost and with Fire.

I Answ. There is but One only Baptism for Remission of Sin, consisting of two parts, the external Water and the in­ternal Grace of Christ, and of the holy Ghost; but that Bap­tism with the holy Ghost and with Fire, which Christ pro­mised, and Iohn did fore-tell, being Miraculous, and not given, or intended to be given universally, is not that One Baptism common to all the faithful, and which is one of the Bonds of their Unity, as appears both from the words of the Text, and Ephes. 4.5. but That Baptism with Water was only Iohn's, is plain contrary to the holy Scripture; for Christ also baptized with Water, tho' not with his own hands, but by the hands of his Disciples, as plainly appears from Iohn 3.26. compared with Ioh. 4.1, 2. And had not his Disciples at his Command and by his Authority baptized with Water, he could not be said to have baptized; for what they did by his command and authority, was his, and is said to be done by him. And though Iohn also baptized with Water, and that our Saviour did so honour his Baptism, that he did receive it, yet it doth not follow, that Iohn's Baptism with Water, and that which Christ commanded to his Disciples, (either before or after his Resurrection) was the same; for tho' the Element of Water was one in both, and the general end and intent in both was the same, to wit, Remission of Sin and Salvation, yet the different manner how Christ was set forth, as the Object of Faith, in that of Iohn's Baptism, and that of Christs Disciples, makes a plain difference; for Iohn did [Page 8] teach his Disciples, that they should believe in him the pro­mised Messiah (or Christ) that was to come, and baptized them in that Faith, but Christs Disciples & Apostles baptized in the Faith of him that was come, beside divers other con­siderable Differences betwixt them. And in Acts 19.2, 3, 4, 5. we find, that St. Paul baptized certain persons who had be­fore received Iohn's Baptism.

Nor hath it any weight against Baptism with Water, that St. Paul said, He thanked God he baptized but a few of the Co­rinthians, and that he was not sent to baptize, but to preach the Gospel; for the first, he said to take away all occasion from any of them, that, by reason of the Division that was among them, might say, That they were of Paul; for it plainly ap­pears that all the Corinthians were baptized, from Acts 18.8. and 1 Cor. 1.13. even as many as believed; and his main and principal work, as an Apostle, was not to baptize with his own hands, as neither was it of the other Apostles, that Office being generally to be performed by inferior Ministers, whereas the Apostles main work was to preach the Gospel, they were, by their preaching, to lay the Foundation, and others to build on it the Superstructure, whereof even Bap­tism was a part.

The two holy Sacraments of the New-Testament, to wit, Baptism and the Supper, were figured forth under the Old Testament, as that of Baptism by the Baptism of the Chil­dren of Israel, together with their Wives & infant Children, unto Moses in the Cloud, and in the Sea, which St. Paul takes special Notice of, 1 Cor. 10. as also of the Manna they did eat, and Water of the Rock that they drank of, in the Wil­derness, prefiguring the Lords Supper. And he makes his Discourse upon them an introduction to what he did after­wards deliver in the same Epistle, concerning the two Chri­stian Sacraments of Baptism and the Supper. As also, St. [Page 9] Peter declares, That Noah being saved by Water in the Ark, our Christian Baptism doth answer, to the like Figure, which doth now save us, not the putting away the filth of the flesh, [for that's not the end of it, to wash away natural filth of Dirt or Clay from the flesh] but the answer of a good Consci­ence, by the Resurrection of Iesus Christ; thereby referring to the answer that Persons to be baptized, were to give to the Questions to be asked them, before Baptism, with respect to their Faith, and professed and promised Subjection and Obedience to the Commands of Christ. Of both which the Church takes notice in the Office of Baptism of Infants, in the first Prayer. See now, how in that Baptism of the twelve Tribes of Israel, the Infant Children, as well as the Men and Women, were baptized unto Moses in the Cloud and in the Sea, without being plunged into Water, and yet being a true Baptism, was with Water, but not by Immersion.

That Holy Sacraments ( [...] [...]ell as the Word and Prayer) are necessary to the Constitution of the visible Church, ap­pears, That no Church ever was without them, either under the Old Testament or under the New▪ The Iewish Church had their Sacraments appointed of God under the Old Testa­ment, viz. Circumcision and the Passover: By the first, all Iews and Proselites of the Iews Religion, were initiated and incorporated into the Iewish Church, together with their Infant Children, being eight days old, such Proselites being called Proselites of the Covenant; and by the second, viz. the Passover, and other external Observances enjoyned unto them by Almighty God, they professed their continuance in Communion with the Iewish Church; and especially Circum­cision and the Passover, were unto them special means of Grace and Seals of the Covenant of Grace betwixt God and them; even as Baptism and the Lords Supper are the like [Page 10] means of Grace, and Seals of his Covenant of Grace, now more clearly and amply exhibited and extended to Believers under the New Testament; and as Circumcision is called by St. Paul, Rom. 4.11. A Seal of the Righteousness of Faith, i. e. of the Covenant of Grace, to Abraham and to his Seed, under the Old Testament, so no less is Baptism to Believers under the New-Testament, and to their Seed [even their Infant Seed.] Which doth effectually evince and prove, that Baptism doth as really belong to Believers, and their Infant Children, under the Gospel, as Circumcision did belong to them under the Law, according to Acts 2.38, 39. And that the Lords Supper is a Seal of the Covenant of Grace, both signifying and sealing to all baptized Persons, who are faith­ful, their interest in Christ, in his precious Body and Blood, with all the spiritual benefits and blessings thereof, is evident from the words of our blessed Saviour to his Disciples, at the Institution, This Cup is the New-Testament in my Blood, which is shed for you, as in St. Luke 22.22. By the like Figure the Sacramental Cup is called by him, The New-Testamant or New Covenant, &c. being the Seal of it, as Circumcision is called The Covenant of God, Gen. 17.13. being the Seal of it to Abraham and to his Seed.

It has been the way and method of God towards his Church, in all Ages from the beginning of the World, accor­ding to his great Goodness and Wisdom, to transact and deal with the same, and every Member thereof, by way of Covenant, Exod. 19.15. Deut. 7 6. & chap. 14.2.26.18. Psal. 135.4. by which they became a peculiar People to him, in di­stinction from the Heathen part of Mankind. The Nature of which Covenant always had, and always hath, and ought to have these Three Pro­perties, VIZ.

[Page 11]I. A mutual Promising of both parties to perform to one an­other certain Conditions of the Covenant.

II. A Solemn doing of this before such Witnesses especially as come under the same Covenant.

III. That the said mutual promising and engaging of each party, the one to the other, be ratified and established by some external and visible Action, commonly called the Federal Rite, such as Circumcision was to the Covenant of Grace among the Jews, and such as Baptism is among Christians.

Hence, as God Almighty did take the Infant Children of believing Iews into Covenant with himself, (as is clear from Deut. 29.11, 12. and other Texts of Scripture) he did require a Promise of them at their Entry into his said Covenant, which they not being able to do by their own Mouthes, they were to do it by the Mouthes of some others under the same Covenant, and which others under the same Covenant could do, as well as their Parents, and of which an exact Record was to be kept, according to Isa. 1.12. Even so the Christian Baptism of Infant Children of believing Parents, being a Seal of the Covenant of Grace under the New-Testament, doth oblige those Infant Children, at their Baptism, to enter into Covenant with God, and thereby to become Members of the Church of Christ, and be incorporated into the same Body, according to 1 Cor. 12.13. the which seeing they can­not do by their own Mouthes, they are to do by the Mouthes of others, which can be done as well by other Christians as by the Childrens own Parents; and what others do, doth in no respect lessen what the Parents ought to do in taking care of their Childrens Christian Education, which they are bound to do, without any such Promise.

Hence, by a clear Inference from what is above said, it folows,

[Page 12]I. That as none among the Iews were in Covenant with God, but persons circumcised, and that none others were Members of the Iewish Church (Gen. 17.14.) but such; even so none are in Covenant with God now under the New-Testament, or Members of the Christian Church, Duely and Regularly, according to Gods appointment, but such who are baptized Iohn 3.5. By the Kingdom of God there, is meant the visible Church, as else-where, Mat. 25. in the Parable of the ten Virgins., the nature of the Covenant into which we are taken by Baptism, requiring both our Pro­mise (by our selves, or others for us when Infants) and also our receiving the Federal Rite or Seal, which is Christian Baptism.

II. That the Administration of Baptism to Infants of pro­fessed Believers, (as is in use among many Dissenters) wants a necessary and material part, where neither the Parents nor any others do promise in the Name of the Children to be baptized, what the Nature of the Covenant requires, viz. To perform the Terms & Conditions required by Almighty God, in the Baptismal Covenant, viz. That the Child to be baptized Shall renounce the Devil and all his Works, the vain Pomp and Glory of the World, with all the covetous Desires of the same, so that he will not follow nor be led by them: 2dly, To believe all the Articles of the Christian Faith, summarily contained in the Apostles Creed: 3dly, To keep Gods holy Will and Commandments, and to walk in the same all the days of his Life. All that their Ministers require of him or them that present the Child to be baptized, and all that he or they pro­mise, is, To take care that the Child have a Christian Edu­cation, according to the Word of God; and as very com­monly hath been used, they require them to promise to give the Child an Education or Instruction according to the Con­fession, [Page 13] and larger and shorter Catechisms of the Westminster Assembly, or some one or other of that called by them their Church Covenant, which is an Innovation and undue Impo­sition, without all warrant of holy Scripture, to require or give such a Promise: But forasmuch as it is not made in the Childs Name, it doth not oblige him. And thus their manner of administring Baptism to Infants, as it is deficient in one material and necessary part, so it is redundant and guilty of an imposed Innovation in another, as before mentioned.

III. That a great multitude of Persons, both in England, and these American parts, who pretend to be the Church of God above all others, and to be the only Church, are no true Church of God at all, but a confused and disorderly heap and mixture, not only for their not having the holy Sacraments practised among them, which they vilifie & contemn, calling them Worldly Elements and Beggerly Elements, but that what they call their Church wants not only the solemn Federal Rite of holy Baptism, but all the other necessary Properties of a Covenant betwixt God and Men, by which a true Church is constituted, (Tit. 2.14. 1 Pet. 2.9 [...]) and is bound to him and one to another, by those three peculiar Properties of a Covenant above-mentioned; all which the Iewish Church had, by Gods appointment, under the Old Testament, and the Christian Church hath still had, and still is to have under the New, to the end of the World. At their entrance and admission into what they call their Church, neither the Adult by themselves, nor their Infant Children by any others, make any Promise to be the Lords, and to be faithful and obedient to him, nor give they any declaration before Wit­nesses, what they believe or profess, in order to Salvation. And as they have no Trying or manner of Initiating Per­sons [Page 14] into their Society, so nor have they any manner of try­ing those they call their Ministers, whether duly qualified and enabled to teach the Principles commonly professed by themselves. And that One Principle of theirs, viz. That not the Scriptures, but the Light within them, and which is the same in kind and nature in all Mankind, as well as in them, is the primary Rule of all their Faith and Practice, makes not only all the Articles of the Apostles Creed, but all other the peculiar and positive Precepts of the Gospel not only unneces­sary to them, but such as neither ought nor should be believed or practised by them, because their primary Rule, (as they call the Light within them (which they say doth sufficiently teach them, without the Scripture, all that is necessary to Salvation) and their only Foundation) dictates nothing to them of these matters.

But this sort of Persons, & especially the Preachers among them, do oft in their Assemblies most prophanely & ignorant­ly, as well as contemptuously exclaim against the manner of the holy Ordinance of Baptism, appointed by Jesus Christ, as it is practised in the Church of England, as if what these who present the Children to holy Baptism, commonly called God-fathers and God-mothers, did promise in the name and on the behalf of those Children, what they do not believe either they or the Children (in whose Name they promise) can perform at any time during this mortal life; and then they cry out, What confusion is here! Thus not only ridi­culing Gods holy Ordinance, but vilely and wretchedly lying against the Church of England & her Christian Practice, as some of them have lately done in divers places of these American parts Particularly one Tho. Story, a Quaker of Philadelphia, in his late Preachings in several Quaker-Meetings in Maryland, and other places there-away; & one Sam. Bounas in a Quakers Meeting at Hempstead on Long-Island the 11th of Nov. 1703.; for it is the [Page 15] professed Faith and Belief of all the true Members and Sons and Daughters of the Church of England, that by the Grace of God, even during this mortal life, they can, according to their Promise in Baptism, whether made by themselves, or by others for them, sincerely believe all the Articles of the Christian Faith, and faithfully and sincerely keep and obey all Gods holy Commandments, denying all the pomps, vanities & sinful Lusts of this wicked VVorld, and manfully fight under Christs Banner against the Devil, the VVorld and the Flesh. And though the Law of God under the New-Testament, as well as under the Old (as it is the Rule of Life) requires a Sinless Obedience to all and every one of his Commands, Yet the Covenant of Grace requires not of us, absolutely, a sinless Obedience, but a Sincere Obedience to Gods Law; and therefore in our Baptismal Covenant we promise not to per­form an absolutely sinless, but a sincere Obedience thereunto, though accompanied with some sinful Defects and Imper­fections. And such is the great Grace and Mercy of God, and his gracious condescention to all thus in covenant with him, That he has promised to forgive, not only unto his People in covenant with him, their sinful Defects & Imperfections,Psal. 103.17, 18. Exod. 34.6, 7, 10. 1 Iohn 22.1, 2. Acts 2.38. upon their renewed Repentance, but other great sins, which through humane Frailty and Unwatchfulness they may happen to fall into, so that they rise again by true Repentance and sincere Refor­mation and amendment of Life; the which Promise unbap­tized Persons (who reject and vilifie Baptism) cannot lay claim unto.

The Law of all Nations, Heathen as well as Christian [as if it were an instinct in the very nature of Mankind] requireth some Federal Rite to be used, in all Covenants betwixt Man and Man, Ad futuram rei Memoriam, i. e. For the better [Page 16] preserving the Memory thereof. And in compassion to mens weakness, and for the more strengthening their Faith in his Word and Promises, as well as to cause it to take a more deep impression in their Minds and Affections, it hath pleased God thus to confirm the truth of his Covenant and Promises to us by sensible things, such as the Water is in Baptism, and the Bread and Wine in the Lords Supper; even as the Word it self comes to our Minds by the sensible impression of Hear­ing and Reading it, which it makes upon our outward Senses of Hearing and Seeing, it being the way and method that God Almighty has appointed, in his love and wisdom, that as he has given us sensible and material Bodies, as well as imma­terial and immortal Minds, so the Benefit as well as the Know­ledge of many things, both natural and supernatural, should be conveyed to us by the help of outward and sensible things and objects, passing through our outward Senses to our Minds and Spirits. For even these very Persons forgetting their own Arguments against the use of Signs, do yet use divers, as not only kneeling and Mens uncovering the Head in Prayer, but the Mans joyning Hands with the VVoman at the solem­nizing their Marriages. And thus also their impertinency is answered, in objecting against the Elements of Bread and Wine in the Lords Supper, That what goeth in at the Mouth defileth not the Man, So did the said S. Bownas argue against [...] Bread and Wine [...] Supper. and con­sequently nor doth it cleanse▪ for it is not any inherent virtue either in the Water of Baptism▪ [...] in the Elements of Bread and Wine in the Supper, that hath the sanctifying Virtue in it, but it is of the Grace of God, and the working of his holy [...], who is pleased to work with [...] Grace [...]. And, lastly, they argue as impertinently▪ That [...] Children in Infancy know not what is done to them at their Baptism, or the present [Page 17] benefit they have by it, that therefore it is of no use to them; for this no more follows, than that Circumcision was unprofitable to the Infant Children of the Iews, because they as little knew the present use and benefit of it to them, which yet was so great, that thereby, as by a Seal, God testified he received them into his Covenant and special Protection; and by the Seal of Baptism to Infant Children of believing Parents, he doth the same now under the New-Testament. Nor did those little Children whom our Saviour imbraced in his Arms know what he did unto them, and yet he said, Of such is the Kingdom of God; and further said, Suffer little Children to come to Me, and forbid them not, Mat. 19.13, 14. And con­cerning the Infant Children of believing Gentiles that should be brought into the Church under tbe New-Testament, the Prophet Isaiah did very plainly and clearly prophecy, Isa. 49.22. Thus saith the Lord God, Behold, I will lift up my Hand to the Gentiles, and set up my Standard to the People, and they shall bring thy Sons in their Arms, and thy Daughters shall be carried upon their Shoulders. This Prophecy is directed to the Church, and the believing Gentiles Children are called her Sons and her Daughters, because together with their Parents they were to be incorporated in to her by Baptism; for what else can be signified by the Gentiles bringing them in their Arms and upon their Shoulders to the Church, but in order to receive Christian Baptism in their Infancy, being then incapable of Instruction by hearing the Word preached, or of having any other means of Grace applyed to them in Infancy, but that of Baptism? for as touching the Parents praying for them, they could do that at home, and also might receive the benefit of the publick Prayers of the Church, without having them brought to the Church in the Arms of their Parents, or being carried on their Shoulders.

And they grosly scandalize the Ministers of the Church of [Page 18] England, as if they did pretend to make Christians simply by the external Action of Water-Baptism: Whereas they but baptize with Water, and give the external Christian Name to the Person baptized, but they do not assume the part of God or of Christ, as these blasphemously do, who presume and pretend That they baptize with the Holy Ghost, which none of the Apostles were ever said to do, or presumed to do, it being the alone proper work of God and of Christ; for thus these men, contrary to all Antiquity, and the con­stant Sense of the Church of Christ in all Ages, as well as contrary to all true Reason, do impose their false gloss upon these words, Mat. 28.20, 21. as if Christ had commanded them Not to baptize with VVater, but with the holy Ghost, whenas the Baptism with the holy Ghost in that miraculous way, as both Christ did promise it, and Iohn the Baptist did fore-tell it, was never given, nor intended to be given to all the faithful, but to some Persons, as God was pleased to be­stow it, and therefore could not be commanded to be given to all Believers; and to be sure, notwithstanding their false pretences, they have it no more than others. It ought to suffice us, and for which we ought to be thankful to Almighty God, that together with his Son, he hath given us his Word and Sacraments, and together with the same, his holy Spirit, to be our Sanctifier, though we have not these miraculous Gifts.

To conclude, Let none of us who have listed our selves under Christs Banner, by our Baptismal Vow and Covenant, rest or rely upon the external Signs or Symbols of either of the holy Sacraments, but be earnest with God in Prayer, so to enable us by his holy Spirit to perform that part of our solemn Promise we made to God in our Baptism, to dye daily more and more unto sin, and to live unto Righteousness, that as we [Page 19] have put on Christ by Profession, we may walk in him, be­ing baptized into his Death, and buried with him in Baptism, that the old Man may not only be dead, but be buried in us, so as never to rise again; but that the New Man may be more and more raised up in us, to fit us for that future state of Happiness after Death, and blessed Resurrection of our Bodies to eternal Life; & that the most excellent part promised of God to us, in both the Sacraments, may be encreased and renewed to us by our gracious God, to repair and recover whatsoever of any spiritual Grace or Virtue at first given us, either at our Baptism, or under any other means of Grace, through human frailty, hath been impaired or weaken'd in us; and let us grow daily more and more in Grace, and in the Know­ledge of our Lord and Saviour Iesus Christ; Let us add to our Faith Virtue, and to Virtue, 2 Pet. 3.18. and 1.5. Know­ledge, and to Knowledge, Temperance, Patience, Godliness, Brotherly Kindness and Charity; the which things, if they be in us, and abound, they shall make us, that we shall neither be barren nor unfruitful in the knowledge of our Lord Iesus Christ. To whom, with the Father, and the holy Ghost be all Honour and Glory forever and ever, Amen.