THE CONFESSION of FAITH, OF The Reformed CHURCHES in the NETHERLANDS. WITH The FORMES which they use In
- The administration of the Sacraments.
- The Exercise of Ecclesiasticall discipline.
- The confirmation of Ecclesiasticall Officers, Ministers, Elders and Deacons.
- The Celebration of Marriage before the Church.
Translated out of Dutch into English.
AMSTERDAM, Printed by the Widow of STEVEN SWART, 1689.
THE CONFESSION of FAITH, Revised in the Nationall Synod last held at Dordrecht, in the year of our Lord 1618. and 1619.
The I Article.
WE all do believe with the heart and confess with the mouth, that there is one onely and single Spiritual Being, which we call God: everlasting, incomprehensible, invisible, unchangeable, infinite, almighty, perfectly wise, just, good, and a super-abounding fountain of all good.
II.
We know him by two means: First by the Creation, and maitaning, and governing of the whole World; seing it is before our eyes as a fair book, in which all the Creatures, both great and small, are as characters, showing unto us the invisible things of God, viz. his eternal power and Godhead, as St. Paul saith, Rom. 1.20. All which things are sufficient to convince Mankind, and to leave them without excuse. Secondly he makes him self known unto us more plainly and fully by his Holy and Divine Word, to wit, as much as we stand in need of in this life, to his Glory and the Salvation of his people;
III.
We confess that this Word of God was not sent nor produced by the will of man, but holy men of God spoke as they were moved by the holy Ghost, as St. Peter tells us. God afterwards, by a special care which he takes for us and our Salvation, commanded his Servants, the Prophets, and Apostles, to write down his manifested Word: And he himself wrote with his own finger, the two Tables of the Law. Therefore we call such Writings, Holy and Divine Scriptures.
IV.
We comprehend the Holy Scriptures in the two Volumnes of the Old and New Testament, which are Canonical Books, without all contradiction. These are summed up in the Church of God after this manner: The Books of the Old Testament are the five Books of Moses, viz. Genesis, Exodus, Leviticus, Numbers, Deuteronome; the Book of Joshua, Judges, Ruth, two Books of Samuel, and two Books of the Kings, two Books of the Chronicles; the first Book of Ezra, Nehemiah, Esther, Job, the Psalms of David, the three Books of Solomon, viz. the Proverbs, Ecclesiastes, and the Song; the four great Prophets, viz. Isaiah, Jeremiah, Ezekiel and Daniel; and the other twelf lesser Prophets, viz. Hosea, Joel, Amos, Obadiah, [...] [Page 4]Micah, Nahum, Habbakuk, Zephaniah, Haggai, Zechariah, Malachi. Those of the New Testament are the four Evangelists, viz. Mathew, Mark, Luke, John; the Acts of the Apostles, the fourteen Epistles of the Apostle Paul, viz. to the Romans, two to the Corinthians, to the Galatians, to the Ephesians, to the Philippians, to the Colossians, two to the Thessalonians, two to Timothie, to Titus, to Philemon, to the Hebrews; the seven Epistles of the other Apostles, viz. the Epistle of James, the two Epistles of Peter, the three Epistles of John, the Epistle of Jude, and the Revelation of the Apostle John.
V.
These Books onely we receive as holy and canonical, to the regulating, grounding, and confirming of our Faith; believing without any doubt all which is contained in them, not so much because the Church doth receive and take them for such; but more especially because the holy Ghost bears witness in our hearts that they are from God; seeing they carry the evidence of it along with them: for the very blind are able to perceive the fulfilling of those matters, that are fore told in the same;
VI.
We distinguish those holy Books from the Apocryphal, viz. the third and fourth Book of Ezdras, the Books of Tobie and Judith, the Books of Wisdom, Jesus Syrach, Baruch, the Appendix to the book of Esther, the prayer of the three men in the fire, the History of Susanne, that of the Image of Bell, and the Dragon, the prayer of Manasse, the Books of the Macchabees. All which the Church may read, and take instruction out of them, in as much as they do agree with the Canonical Books: But they have not such a power and efficacy, as to confirm by any of their Testimonies any point of the Faith or Christian Religion; much less, to detract of the authority of those other Holy Books.
VII.
We believe that these Holy Scriptures doe fully contain the will of God, and that every thing, which a man ought to believe unto Salvation, is sufficiently taught in the same. For because the whole manner of service which God requires of us, is writ down in them at large, it is unlawfull, for any one thô an Apostle, to teach otherwise then we are taught by the Holy Scriptures; nay though it was an Angel from heaven, as S t Paul saith. For seeing it is forbidden to add unto, or take away any thing from the word of God, it doth evidently appear that the Doctrine of it is very perfect, and compleat in all respects. Neither ought we to compare the writings of any men, thô never so holy, unto those divine Scriptures; nor the customs with the truth of God, (for the truth is above all) nor the great multitude, nor Antiquity, nor Succession of times or Persones, nor Councels or Decrees. For all men are naturally Lyars, and more vain then Vanity it self. Therefore we reject [Page 5]with our very heart, every thing which doth not agree with this infallible Rule, as the Apostles have taught us, saying, Try the Spirits whether they are of God. And, If there come any unto you, and bring not this Doctrine, receive him not into your house.
VIII.
According to this truth and this Word of God, we believe in one onely God, who is one single Being, which are three persons in deed and in truth and from everlasting distinguished, according to their incommunicable Attributes, viz. the Father, and the Son, and the Holy Ghost. The Father is the cause, the original, and the beginning of all things, both visible and invisible: the Son is the Word, the Wisdom, and the Image of the Father: the Holy Ghost is the eternal strength and power proceeding from the Father and the Son. Nevertheless God is not, by this distinction, divided into three, since the Holy Scriptures doe teach us, That the Father, the Son, and the Holy Ghost, each of them hath his substance, distinguished by their Attributes; but thus, that these three persons are but one onely God Hence it is plain, that the Father is not the Son, and that the Son is not the Father, and that neither the Holy Ghost is the Father, nor the Son. Howbeit these persons thus distinguished, are not divided, nor mixed together. For the Father has not taken upon him the Flesh, neither hath the Holy Ghost done it; but onely the Son: the Father hath never been without his Son, or without his Holy Ghost; for they are all three coeternall, and coessential. There is no first nor last; for they are all three one in truth, in power, in goodness, and mercy.
IX.
All this we know from the Testimonies of the Holy Scriptures, as also from the Operations of them, and chiefly by those which we feel in ourselves. The Testimonies of the Holy Scriptures, that teach us to believe this holy Trinity, are held forth in many places of the Old Testament; which is needless to sum up; onely to select them distinctly and judicially. In Genes. 1: 26. God saith, Let us make man in our image, after our likeness, &c. and vs. 27. So God created man in his own image, male and female created he them. And Gen. 3: 22. Behold the man is become as one of us. From thence it appeares, that there is more then one Person in the Godhead; when he saith Let US make Man in our Image: and he points at the singleness, when he saith, God created, It is very true, he doth not say, how many persones there are; but that which seemes obscure unto us in the Old Testament, is very plain in the New: for when our Lord was baptised in Jordan, the voice of the Father was heard, saying, This is my beloved Son, the Son was seen in the water, and the holy Ghost made himself manifest in the shape of a Dove. Likewise in the Baptism of Believers this form is instituted by Christ. Baptize all Nations in the name of the Father, and of the Son, and of the Holy Ghost. [Page 6]In the Gospel of St Luke the Angel Gabriel speakes to Mary, the Mother of our Lord, after this manner; The holy Ghost shall come upon thee, and the power of the Highest shall over shadow thee: therefore also that holy thing which shall be born of thee, shall be called the Son of God. At another place it is said. The Grace of our Lord Jesus Christ, and the Love of God, and the fellowship of the Holy Ghost be with you, There are three that bear record in heaven the Father, the Word, and the holy Ghost; and these three are one. In all these places we are fully taught that there are three Persons in one sole Divine Beeing; and thô this Doctrine farr surpasses the understanding of man, we nevertheless now believe the same through the Word, waiting untill we shall enjoy the compleat knowledge and the fruits thereof in Heaven. Further more we must consider the particular Offices and operations of these three Persons, towards us: The Father is called our Creator by his Power; the Son is our Saviour and Redeemer, by his Blood; the Holy Ghost is our Sanctifier by his dwelling in our hearts. This Doctrine of the holy Trinity hath alwayes been assented and maintained by the true Church, eversince the times of the Apostles, hitherto, against the Jewes, Mahumetans, and some false Christians and Hereticks, as Marcion, Manes, Praxeas, Sabellius, Samosatenus, Arrius and some others who have justly been condemned by the holy Fathers. Therefore in this point we do willingly receive the three Symbols of the Faith, viz that of the Apostles, of Nicea, and of Athanasius; and also that which conformable there unto is agreed upon by the Ancients.
X.
We beleeve that Jesus Christ according to his divine Nature is the onely begotten Son of God, born from eternity; not made, nor created (for then he should be a Creature) but coessential with the Father, also coeternall, the express image of his Fathers substance, and the brightness of his Glory, equal with him in all things. Who is the Son of God not onely from the time that he hath taken upon him our nature, but from all eternity, as these Testimonies teach us, when compared together; Moses saith that God hath created the World; and St. John saith that all things are created by that Word which he calles God; the Apostle saith that God has made the times by his Son, also that God created all things through Jesus Christ; then consequently he that is called God, the Word, the Son, and Jesus Christ, must needs have been before, if so be that all things are created by him. And therefore saith the Prophet Micah, His goings forth have been from of old, from everlasting; and the Apostle, That he hath neither beginning of dayes, nor end of life. Then he is the true everlasting God, the omnipotent, whom we adore, worship and serve.
XI.
We believe and confess also that the holy Ghost proceeds from the Father [Page 7]and the Son from everlasting, not being made, nor created, nor born, but onely proceeding from both; who is in order the third Person of the Trinity; coessential, and equal in Majesty and glory with the Father and the Son: being true and eternal God, as the holy Scriptures do teach us.
XII.
We believe that the Father by his Word, that is, by his Son hath created out of nothing, the Heaven, the Earth, and all Creatures, when it seemed good unto him, giving unto every Creature its beeing, shape and form, and severall offices to serve his Creator; that he doth also up hold and govern them according to his eternal providence and infinite power, for the service of mankind; that so Man may serve his God. He hath also created the Angels good, for to be his Messengers, and Ministers unto his elected: some of which are fallen from that Excellency, in which God created them, into everlasting destruction; and others have kept steadfast, by the Grace of God, in their primitive state. The Devils and evil spirits are so farr corrupted, that they are become enemies unto God and every good thing: laying in wait, to the utmost off their power, like robbers and murtherers for the Church and every member thereof, for to spoil and destroy all by their deceit. And so they are condemned by their own wickedness unto eternal damnation, daily expecting their horrible torments. Therefore we reject and abhor the error of the Sadducees, who denied the existency of Spirits and Angels; as also the error of the Manichees, who affirm that the original of the Devils is out of them selves, inasmuch that they are evil by their own nature, without having been corrupted.
XIII.
We believe that the same good God, after having created all things, hath not dismist them, nor given them up to Chance or Fortune; but governs and rules them according to his holy will, not suffering any thing to fall out in this World without his direction; nevertheless God is neither Author, nor guilty of any sin that is committed. For his Power and goodness is so large and incomprehensible, that he operates and acts all his works justly, even then when the Devils and the wicked do act injustly. And as to his acting of any thing which surpasses the understanding of men; we will not be to nice in searching any further, then our capacity will admit: but we do humbly adore with all due respect and humility the righteous Judgements of God, which are hid from us; contenting our selves that we are Disciples of Christ, onely for to learn those things, which he makes manifest in his word, without passing beyond those Limits. This Doctrine affords us unspeakable consolation; since we are taught thereby, that nothing can befall us by chance, but all is by the direction of our bountifull heavenly Father, who watches over us with a Fatherly care, keeping all Creatures under his Power, so that not a hair of our head (for they are all numbred) nor a Bird, can fall [Page 8]upon the ground, without the will of our Father: on whom we do rely, wel knowing that he refrains the Devils and all our Enemies, who are not able, without his will and permission, to hurt us. And thus we reject that damnable Error of the Epicureans, who say, that God doth not trouble him self with any thing, but permits all to be acted by Chance.
XIV.
We believe that God hath created Man out of the dust of the Earth, and has made and formed him after his own image and likeness, good, righteous and holy, being able to make his will agree in all things with the will of God. But being stated in honour he him self did not understand it, neither knew he his Excellency; but subjected himself wilfully unto sin, and consequently unto Death and the Curse, giving ear unto the word of the Devil. For he transgressed the command of Life, which he had received, and by sin separated him self from God, his true life, having corrupted his whole nature: whereby he hath brought upon him corporal and Spirituall death. Being thus become wicked, perverted, and corrupted in all his wayes, he has lost all excellent gifts, which he had received from God; having nothing left him, but some small remnants thereof, which are sufficient to leave man without excuse: for all the Light which is in us, is changed into Darkness; as the Scriptures do teach us, saing The Light shineth in Darkness, and the Darkness comprehended it not. Where St. John calls men Darkness. Therefore we reject all which is taught, contrary to this, of the Free-will of men, seeing Man is but a Slave to sin, and can receive nothing but what is given him from Heaven. For who can glory of any good which he is able to do out of him self; since Christ saith No man can come unto me, except the Father, who has sent me, drawes him? Who can rely upon his own will, if he understands that to be carnally minded is Enmity against God? Who can speak of his knowledge, seeing the natural man receiveth not the things of the Spirit of God? In a word, who shall propound any thought, since he knowes, that we are not able out of our selves to think any thing, as from our selves, but that our ability is from God: and therefore what the Apostle saith ought with right to be kept sure and firme; That God worketh in us both to will and to do, of his good pleasure: for there is no understanding nor will conformable unto the understanding of God, but what Christ has wrought in man; which he teacheth us, saying, Without me yee can do nothing.
XV.
We believe that through the disobedience of Adam the Originall Sinn has spread it self over all Mankind: which is a Corruption of the whole Nature, and an hereditary disease, where with all Infants are infected even in their mothers womb, and which produceth in man all sorts of sinn, being in him as a root thereof; and is therefore so vile and abominable in the sight of God, that it is sufficient to condemn all mankind; neither is it quite put away or [Page 9]destroyed by the Baptism: but sin doth always proceed from this unhappy fountain, as water out of a well: yet it is not imputed the Children of God unto damnation, but by his grace and Mercy it is forgiven them: not for to rest quiet in sin; but because the Believers should often groan under the sence of this corruption, desiring to be dissolved from this body of death. And therefore we reject the doctrine of the Pelagians, who say that this sin is nothing else but from imitation.
XVI.
Wee believe that the whole generation of Adam being fallen into corruption and ruine by the sin of the first man, God hath shewed him self such as he is, viz. Mercifull and just: Mercifull, because he draweth out of this Corruption and delivers those, whom he hath elected in his eternal and unchangeable council, of his meer mercy in Christ Jesus our Lord; without any regard unto their works. Just, because he leaves others in their fall and destruction, wherein they have cast themselves.
XVII.
Wee believe that our gracious God, by his wonderful wisdom and goodnes, seeing that man had cast him self into a corporal and spiritual Death, and so was become a most miserable creature, hath even sought for him when he fled away from him with trembling; and comforted him, promising him to give his son, who should be born of a woman, and bruise the head of the Serpent, to make him everlasting happy.
XVIII.
Wee confess that God hath fullfilled the promises which he hath made unto the Fathers by the mouth of his holy Prophets, sending his own onely begotten eternal son in the world in due time, who took upon him the form of a servant, and is become like unto man, taking indeed upon him a real humane nature, with all its infirmities, sin onely excepted; being conceived in the womb of the blessed virgin Mary, by the virtue of the Holy Ghost without the means of man. And he hath not onely taken upon him the humane nature, as to the Body, but also a real human soule, that so he might be a real man. For seeing that both the Soul and the body were lost, it was needfull that he should take them both upon him, that so they might both be saved. Therefore in opposition to the Heresy of the Anabaptists, who deny that Christ took humane flesh from his Mother, wee confess, that Christ is become partaker of the flesh and blood of Children; that he is a fruit of the Loins of David after the flesh, proceeded from the seed of David after the Flesh; a fruit of Mary's Womb; begotten by a Woman, a branch of David, a Shoot from the root Jesse, descended from the Tribe of Juda; proceeded from the Jews after the flesh, of the seed of Abraham, since he took upon him the seed of Abraham, and is become like unto his Brethren in all things, sin excepted; so that of a truth he is our Immanuel, that is, God with us.
XIX.
Wee believe that the Person of the Son, through this conception, is united and joined inseparably with the humane nature; so that there are not two Sons of God, nor two Persons; but two natures in one single Person united, yet every nature keeping its distinct attribute As the divine Nature hath alwayes been uncreated, without beginning of dayes or end of life, filling heaven and earth; also the humane nature hath not lost its qualities; but remained a Creature having beginning of dayes, being a small nature, and keeping all that which belongs to a true body. And although he fastened immortality upon it, by his Resurrection, yet he hath not changed the reality of his humane nature; because our salvation and resurrection also depends from the reality of his body. But these two natures are united so close in one person, that they have not been separated even by his death. Therefore that which at his dying he committed in the hands of his Father, was a real Humane Spirit, departing from his body; nevertheless the divine nature was alwayes united with the humane, even when he laid in the Grave: And the Godhead did not cease in him, no more then when he was a little Child, thô it did not appear so manifestly for a while. Therefore we confess him to be real God and real Man; real God, for to overcome Death, by his power; and real man, that by the infirmity of his flesh he might die for us.
XX
Wee believe that God, who is perfectly merciful and just, hath sent his Son for to take upon him that nature, in which the disobedience was committed: that so in it he might give satisfaction for, and suffer the punishment of sin by his severe sufferings and Death. Thus God hath exercised his justice against his Son, when he Laid our sins upon him; and hath powred forth his Goodness and Mercy on us, who were guilty and worthy of condemnation; in giving his Son up unto Death, through a perfect love; and raising him up to our justification, that so by him we might obtain immortality, and life eternal.
XXI.
Wee believe Jesus Christ to be an everlasting High-priest with and after the order of Melchisedec, having proposed him self in our name to the Father for to allay his anger with full satisfaction, offering him self up unto the Cross, and shedding his precious blood, to the cleansing of our sins, as the Prophets have fore-told. For it is written, that the punishment is laid upon the Son of God, that we might have peace, and be healed by his wounds; that he was brought to death like a Lamb, being reckoned among the malefactors; that he was condemned as a malefactor by Pontius Pilate, although he found him not guilty. Thus he has paied for that, which he did not rob, and suffered, though just, for the un just both in body and soul, feeling the horrible punishment which our sins deserved, inasmuch that his sweat became, like unto drops of bloud falling upon the ground. He cryed, My God, my God, why hast [Page 11]thou forsaken me? Suffering al this for the remission of our sins. Therefore we say right wel with Saint Paul, That we do not know anything, save Christ, and him crucified; we count all things but dung, for the excellency of the knowledge of our Lord Jesus Christ: we find all manner of consolation in his wounds, and we have no need to seek or invent any other means, to be reconciled unto God, but this one sacrifice once offered up, through which the Believers become perfect for ever. This also is the cause why he was called by the Angel of God, Jesus, that is Saviour, because he should save his people from their sins.
XXII.
Wee believe, That for the attaining to the true knowledge of this Mystery, the Holy Ghost kindles in our hearts a sincere Belief, which embraces Jesus Christ with all his merits, and owns him, seeking nothing besides him. For it must needs follow, that either every thing, which is required to our salvation, is not in Christ Jesus; or if all things are in him, then he, who enjoys Christ by Faith, must have his salvation intirely Now to say that Christ is not sufficient, but that there wants something besides him, would be to gross a Blasphemy; for hence it would follow, that Christ was but half a Saviour. Therefore wee have just cause to say with St. Paul, that wee are justified onely by Faith, or by Faith without works. Yet, to speak more properly, wee do not mean the Faith to be that, by which wee are justified, for it is but an Instrument, by which wee embrace Christ, our righteousness. But Jesus Christ imputing us all his merits, and so many holy works as he has done for us and in our room is our Righteousnes, and Faith is an Instrument by which wee are made partakers of all his goods; which being become ours, are more then sufficient to the absolving us of our sins.
XXIII.
Wee believe that our happiness consists in the Remission of our sins, for Jesus Christ sake; and that our righteousness before God is contained therein; as David and St. Paul do teach us, declaring this to be the happiness of man, that God imputes him the righteousness without works; and the same Apostle saith that wee are justified freely, or through Grace, by the Redemption which is in Christ Jesus. And therefore wee do alwayes lay hold of this foundation; giving all glory unto God, and humbling and acknowledging our selfs to be such, as realy wee are: without boasting of any thing out of our selves, or our own merits, but onely relying on the obedience of Christ the crucified; which is ours, if wee believe in him; being sufficient to hide all our Iniquities, and to give us boldness, to free the conscience from terror, astonishment and fear to approach unto God; without doing like our first Father Adam, who trembling covered him self with fig-leaves. And truly if wee were to appear before God, relying upon our selves, or any other creature, though never so little, alas! wee would be devoured. And therefore every [Page 12]one ought to say with David; Lord do not enter into judgment with thy servant; for no living creature will be justified before thee.
XXIV.
Wee believe, that this true Faith being wrought in man, by the hearing of the Word of God, and the operation of the Holy Ghost, doth regenerate and change him into a new man, by which he comes to live a new life, and is made free from the bondage of sin; This justifying Faith therefore is so far from making man grow cold in an honest and holy life; that without it they will never do any thing out of love unto God, but onely out of love unto themselves, and for fear of being damned. It is therefore impossible that this holy Faith should be unfruitfull in man; for wee do not speak of a vain Belief, but of such an one which in the Scriptures is called a Faith that worketh by Love, and stirreth man to the excercise of those works, which God hath commanded in his Word. Which works, if they proceed from the good root of Faith, are good and acceptable unto God, because they are sanctified by his Grace; in the mean while they are of no account towards our Justification. For it is by Faith in Christ that wee are justified, even before wee do any good works; otherwise they could not be good, no more then the fruit of a Tree can be good, before the Tree it self is good. Thus wee do good works, but not for any merit, (for what could wee merit?) Nay wee are beholding unto God for those good works which we do do, and not he unto us; since it is he that worketh in us both to will and to do, according to his own good pleasure. Let us therefore take notice of this saying which is left upon record: When ye shall have done all these things, which are commanded you, say, wee are unprofitable servants: wee have done that which was our duty to do. Yet wee do not deny that God rewards the good works, but it is through his grace, that he crownes his Gifts. Moreover though wee act good works, yet wee do not build our salvation thereon: for wee can do nothing which is not defiled by our flesh, and worthy of punishment; and though it were otherwise, yet the remembrance of one sin is sufficient, to make God reject it. So wee should always be doubtfull and floating to and fro, without any certainty, and our poor consciences be vexed continually, if they did not rely on the merits of the sufferings and dying of our Saviour.
XXV.
Wee believe that the Ceremonies and Figures of the Law are ceased at the coming of Christ, and that all shadows are finished: wherefore the use and practise of them ought to be abrogated among the Christians: yet the truth and substance of the same remaines with us in Christ Jesus, in whom they are fulfilled, in the mean while wee make use of the Testimonies of the Law and the Prophets, to confirm us in the Gospel, and to order our life and conversation in all honesty, to the Glory of God, according to his will.
XXVI.
Wee believe that wee have no acces unto God, but by the onely Mediator and Advocate Christ Jesus the righteous: who for this cause is become man, uniting together the divine and humane nature, that so wee might have acces unto the divine Majesty; for otherwise our acces would be barred up; But this Mediator, whom the Father hath given us, to interceed between him and us, must not deter us through his goodness; and cause us to seek for another according to our fancy. For there is none in heaven nor in earth among the Creatures, who loveth us more then Jesus Christ; who, thô he was in the form of God, yet made him self of no reputation, and took upon him the form of a man and a servant, for our sakes, and is made like unto his Brethren in all things. Now if wee were to seek for another Mediator, that might be favourable unto us whom could wee find that would love us more, then he who laid down his life for us, even whilst wee were his Enemies? And if wee look for one that is mighty and majestious; who is more conspicuous then he that sits at the right hand of his Father, having all power in heaven and earth? Who shall bee sooner heard then the welbeloved Son of God, Therefore it is onely by a mistrusting that this practice was introduced of dishonouring the Saints instead of honouring them, doing that which they never have done nor required, but constantly and according to their duty rejected, as appeares from their writings. And it ought not to be objected here that wee are not worthy, for it is not intended that wee should offer up our prayers on the account of our worthiness, but onely because of the Excellency and worthiness of our Lord Jesus Christ, whose righteousness is become ours by Faith. The Apostle therefore, to take away from us this foolish fear, or rather mistrust, tells us, that Jesus Christ is made like unto his Bretheren in all things; that he might be a Mercifull and faithfull High Priest, to purify the sins of the people. For in that he him self hath suffered, being tempted he is able to succour them that are tempted. And to give us more encouragement to go to him, he tells us. Seeing then that wee have a great High-priest that is passed into the Heavens, Jesus the Son of God, let us hold fast our profession. For wee have not an High-priest, which cannot be touched with the feeling of our infirmities: but was in all points tempted like wee are, yet without sin. Let us therefore come boldly unto the Throne of grace, that wee may obtaine Mercy, and find grace to help in time of need. The same Apostle saith, that wee have liberty, to enter into the Holiest by the blood of Jesus; Let us draw near, saith he, in full assurance of saith, &c. Item, Christ hath an unchangeable Priesthood: wherefore he is able to save them to the uttermost, that come unto God by him; seeing he ever liveth to make intercession for them. What do wee then want more, since Christ him self sayes. I am the way, and the truth, and the life; no man cometh to the Father but by me. Why should wee look for another Advocate, seeing it hath pleased God to give us his Son [Page 14]for an Advocate. Let us not leave him for to take another, or rather to seek for another, without ever sinding him: for when God did give him unto us, he knew very well that wee were Sinners. Therefore according to Christs commandment, wee call upon our heavenly Father through Jesus Christ our onely Mediator, as wee are taught in the Lords prayer; being assured that what ever wee pray for to the Father in his name, it shall be given us.
XXVII.
Wee believe and profess one onely Catholick or universal Church, which is a holy Congregation of true Christian believers, who expect their salvation altogether in Christ Jesus, being washed by his blood, and Sanctifyed and sealed by the holy Ghost. This Church hath been from the beginning of the World, and will continue to the end of it: as doth appear by Christ his being an everlasting King, who cannot be without subjects. And this holy Church is kept and preserved by God against the rage of the whole World: although somtimes she may become very small, and almost vanished in the eyes of men: as when the Lord, during the dangerous Reign of Achab, had kept seven thousand men, who had not bowed their knees before Baal. Moreover this Holy Church is not situated in or bound or limited to a certain place, or to certain persons, but she is spread and seattered through the whole World, being neve theless joined together and united with heart, will, and the same Spirit, by the power of Faith.
XXVIII.
Wee believe, seeing this holy Congregation is an Assembly of those that are saved, and that without it there is no salvation, that none, of what condition or quality soever, ought to keep him self separate, or to rely upon his own person; but that it is the duty of all men to join and comply with it, preserving the unity of the Church, submitting them selves to the Instruction and Censure thereof, bowing their neeks under the yoke of Christ Jesus, and serving to the edification of the Brethren, according to the gift which God hath assorded them; as mutual members of the same body; and to the better compassing of these ends, it is a duty incumbent on all believers, according to the Word of God, to separate them selves from those that are not of the Church, and to join to this Congregation, in what place socever God hath constituted the same, although it were contrary to the decrees of Magistrates and Princes, even on pain of corporal punishment, or death. Wherefore all those, who separate them selves from this Church, or do not join with it, act against the ordinance of God.
XXIX.
Wee believe that it is requisite, to search diligently, and with a circumspect care to discerne from the Word of God, which is the true Church; since all Sects that are in the World now adayes do cover them selves with [Page 15]the name of the Church. Wee do not speak of the company of Hypocrites, who are mixed in the Church amongst the good ones, without belonging to the Church, thô outwardly they are in it: but wee say that the body and Communion of the true Church ought to be distinguished from all Sects who call them selves the Church. The marks to know the true Church by are these: If in the Church there is a pure preaching of the Gospel; If the pure administration of the Sacraments, so as it is instituted by Christ him self, is made use of; If the Ecclesiastical censure is exercised for the punishment of sins; In a word, if the conversation is according to the pure Word of God, rejecting all things contrary thereunto, and holding Jesus Christ as the onely head: By these tokens one may certainly know the true Church, and none ought to separate themselves from the same. And as for those that are of the Church, they may be known by the marks of the Christians, viz. by their Faith, and when they have received the onely Saviour Jesus Christ, avoiding sin, and pursuing righteousness, loving the true God and their neighbour, not declining neither to the right nor to the left hand, and crucifying their flesh with its deeds: Nevertheless they may be attended with great weakness, but they sight against it through the Spirit all the dayes of their life, having continually recours to the blood, death, susterings and obedience of our Lord Jesus Christ, in which they have remission of sins, through Faith in him. As for the false Church, she ascribes unto her self and her ordinances more power and Authority, then to the Word of God; and will not submit unto the yoke of Christ; she administers the Sacraments not after such a Manner as Christ hath instituted in his word: but she adds and takes away, according to her pleasure: She relyeth more upon men, then upon Christ; she persecutes those who live a holy life, according to the Word of God, and who rebuke her faults, coveteousness and Idolatry. These two Churches may easily be known and distinguished.
XXX.
Wee believe that this true Church must be governed according to the Spirituall policy which our Lord hath taught us in his word: viz. That there must be Ministers or Pastors for to preach the Word of God, and to administer the Sacraments; as also Overseers and Deacons to make up together with the Pastors an Ecclesiastical Councel; and by this means to maintain the true Religion, and to procure a free course for the true Doctrine; likewise that the Transgressors be punished and restrained by Spirituall means; that the poor and distressed be also relieved and comforted, according to what they stand in need of. Through these means all things will proceed well and orderly in the Church, when such persons are chosen who are faithfull, and according to the rule which St. Paul preseribes in his Epistle to Timothy.
XXXI
Wee believe that the Ministers of the Word of God, and the Elders and [Page 16]Deacons, ought to be chosen to their respective offices by a lawfull Election, with invocation of the Name of the Lord, and in good order, as the Word of God teacheth. Every one therefore must take care of intruding him self by undecent means; but ought to stay untill he be call'd by God, that so he may have a testimony of his calling, and be certain and assured that it is of the Lord; And as for the Ministers of the Word, where ever they-are, they have an equal power and Authority, being all Ministers of Jesus Christ, the one general Bishop and onely head of the Church. Moreoever, least the holy ordinance of God be violated or despised, wee say, that every one ought te have a speciall respect unto the Ministers of the Word and the Elders of the Church, for their works sake, and to live in peace with them, without murmuring, strife, or dissention, as much as possibly can be.
XXXII.
In the mean while wee believe, although it may be serviceable and good, that those who govern the Church, do institute among them selves certain ordinances for the maintenance and supporting the body of the Church, yet that they ought to take heed of departing from any thing which Christ our onely master hath ordered. And therefore wee reject all manner of humane inventions and Laws, which any might introduce in the Worship of God, thereby to bind and compell the consciences: Admitting of nothing but what may serve to the nourishing and preservation of Concord and Unity, and to keep all in the obedience of God, unto which the Excommunication is required, according to the Word of God, and the circumstances belonging thereunto.
XXXIII.
Wee believe that our gracious God, having regard on our meanness and infirmity, hath assorded us the Sacraments, for to be seales of his promises, and pledges of the kindness and grace of God unto us; and thereby to nourish and sustain our faith; having joyned them with the Word of the Gospel, that so he might propound to our outward senses, both that which he signifies unto us by his Word, and that which he workes inwardly in our hearts, assuring us of the salvation, which he doth impart us. For they are visible signs and Seals of an inward and invisible thing, by which means God worketh in us through the power of the holy Ghost. Therefore the signs are not invain or empty to be deceived thereby; for Christ Jesus is the truth thereof, without whom they would signify nothing at all. Moreover wee are content with the number of the Sacraments, which Christ our Master hath instituted, being but two, to wit the Sacrament of Baptism, and that of the holy Supper of our Lord Jesus Christ.
XXXIV.
Wee believe and confess that Jesus Christ, who is the end of the Law, hath made an end by the shedding of his blood, of all other sheddings of blood, that might be made for the propitiation and satisfaction of sin; and that having [Page 17]abrogated the circumcision which was done with blood, hath instituted instead thereof the Sacrament of Baptisme, by which wee are received in the Church of God, and become separated from all other people and strange Religions, that so wee may be fully addicted to him, and bear his Mark and Ensign; And it serves us for a testimony, that hee will be our God, and a Gracious Father unto us for ever. Therefore hee has given a Charge to Baptize all that are his, in the name of the Father, the Son, and the Holy Ghost, onely with pure water, giving us thereby to understand, that as the water cleanses the filth of the body, when it is powred upon us, which may be seen upon the body of him who receives the Baptisme, being sprinkeled thereby; so the blood of Christ performeth the same within in the souls, by the holy Ghost, sprinkling and cleansing them from their sins, and regenerating us from Children of wrath unto Children of God. However this is not done by the outward water, but by the Sprinkling of the precious blood of the Son of God, who is our red Sea, through which wee must pass, for to escape the Tyranny of Pharao, which is the Devil, and to enter in to the Spiritual Land of Canaan. Likewise the Ministers give us on their part the Sacrament, and that which is visible: but our Lord gives that which is signifyed by the Sacrament, viz. the invisible gifts and graces, washing, cleansing, and purifying our Souls from all filthiness and iniquities, and renewing our hearts, and silling them with all comfort, giving us a true assurance of his Fatherly Kindness, enduing us with the new man, and putting away the ould man with all his deeds. Therefore wee believe, that whosoever intends to enter into life eternal, he must be Baptised but once with the onely Baptism, without ever repeating the same: for wee cannot be born twice. And this Baptism is not onely usefull whilst the water is upon us; and that wee receive the same, but also through all our life time; therefore wee reject the error of the Anabaptists, who are not content with the one onely Baptism, which once they have received, but condemn also the Baptism of the Infants of Believers; which wee believe ought to be baptized and sealed with the mark of the Covenant, as the Infants in Israel were circumcised on the same promise which is made to our Children. And indeed Christ has shed his bloud no less for the washing of the Children of the faithfull, as he hath done for adulted persons. And therefore they ought to receive the sign and the Sacrament of that which Christ has done for them: as under the Law the Lord commanded to participate unto them the Sacrament of the sufferings and dying of Christ, shortly after their birth, offering for them a Lambe, which was a Sacrament of Jesus Christ. Besides, what the Circumcision did unto the Jewes, the same is done by the Baptisme unto our Children; which is the cause why S t. Paul call's the Baptisme the Circumcision of Christ.
XXXV.
Wee believe and confess that our Saviour Jesus Christ has instituted and ordained [Page 18]the Sacrament of the holy Supper, to nourish and sustain those which hee hath already regenerated, and incorporated into his Family which is his Church; those now who are regenerated have two sorts of lives in them, the one corporal and temporal, which hath accompanied them from their very birth, and is common to all men; the other is spiritual and heavenly, which is given them in the second birth proceeding from the Word of the Gospel, in the fellowship of the body of Christ; and this life is not universal, but belongs onely to the Elect of God. Thus God hath afforded us to the nourishing of the corporal and earthly life, earthly and ordinary bread, which is serviceable thereunto, and common to every one, as life is: But to the sustaining of the spiritual and heavenly life, which the Believers enjoy, he hath sent the living Bread, which comes down from Heaven, to wit Christ Jesus, who feeds and nourishes the spiritual life of the Believers, when he is eaten, that is, assumed and received by faith in the Spirit. And for to represent unto us this Spiritual and Celestial Bread, Christ hath ordained an earthly and visible Bread, which is a Sacrament of his Body, and the Wine for a Sacrament of his Blood; to testify unto us, that as really as wee receive and have in our hands the Sacraments, and do eat and drink the same with our mouth, by which our life is afterwards sustained: so likewise by faith which is the hand and mouth of our Souls, the true Body and Blood of Christ our onely Saviour, is received in our soules, for our spiritual life. And it is certain and without all doubt, that Jesus Christ has not commanded us the use of his Sacraments invain: Therefore he worketh in us whatever he represents unto us by these holy Signs, although his method surpasseth our understanding, and is incomprehensible to us, even as the operations of the holy Ghost are hidden and incomprehensible. In the mean while wee do not err, in saying that which wee have eaten and drunk, is the natural Body and true Blood of Christ, but the manner of our partaking of the same is not the mouth, but the Spirit through Faith. Wherefore then Christ Jesus sits alwayes at the righthand of God his Father in the Heavens; and nevertheless he makes us partakers of him by Faith. This Feast is a Spiritual table, at which Christ distributes him self unto us, with all his goods, and he causes us to enjoy both him self, and the merits of his sufferings and Death; nourishing, strengthening and comforting our poor distressed Souls by the eating of his flesh, and refreshing and cherishing the same by the drinking of his Blood. Further thô the Sacraments are joined with the things signified, yet they are not received with these two things by every one: for the wicked receives the Sacrament to his condemnation, but he doth not receive the truth of the Sacrament; so Judas and Simon the sorcerer both did receive the Sacrament, but not Christ, who was signified by it; for onely the Believers are made Partakers of him. Lastly, wee receive the holy Sacrament in the Congregation of the people of God with humility and reverence, [Page 19]solemnizing the holy remembrance of the death of Christ our Saviour, with thanksgivings, making there Confession of our Faith and the Christian Religion. None therefore ought to apply him selfe thereunto, without a foregoing trial, least eating of the bread and drinking of the cup, he eats and drinks him self a condemnation. To be short, through the using of this holy Sacrament wee are stirred up to fervent Love to God and our neighbour. Therefore wee reject all mixings and damnable inventions which men have added unto the Sacraments, accounting them but profanations of the same: and say, that wee ought to be content with the ordinance delivered unto us by Christ and his Apostles; and that wee ought to speak in the same Termes as they did.
XXXVI.
Wee believe that our Gracious God, because of the corruption of Mankind, hath ordained Kings, Princes, and Magistrates, intending that the World should be governed by Laws and Policy, that so the dissolution of mankind might bee refrained, and all things proceed orderly among men. To that purpose he hath given the Magistrates the sword, in their hands for a punishment of the wicked, and a protection of the godly; And their office is not onely, to take heed unto, and to watch over politick assaires; but also to maintain the holy Ecclesiastical service, for the hindring and exstirpating of all Idolatry and false worship, for the throwing down of the Kingdom of Antichrist, and the exalting that of Jesus Christ; and to cause the Gospel to be preached everywhere, that so God may be honoured and served of every one, as he has commanded in his Word, Moreover every one, of what quality, condition or State he is, is bound to submitt him self to the Magistrates, to pay taxes, to give them all honour, and due respect, and to obey them in all things, that are not contrary to the Word of God, praying for them in their prayers, that the Lord may guide them in all their wayes, and that wee may live quietly and peaceably in all God liness, and honesty. And therefore wee reject the Anabaptists and other seditious people, and in generall al those that do reject Magistrates, and the higher powers; and would subsert Justice, introducing a communion of goods, and confounding the decency which God hath instituted among men.
XXXVII.
Lastly wee believe according to the Word of God, that when the time ordained of the Lord (thô unknown to all Creatures) shall be accomplished, and the number of the elect compleated, our Lord Jesus Christ will come down from heaven corporally and visibly, as he is ascended, with great Glory and Majesty, for to declare him self a Judge both of the living and the dead; appointing this ould world to bee burnt with fire and slames [Page 20]for its purification, and then shall all men personally appear before this great Judge, both Men, Women, and Children, that ever have been from the beginning of the World unto the end, being summoned by the voice of the Archangel, and the sound of the divine Trumpet. For all the dead shall be raised out of the grave, and the Soules shall be joined and united with their own bodies, in which formerly they have lived. And as for those who then shall live, they shall not dye, as the others, but be changed in a moment, and from corruptible become incorruptible. Then the Books of the Conscience will be opened, and the dead shall be judged according to their deeds done in this World, whether they be good or evil; Nay men shall give an account of every idle word which they have spoken, which hath bene accounted by the World but sport and pastime: and then the hidden things and the Hypocrisy of men will be made manifest and discovered before every one. And therefore the very remembrance of this Judgment is terrible and dreadfull to the evildoers and the wicked; but very desirable and comfortable to the godly and Elect; seing then their full deliverance shall bee accomplished, and they shall there receive the fruits of their labour and troubles, which they have undergone: their innocency will appear to all, and they shall see the terrible vengeance, which God will execute against the wicked who have most cruelly persecuted, oppressed and vexed them in this world. They will be convicted by the testimony of their own consciences, and shall be immortall; but in such a manner that it shall be for to be tormented in the everlasting fire, which is prepared for the Devil and his Angels. On the contrary the Faithfull and Elected shall be crowned with glory and honour. The Son of God will confess their names before God his Father and his chosen Angels; all teares shall be wiped away from their eyes. Their cause which now is condemned by many Judges and Magistrates, as heretical and ungodly, will beeknown to be the cause of the Son of God. And for a gracious reward the Lord will cause them to enjoy such a glory, as the heart of men never should be able to imagine. Therefore wee expect that great day with a great longing, that so wee may fully enjoy the promises of God in Christ Jesus our Lord.
FORME For the administration of the Sacrament of Baptisme to Infants.
THE Doctrine of Baptisme, consisteth of these three points:
First, That wee, with our Children, are conceived and borne in sinne, and are therefore children of wrath, insomuch that wee cannot enter into the Kingdome of Heaven, except wee bee borne againe. This is signified unto us by sprinkling the childe with water; whereby the uncleannesse of our soules is set forth unto us; and wee are admonished to loath our selves, and to be humbled before God, and to seeke our cleansing and salvation out of our selves.
Secondly, Baptisme doth signifie and seale unto us the washing away of our sinnes through Jesus Christ; therefore are wee baptized in the name of the Father, the Sonne, and the Holy Ghost; God the Father doth witnesse and seale unto us, that hee hath entred into an everlasting Covenant of grace with us, that hee hath adopted us to bee his children and heyrs, and will provide for us all manner of good, and keepe from us all evill, or turne it into good.
When wee are baptized in the name of the Son, the Lord Jesus Christ doth seale unto us, that he washeth us in his blood from all our sinnes, incorporating us into the fellowship of his death and resurrection, that wee are freed from our sinnes, and accounted just before God.
In like manner, when wee are baptized in the name of the Holy Ghost; the holy Spirit of God doth assure us by this Sacrament, that hee will dwell with us, and sanctifie us to bee members of Christ, applying unto us what wee have in Christ, namely, the washing away of our sinnes, the daily reneuwing of our soules, till wee bee presented at last among the rest of the Elect, without spot to partake of everlasting life.
Thirdly, Whereas in all Covenants there are contained two parts; therefore are wee by God through Baptisme admonished of, and obliged unto new obedience, namely, that wee cleave to this One God, Father, Son, and Holy Ghost, that wee trust in him and love him with all our heart, with all our soules, and all our minde, that wee forsake the world, crucifie our ould nature, and walke in a new and holy life.
And if through weakenesse somtimes wee fall into sinne, wee must not despaire of Gods mercy, nor continue in sinne, considering that Baptisme is a signe and seale of our everlasting Covenant with God.
And although our children understand not these things, yet may they not therefore bee excluded from Baptisme, for as they are without their knowledge [Page 22]partakers of the condemnation through Adam, so are they againe received to mercy in Christ; as God speakes to Abraham, the Father of all the Faithful, and consequently to us, and our children, Genes. 17. saying: I will establish my Covenant betweene mee and thee, and thy seed after thee in their generations for an everlasting Covenant to bee thy God to thy seed after thee. This also the Apostle Peter testifieth Act. 2. in these words; For the promise belongs to you and to your children, and to as many as are afarre off, even as many as the Lord our God shall call. Hence it is, that God hath of ould commanded that Infants should bee circumcised, which circumcision was a seale of this Covenant, and the righteousnesse of faith; and therefore also Christ received the little Children, layd his hands upon them, and blessed them, Marc. 10. Seeing then Baptisme is put in the place of circumcision, therefore Infants are to bee Baptized as heyrs of the Kingdome of God, and of the Covenant: and Parents are admonished to instruct their Children in these things when they are come to yeares of discretion.
That therefore this holy ordinance of God may at this time bee administred to the glory of God, to our comfort, and the edification of his Church, let us call upon the name of our God.
O Almighty and Eternall God, who, according to thy severe judgment, didst punish with the Flood the impenitent and unbeleeving World, and according to thine infinite mercy didst save Noah with his family; who didst drowne hard-hearted Pharao with all his people in the Red Sea, and didst safely leade thy people Israell through the same, by which Baptisme was signified unto us, wee beseech thee, that thou wilt bee pleased out of thy infinite mercy, graciously to looke upon these Infants [this Infant] and incorporate them [it] by thy holy spirit into thy Son Jesus Christ, that so they [it] may bee buryed with him into his death, and also rise with him to newenesse of life, that they [it] may take upon them [it] daily their [his] Crosse, follow him, and cleave unto him with a true faith, firme hope, and fervent love, and willingly leave this life (which is nothing else but a continuall death) and at the last day may appeare without feare before the tribunall seat of Christ thy Son, through Jesus Christ our Lord, who, with thee, and the Holy Ghost, one God, lives and reigns for ever.
An Exhortation to the Parents, and those that come with them to Baptisme.
Beloved in the Lord, yee have heard that Baptisme is an ordinance of God to seale unto us, and unto our seed his Covenant, therefore wee must use the same to this end, and not out of custome or superstition. That it may then bee manifest that ye are thus minded, you are to answer sincerely upon these questions.
First, Whether you doe not acknowledge that however our children are conceived and borne in sinne, and therefore are subject to all manner of miseries, yea to condemnation it selfe, yet that they are sanctified in Christ, and therefore as members of his Church ought to bee baptized?
Secondly, Whether you do not acknowledge the Doctrine contained in the Ould and Newe Testament, and in the Articles of the Christian Faith; which is also taught in these Christian Churches here, to bee the true and perfect Doctrine of Salvation?
Thirdly, Whether you do not promise, and intend to see your children, when they come to yeares of discretion, every one whereof hee is either Father or Witnesse, to bee brought up in the foresaid Doctrine, to the uttermost of your power?
Answer. Yea.
After in baptizing, the Minister of the Word of God shall say: N. I baptize thee in the Name of the Father, and the Son, and the Holy Ghost.
A Thankesgiving.
O Almighty and most mercifull God and Father; wee blesse and praise thee, that thou hast forgiven all our sinnes to us and our children, through the blood of thy beloved Sonne Jesus Christ; and through thy Spirit received us as members of thy Son, and adopted us to bee thy children, and confirmed the same by this holy Baptisme; wee beseech thee, through the same Son of thy love, to rule alwayes these baptized Infants [Infant] that they [it] may bee educated in true piety and Christianity, and growe up in the Lord Jesus Christ, acknowledging thy Fatherly goodnesse and loving kindnesse shewen to them, [it] and to us, and live in all righteousnesse under our Onely Teacher, King and Priest Jesus Christ, fighting manfully against sinne, Satan and his whole Kingdome, to land and praise thee, and thy Son Jesus Christ, with the Holy Ghost, the one and eternall God to all eternity. Amen.
FORME For the administration of Holy Baptisme to persons of yeares.
HOwever children of Christian Parents (notwithstanding they understand not this mystery) must be baptized by vertue of the Covenant; yet it is not lawfull to baptize those who are come to yeares of discretion, except they first bee sensible of their sinnes, and make confession both of their repentance and faith in Christ For, for this cause hath not onely John the Baptist preached according to the Commandement of God, the baptisme of Repentance, [Page 24]for the remission of sins to those who confessed their sinnes, Marc. 1. & Luc. 3. But our Lord Jesus Christ hath also commanded his Disciples to teach all Nations, and then to baptize them in the Name of the Father, Son, and Holy Ghost, Math. 28. Marc. 16. adding this promise: Hee that beleeveth, and is baptized, shall bee saved. According to which rule, the Apostles, as appeareth out of Act. 2. & 10. & 16. have baptized none who were of yeares of discretion, but such who made confession of their Faith and Repentance; therefore is it not lawfull now a dayes to baptize those of yeares, except they have learned out of the preaching of the Gospell the mysteries of holy Baptisme, and are able to give an account of their Faith by a confession of the mouth. Seeing therefore you are also desirous of holy Baptisme, to the end it may be to you a seale of your ingrafting into the Church of God, that it may appeare that you do not onely receive the Christian Religion, in which you have beene privately examined by us, and of which also you have made Confession before us, but that you (through the grace of God) intend and purpose to lead a life according to the same, you are sincerely to give answer before God and his Church:
First, Whether you beleeve in the true God distinct in three Persons, Father, Son, and Holy Ghost, who hath made Heaven and Earth, and all that is therein, and that hee sustaineth and governeth the same in so much that nothing can come to passe in Heaven or in Earth, without his will?
Answer. Yea.
Secondly, Whether you beleeve that you are conceived and borne in sinne, consequently that you are a child of wrath by nature, unfit to any thing that is good, and prone to all evill, and that you in thoughts, words and deeds, have many times transgressed the Commandements of God, and whether you bee heartily forry for your sinnes?
Answer. Yea.
Thirdly, Whether you beleeve, that Christ, who is the true and eternall God and a true Man, who hath taken his humane nature out of the flesh and blood of the Virgin Mary, bee also given of God to you as your Saviour, and that you do receive by Faith in his blood forgivenesse of sinnes, and that you are a member of Christ and his Church, through the power of the Holy Ghost?
Answer. Yea.
Fourthly, Whether you acknowledge all the Articles of the Christian Religion, as they are taught in these Christian Churches out of the word of God, and do purpose constantly to persist in the same Doctrine to the end of your life, and also reject all heresies and errors, which are repugnant to this Doctrine, and promise to persevere in the fellowship and Communion of this Church, not onely in the hearing of the Word, but using of the Supper of the Lord?
Answer. Yea.
Fifthly, Whether you have purposed from your heart to lead alwayes a Christian life, to forsake the world and all the evill lusts thereof (according [Page 25]as it becommeth a member of Christ and his Church) and submit your selves to all our Christian admonition?
Answer. Yea.
The good and great God out of his bounty give his grace and blessing to this your purpose, through Jesus Christ. AMEN.
FORME For the administration of the Supper of the Lord.
BEloved in the Lord Jesus Christ; Hearken to the words of the Institution of the Supper of our Lord Jesus Christ, so as they are delivered by the Apostle Paul, 1 Cor. 11. vers. 23.
I receyved of the Lord that which also I delivered unto you, that the Lord Jesus the same night, in which heewas betrayed, tooke Bread, and when hee had given thankes, hee brake it, and said: Take, eate, this is my body which is broken for you: this do in remembrance of me: after the same manner also hee tooke the Cup, when hee had supped, saying: This Cup is the Newe Testament in my blood, this do yee as often as ye drinke it in remembrance of mee: For as often as ye eate this Bread, and drinke this Cup, yee do shew the Lords death till hee come: wherefore whosoever shall eate this Bread, and drinke this Cup of the Lord unworthily, shall bee guilty of the body and blood of the Lord. But let a man examine himselfe, and so let him eate of that Bread, and drinke of that Cup, for hee that eateth and drinketh unworthily, eateth and drinketh damnation to himselfe, not discerning the Lords body.
That wee may now to our comfort celebrate the Supper of the Lord, it is above all things necessary, that wee first trye our selves aright: and secondly, that wee direct it to that end for which Christ hath instituted and ordained the same, namely, to his remembrance.
First, Every one consider by himselfe his sins, and the curses of God due unto him for the same, to the end that hee may abhorre and humble himselfe before God, considering that the wrath of God is such against sinnes, that rather then they should goe unpunished, hee hath punished the same in his beloved Sonne Jesus Christ with the shamefull and bitter death of the Crosse.
Secondly, Every one trye his owne heart, whether hee doe beleeve this faithfull promise of God, that all his sins are forgiven him onely for the Passion and death of Christ, and that the perfect righteousnesse of Christ bee imputed and freely given to him as his owne, yea so perfectly as if hee himselfe in his owne person hath satisfyed for all his sinnes, and consummated all righteousnesse.
Thirdly, Every one examine his owne Conscience, whether hee purposeth with himselfe to shew true thankfulnesse to God heereafter in his whole life, and to walke uprightly before the face of God; as also, whether hee have layd aside unfeignedly all enmity, hatred, envy, and doe resolve to walke in true love and peace with his neighbour.
All those that are thus minded, God will certainly receive to mercy, and account them worthy Communicants at the Table of his Sonne Jesus Christ: On the contrary those who have not this witnesse in their hearts, they eat and drinke to themselves judgement.
Wherefore wee according to the commandement of Christ and the Apostle Paul, admonish all those, who are defiled with these following crimes, to keepe themselves from the Table of the Lord, and do declare unto them that they have no part in the Kingdome of Christ: to wit,
All Idolaters, all who invocate saints deceased, and Angels, and other creatures, all who worship Images, all enchanters, diviners, charmers, and those who give credit to such enchantements. All despisers of God and his Worde, and his holy Sacraments: all blasphemers, all those who are given to make strife, sedition and mutiny in Church and Commonwealth: all perjured persons, all disobedient to Parents or Magistrates, all murtherers, contentious persons, who live in hatred and envy against their neighbour; all adulterers, whoremongers, drunkards, thieves, usurers, gamesters, covetous and all who live a scandalous life. All these, so long as they continue in such sins, are to abstain from this meat (which Christ hath ordained only for the faithfull) least their judgement and condemnation bee made the heavier and encreased.
But Beloved in the Lord, this is not to cast downe or to deject the contrite hearts of the faithfull, as if none might come to the Table of the Lord but such as are freed from all sinne: For wee come not to this Supper to testify that wee in our selves are perfect and just, but on the contrary considering that wee must seeke our life out of our selves in Christ, wee acknowledge heerewith that wee lye in death: therefore notwithstanding wee feele many infirmities and weakenesses in us, namely, that wee have not such a perfect faith, that wee do not give our selves to serve God with that zeale as wee are bound, but must fight daily against the weakenesse of our faith and the lusts of our flesh; yet seeing by the grace of God wee are sorry for these weakenesses, therefore wee rest assured, that no sinne or infirmity, which against our will yet remaineth in us, can hinder us from being received of God in mercy, and from being partakers of this heavenly meat and drincke.
Let us now also consider to what end Christ hath instituted his Supper; namely, that wee do it in remembrance of him. Now after this manner are wee to remember him by it.
First, That wee are confidently persuaded in our hearts, that our Lord [Page 27]Jesus Christ, according to the promise made to our Forefathers in the old Testament, was sent of the Father in the world, and hath taken upon him our flesh and blood, and borne for us the wrath of God (under which wee should have perished everlastingly) from the beginning of his Incarnation to the end of his life upon earth, and hath fulfilled for us all obedience to the Law of God and all righteousnesse; chiefly when the burden of our sinnes, and the wrath of God prest out of him that bloody sweat in the Garden, where hee was bound that wee might bee freed from our sinnes, and afterwards sustained innumerable injuries that wee might never be confounded, was innocently condemned to death, that wee might bee absolved before the judgment seat of God; yea, suffered his blessed body to be nayled to the Crosse, that hee might fasten upon it the handwriting of our sinnes, and hath also taken upon himselfe the cursse due to us, that hee might fill us with his blessing, and hath humbled himselfe into the deepest pangs of Hell with soule and body on the tree of the Crosse, where hee cryed out with a loud voyce, My God, my God, Why hast thou forsaken mee? that wee might bee received of God and never forsaken of him; and finally, confirmed with his death and bloodshedding the new and everlasting Covenant of grace and reconciliation, when hee sayd, It is finished.
And that wee might firmly believe that wee belong to this Covenant of grace, the Lord Jesus Christ in his last Supper tooke Bread, gave thankes, brake it, and gave it to his Disciples and sayd, Take, eate, this is my Body which is given for you; do this in remembrance of mee. In like maner also after Supper, hee tooke the Cup, gave thankes, and sayd; Drinke yee all of this: This Cup is the new Testament in my blood, which is shed for you and for many, for the remission of sinnes: do this, so often as yee drincke of it, in remembrance of mee. That is, as often as yee eate of this Bread, and drincke of this Cup, yee shall thereby, as by a certaine pledge and remembrance, bee admonished and assured of this my hearty love and faithfulnesse towards you, that whereas yee should have suffered eternall death, I have given my body into the death of the Crosse, and shed my blood for you; and as certainely as you see this Bread broken before your eyes, and this Cup given to you, and yee with your mouth do eate and drincke the same to my remembrance, so do I feed and refresh your hungry and thirsty soules with my body and blood to everlasting life.
Out of this Institution of the Supper of the Lord Jesus Christ, wee do see that hee directs our faith and confidence to his perfect sacrifice (which was once offered on the Crosse) as to the onely ground and foundation of our soules, that hee is become to our hungry and thirsty soules the true food to eternall life. For by his death he hath taken away the cause of our everlasting death and miseries, namely sinne; and hath merited for us the quickening spirit, that wee by the same (which dwelleth in Christ as the head, and in us as his members) [Page 28]might have true Communion and fellowship, and be made partakers of all his blessings to everlasting life and glory. Besides that, wee by the same spirit may also be united together into brotherly love, as members of the same mystecall body; as the Scripture saith, One Bread is it, so are wee one Body; because wee are all made partakers of one Bread; For as out of many graines being grinded, one Bread is made; and out of many Berries, being prest together, one drincke floweth, so shall wee all who by a true Faith are ingrafted into Christ, bee one body, through brotherly love for Christ his sake, who hath so exceedingly loved us; and manifested the same one towards another, not onely in words, but also in workes and deeds. Heereto assist us the Almighty Father of our Lord Jesus Christ, through his Holy Spirit. Amen.
And that wee may obtaine this, let us humble our selves before God, and in true Faith call upon him for his grace.
O Most mercifull God and Father, wee beseech thee, that in this ordinance in which wee celebrate the blessed memory of the most bitter death and passion of thy Son Jesus Christ, thou wilt bee pleased to worke in our hearts through the Holy Ghost, that wee may give our selves more and more with true confidence to thy Son Jesus Christ, that so our broken and burdened hearts may bee fed and comforted through the power of the Holy Spirit with his body and blood, yea with him true God and Man, the onely Bread of Heaven; and that henceforth wee may not live any longer in our sinnes, but hee in us, and wee in him, and bee also really partakers of that new and everlasting Covenant of Grace; no wayes doubting but that thou wilt bee our eternall and Gracious God, not imputing our sinnes unto us, but filling us with all good things for body and soule, as thy beloved Children and Heyres. Graunt also unto us thy grace, that wee may take upon us our crosse cheerefully, deny our selves, confesse our Saviour, and in all tribulations expect our Lord Jesus Christ out of Heaven, where hee will make our mortall bodies conformable to his most glorious body, and take us to himselfe to bee with him in all eternity.
Ans. OUr Father, which art in heaven.
1. Hallowed be thy Name.
2. Thy Kingdome come.
3. Thy will be done in earth, as it is in heaven.
4. Give us this day our daily bread.
5. And forgive us our trespasses, as we forgive them, that trespasse against us.
6. And lead us not into temptation: But deliver us from evill.
For thine is the kingdome, the power, and the glorie, for ever, and ever. Amen.
Strengthen us also by this Holy Sacrament in the Articles of our Christian Faith, of which wee make Confession, saying with heart and mouth:
I Beleeve in God, the Father almightie, maker of heaven and earth.
ij. And in Jesus Christ his onely begotten Sonne our Lord.
iij. Which was conceived by the Holy Ghost: borne of the virgine Marie.
iv. Suffered under Pontius Pilate: was crucified, dead and buried: he descended into hel.
v. The third day he rose again from the dead.
vj. He ascended into heaven, and sitteth at the right hand of God the Father almightie.
vij. From thence shall he come to judge the quick and the dead.
viij I beleeve in the Holy Ghost.
ix. I beleeve an Holy Catholike church: the Communion of Saints.
x. The forgivenes of sinnes.
xj. The resurrection of the body.
xij. And life everlasting, Amen.
That wee may now bee fed with the true heavenly Bread, the Lord Jesus Christ, so let not our hearts cleave to the outward elements of Bread and Wine; but let us lift up the same into Heaven, where Christ our Advocate is, sitting on the right hand of his heavenly Father, whether also wee are directed by the Articles of our Christian faith, nothing doubting but wee shall bee fed and refreshed with his Body and Blood by the power of the Spirit, so certainly as wee receive this holy Bread and Wine to his remembrance.
In breaking and distributing of the Bread, the Minister shall say: The Bread which wee breake, is the Communion of the body of Christ.
And when hee gives the Cup, The Cup of blessing, wherewith wee blesse, is the Communion of the Blood of Christ.
During the Communion, there shall eyther bee sung some Psalm, or some Chapter read, which may serve to the remembring of the Passion of Christ, as, Esa Chap. 53. Joh. 13. and 14. and 15. and 16. and 18. or the like.
After the Communion, the Minister shall say: Beloved in the Lord, Because the Lord hath fed our souls at his Table, let us all with thanckesgiving praise his Name, and every one say in his heart thus:
Blesse the Lord, o my soule, and all that is within me blesse his holy Name; Blesse the Lord, o my soule, and forget not all his benefits, who forgiveth all thine iniquities, who healeth all thy diseases, who redeemeth thy life from destruction, who crowneth thee with loving kindnesse, and tender mercies, who satisfied thee with good things. The Lord is mercifull and gracious, slow to anger, and plenteous in mercy: Hee doth not deale with us after our sinnes, nor rewarde us according to our iniquities: for as the Heaven is high above the earth, so great is his mercy towards them that feare him; as farre as the East is from the West, so farre hath hee remooved our transgressions from [Page 30]us; like as a Father pitieth his children, so the Lord pitieth them that feare him; who also hath not spared his owne Sonne, but hath given him for us all, and hath given us with him all things: there fore doth God shew his love towards us thereby, that Christ dyed for us, when wee were yet sinners; therefore shall wee be the more saved by him from his wrath, after wee are justified through his blood. For, if wee be reconciled through the death of his Sonne, when wee were yet enemyes, much more shall wee bee saved through his life after wee are reconciled with him; therefore shall my heart and mouth praise the Lord from this time forth and evermore. Amen.
Let every one therefore say with an attentive heart;
ALmighty and most mercifull God and Father, wee render thankes to thee with all our hearts, that thou hast given unto us, out of thy infinite mercy, thine onely begotten Sonne to bee our Mediator and a Saerifice for our sinnes, yea, to bee our food to everlasting life; and hast also given unto us a true and lively Faith, whereby wee are made partakers of all his benefits: and that thou hast caused thy Son to institute this Holy Supper, for the confirmation of our Faith: Graunt wee beseech thee, most faithfull God and Father, that through the operation of thy Holy Spirit, this commemoration of the death of our Lord Jesus Christ may tend to the encrease of our saith and saving fellowship with him, through Jesus Christ thy Sonne our Saviour, in whose name wee conclude our Prayers, saying: Our Father, &c.
FORME Of Excommunication.
BEloved in the Lord Jesus Christ; It is knowen unto you, how that at severall times, by severall degrees, wee have propounded unto you, what a haynous sinne hath beene committed by our fellow-member N. and what great offence thereby is given, to the end that hee, through the helpe of your prayers and Christian admonition, might be brought to repentance, and so bee freed from the bonds of Sathan where in hee is kept, and awake to the will of the Lord; Now, wee can not conceale from you with great heavinesse, that there is no body yet come to us who hath in the least measure given us to understand, that hee through the manifold admonitions which have beene given to him both apart by himselfe alone, and before witnesse in the presence of many, is come to any sorrow or remorse for his sinne, or to the manifestation of the least token of repentance: Seeing therefore that hee doth aggravate his sinne (which yet in it selfe is no small one) by his stifnesse and hardheartednesse; [Page 31]and seeing wee have signifyed unto you the last time, that in case hee after such patience shewed towards him by the Church, do not repent, that wee should bee forced yet further to bee grieved for him, and to come to the last remedy; therefore wee are necessitated for the present to proceed to his excommunication, according to the power and commandement given unto us in the Worde of God, to the end that hee by this meanes, if it bee possible, might bee brought to shame and remorse for his sinne, and that the whole body of the Church may not bee put in danger by this rotten (and as yet incurable) member, and that the name of the Lord may not bee blasphemed.
Therefore wee Ministers, and Elders of the Church, being met in the name and power of our Lord Jesus Christ, declare before you all, that for reasons above mentioned, wee have excommunicated, and by these do excommunicate N. from the Church of the Lord, and from fellowship with Christ and his Sacraments, and all spirituall blessings which God hath promised and doth fulfill to his Church, so long as hee persists in his stubbornnesse and impenitency, and therefore is to be esteemed of you as an heathen and publican, according to the Commandement of God Mat. 18. who saith, that is bound in Heaven, what his Ministers binde heere on Earth.
Further, wee do admonish you, beloved Christians, that you keepe no company with him, that hee may bee ashamed; yet holde him not as an enemy, but admonish him sometimes as you do a brother: meane while every one take to heart this and the like example, to feare the Lord, and if hee thinckes hee stands, to bee carefull that hee may not fall, but having true fellowship with the Father and his Son Jesus Christ, as also with all true believing Christians, persevere therein to the end, and so partake of everlasting salvation. You have seene, Beloved Brethren and Sisters, in what manner this our Excommunicated Brother hath begunne to fall, and by little and little is come to ruine; observe therefore, how subtile Sathan is to bring people to destruction, and to take them off from all wholesome meanes to salvation: therefore take heed of the least beginning of evill, and according to the admonition of the Apostle, laying aside all weight and sinne, which doth so easily beset us, runne constantly the race which is set before us, looking unto Jesus, the beginner and finisher of our Faith: bee sober, watch, and pray, that you fall not into temptation; to day if you heare the voyce of the Lord, harden not your hearts, but worke out your salvation with feare and trembling, and every one repent of his sinnes, that God do not againe humble us, and wee bee forced to bee grieved over any of you, but that you living godly with one accord, may bee our joy and crowne in the Lord.
But seeing God must worke in us both the will and the deed according to his good pleasure, let us, with confession of our sinnes, call upon his name.
MOst righteous God and mercifull Father, wee bewaile our sinnes before thy most high Majesty, acknowledging that wee have deserved that sorrow and griefe which hath beene caused by the cutting off of this party, once a member of us; yea, wee are worthy in regard of our great sinnes, if thou shouldest enter into judgement with us, to bee eternally separated from thee: But thou, O Lord, art gracious unto us for Christ his sake; Pardon unto us our sinnes, for wee are heartily sorry for the same: worke in us a greater measure of sorrow; that wee fearing thy judgements which thou executest against stubborne and impenitent sinners, may labour so much the more to please thee. Graunt that wee may keepe our selves from all pollutions and defilements of the world, and of all those who are cut off from the communion of the Church; that wee may not make our selves partakers of their sinnes, and that those who are cut off, may bee brought to shame for their sinnes. And seeing thou takest no pleasure in the death of sinners, but that they returne and live, and settest alwayes open the bosome of thy Church to receive penitent sinners; bee pleased to kindle in us a right zeale, that both by our admonitions and examples wee may labour to reduce againe this excommunicated person, and all such who through infidelity and wickednesse of life are going astray: blesse our admonitions, that wee may have cause to rejoyce over him, for whose sake wee are now in heavinesse, that thy holy name may bee glorified through the Lord Jesus Christ, who hath taught us to pray. Our Father, &c.
FORME For the receiving and admitting againe of excommunicated persons.
BEloved in the Lord, it is knowne unto you, that sometimes past our fellow member N. hath beene Excommunicated and cut off from the Church of Christ. Now wee can not conceale from you, how that hee through the forenamed remedy, as also through good admonishions and your prayers, is come so farre, that hee is ashamed of his sinnes, and desireth to bee received againe into the fellowship of the Church.
Therefore wee, being bound to receive such with joy, and yet to keepe also good orders, therefore wee give you heere to understand, that wee are resolved to loose againe the forenamed excommunicated person from the bond of excommunication at the next time, when by the grace of God wee shall celebrate the Supper of the Lord, and to receive him againe into fellowship with the Church, except there bee some who meane while shall shew any lawfull cause, wherefore this ought not to bee done; which you are to signify to us betime. In the meane time every one of you is to praise the Lord for his [Page 33]mercy manifested to this poor sinner, and to intreat him, to perfect his worke in him to his everlasting salvation.
If no impediment bee brought, the Minister is to proceed to the receiving of the excommunicated person againe after this following manner.
Beloved in the Lord; wee have the last time acquainted you with the repentance of our fellowe member N. that he with your consent may bee received againe into the Church of Christ; seeing therefore no body hath brought any thing whereby his admission againe should bee differred, therefore wee intend at this time to proceed to the same.
The Lord Jesus Christ, having confirmed the sentence of the Church in the excommunication of an impenitent sinner, declareth thereupon presently, that, whatsoever the Minister shall loose on Earth, shall be loosed in Heaven; whereby hee gives to understand, that when any body is cut off from the Church, that thereby hee is not bereaved of all hope of salvation, but that hee can bee loosed againe from the bond of his condemnation. Therefore, seeing God doth declare in his Word, that hee hath no pleasure in the death of a sinner, but that hee bee converted and live; the Church in like maner hath hope of the conversion of the excommunicated sinner, and keepes her bosome open to receive againe the penitent; therefore doth the Apostle exhort, 1 Cor. 5. that the Corinthian (whom hee had declared, should have beene cut off from the Church) bee received & comforted againe, seeing that after hee had beene reprooved by many, hee was come to the knowledge of his sinne, least hee bee swallowed up by overmuch heavinesse, 2 Cor. 2. Secondly, Christ in the forenamed place doth teach, that the sentence of absolution, which is pronounced to such a penitent sinner according to the Word of God, is accounted stedfast and firme with the Lord, therefore ought no body who doth uprightly repent, make any question but that hee is received of God, as Christ sayth Joh. 2. Whose sinnes yee remit, to those they are remitted.
To come therfore to the businesse in hand, I afke you N. whether you declare heere before God and his Church from your heart, that you are truely sorry for your sinnes and obstinacy, for which you have most justly beene cut off from the Church; and whether you doe unfeignedly beleeve that God hath forgiven and doth forgive your sinnes for Christ his sake, and therefore are desirous to bee received againe into the Church, to carry your selfe from henceforth in all piety according to the Word of God?
Answer. Yea.
Heereupon shall the Minister say further.
Wee, in the name of the Lord Jesus Christ, being met heere, declare you N. to bee loosed from the bonds of Excommunication, and pronounce you to stand againe in the fellowship of the Church, the holy Sacraments, and all other spirituall blessings and benesits which God hath promised, and [Page 34]makes good to his Church; in which the eternall God preserve you through his onely begotten Sonne Jesus Christ. Amen.
Rest therefore assured, beloved Brother, that the Lord hath received you againe in mercy: bee carefull to take heed of the subtile temptations of Sathan, and the wickednesse of the world, that you fall not againe into sinne. Love the Lord Jesus Christ, for many sinnes are forgiven you.
And yee beloved Christians, receive this Brother with hearthy affection; rejoyce that hee who was dead, is made alive againe: who was lost, is found againe: rejoyce with the Angels in Heaven over this sinner, who repenteth: holde him no longer as one who is a stranger, but a fellow Citizen of the Saints, and of the houshoulde of God. And whereas we can have no good thing from our selves, letus blesse the Lord for this his mercy, and further call upon his name.
GRacious God and Father, wee blesse thee through Jesus Christ, that thou hast given to this our fellow brother repentance to life; and us cause to rejoyce in his conversion: wee pray thee, assure him more and more of the forgivenesse of his sinnes, that hee may receive fulnesse of joy, and greater willingnesse to serve thee. And whereas hee hath offended many hy his sinne, graunt that hee may edify many by his conversion, and that hee may walke in thy wayes stedfastly to the end; and let us learne by his example, that there is mercy with thee, that thou mayest bee feared, and esteeming him our fellow brother, and coheyre of eternall life, may serve thee togetherwith a child ike seare and obedience all the dayes of our life, through our Lord Jesus Christ, in whose name wee conclude our Prayers, saying: Our Father, &c.
FORME
For the Confirmation of the Ministers of the Word.
After Sermon and Prayers ended, the Minister shall say thus to the people.
BEloved Brethren; It is knowen to you, how that wee three severall times have propounded unto you the name of our fellow Brother N. heere present; to see if there was any body who had any thing against him eyther in doctrine or life, whereby hee might bee hindred from being confirmed in the Ministery of the Word; seeing now that no body hath shewed any lawfull exception against his person, therefore are we now, in the name of the Lord, to proceed to his Confirmation. For which cause you N. and all yee who are [Page 35]present, are to hearken to ashort declaration touching the institution and worke of the Pastour, or Minister of the Word.
Where in the first place you are to observe; That God our Heavenly Father having purposed to call and assemble out of sinfull mankinde a Church to everlasting life, useth heere unto out of his singular grace, the ministry of men; therefore saith Paul, That Christ hath given some to bee Apostles, some to bee Prophets, some Evangelists, some Pastours and Doctors for the perfecting of the Saints, for the worke of his service; namely, the edification of the body of Christ. Out of which wee see that the Apostle saith, that, among others, the Pastors Office is an institution of Christ.
Now, what belongs to his holy Office, wee can easily see out of the very name given unto it; for as the charge of a common Shepheard is to feed the flocke committed unto his charge, to leade, rule, and protect the same, so is it with the spiritual Pastours, which are set over the Church of God, which God esteemes as sheepe of his Pasture. The pastures wherewith these Sheepe are to bee fed, is nothing else but the preaching of the Word of God, with the service of Prayer, and administration of the Sacraments; the same Word of God is also the staffe wherewith the flocke is lead and ruled; consequently the office of the Pastours and Ministers of the worde of God consists heere in:
First; That they faithfully propound the Word of God contained in the writings of the Prophets and Apostles, and apply the same both in generall and particular to the edification of the hearers, instructing, admonishing, comforting and reprooving, according to every ones necessity; preaching conversion to God, and reconciliation with him through faith in Christ, as also refuting with the worde of God all errours and heresies which are repugnant to sound Doctrine. All this is plainly discovered unto us in holy Scripture; For the Apostle Paul saith, That these labour in the Word; and elswhere hee saith, That this ought to bee done according to the rule of Faith, and that a Pastor must hold fast that faithful and sincere word which is according to Doctrine, and divide it aright: also, hee that prophecyeth (that is, who teacheth Gods word) speaketh to edification, admonition and consideration. In another place, hee doth put himselfe as a patterne to Pastors, declaring that hee openly and in houses hath taught, and testified the conversion to God and Faith in Jesus Christ. But wee reade in an especiall manner a true description of the Office and Ministery of the Gospell, 2. Cor. 5. wherein the Apostle speakes after this manner: All things are of God, who hath reconciled us to himselfe through Jesus Christ, and hath given to us (namely to the Apostles and Pastours) the ministery of reconciliation, to wit, That God was in Christ, reconciling the world unto himselfe, not imputing their trespasses unto them, and hath commited to us the word of reconciliation. Now then, wee are Ambassadors for Christ, as though God did beseech you by us, wee pray you in Christs stead to bee reconciled to God.
Touching refutation of unsound doctrine saith the Apostle to Titus, Chap. 1. vers. 6. That a Minister must holde fast the faithful word of God, that hee may bee able by sound doctrine to convince the gainsayers.
Secondly, The office of the Pastour is publiquely to invocate the name of God in the behalfe of the whole assembly. For what the Apostles saith, We will give our selves to prayer, and the Ministery of the Word; the same is common to these Pastors with the Apostles: to which end the Apostle Paul thus exhorteth Timothy. Wherefore I exhort, that Supplications, Prayers, intercessions, and giving of Thankes bee made for all men, for Kings, and for all in Authority.
Thirdly, Their order is to administer the holy Sacraments which the Lord hath ordained and instituted as a seale of his grace; as appeareth out of the Commandement which Christ hath given to his Apostles and in them to all the Pastours; Baptize them in the name of the Father, and of the Sonne, and of the holy Ghost. In like manner; I received of the Lord that which I also delivered unto you. The Lord Jesus in the night, &c.
Fourthly, The office of the Minister of the Word, is to keepe the Church in good discipline, and to rule them after that manner which the Lord hath ordained. For Christ having spoken of Christian reproofe, saith thus to his Apostles, What you shall binde on Earth, shall be bound in Heaven: and Paul will have Ministers to bee able to governe their owne houses well, because otherwise they should not bee able to governe well the Church of God. For this cause also the Pastors are called Housholders of God, and Bishops, That is, Overseers and Watchmen; for they have the inspection of the House of God, wherein they converse, to the end that all things may bee done decently and in order, and that they open and shut with the Keyes, committed unto them, the Kingdome of Heaven, according to the charge given unto them of God.
Out of these things it doth appeare, what an honourable worke the Pastorall office is, seeing that such great things are done by the same; yea, how necessary it is to men for the salvation of their soules: which is the reason also, why God would have this office allwayes to remaine. For thus speakes Christ to his Apostles, when hee sends them abroad to exercise this function; Loe, I am with you to the end of the world.
Where wee see, that his will and pleasure is, that this holy office should bee kept and maintained alwayes upon earth, unto the end of the world; for, those persons to whom hee spake, can not live to the end of the world, and therefore Paul exhorteth Timothy, that hee would commend that which hee heard of him to faithful men, who are able to teach also others; and to this end also hee ordained Titus to bee a Pastor, and commanded him that hee should ordaine Bishops and Elders in every place.
For as much therefore, as wee, to the maintaining of this office in the [Page 37]Church of God, are now to ordaine a new Minister of the Word; and having sufficiently spoken of the charge thereof; Therefore you N. are to answer to that which shall bee propounded unto you, that so it may appeare to every one that you are minded thus to receive this charge.
First, I aske you, whether you feele in your heart that you are lawfully called of the Church, and consequently of God himselfe, to this holy office?
Secondly, Whether you hold the Scriptures of the Old and New Testament to bee the onely Word of God, and perfect Doctrine to salvation, and whether you reject all opinions which are repugnant to the same?
Thirdly, Whether you promise to discharge your office faithfully according to the same Doctrine, and to adorne your Doctrine with a godly life; submitting your selfe to the admonition of the Church, if you should come to miscarry eyther in Doctrine or life, according to the received order of the Churches? Heereupon hee shall answer; yea, from my heart.
Then shall the Minister, who demandeth these questions of him, or an other, if there bee more then one, lay his hands upon him; and say thus:
NOTA. This Ceremony shall not bee used in the Confirmation of those, who have beene in the Ministery before.
God our heavenly Father, who hath called you to this holy Office, enlighten you by his holy Spirit, strengthen you by his grace, and so governe you in your Ministery, that you may walke therein fruitfully as you ought, to the gloly of his Name, and enlargement of the Kingdome of his Sonne Jesus Christ, Amen.
Afterwards shall the Minister from the Pulpit admonish the Minister Confirmed, and the whole Church in following manner.
Take heed therefore, beloved Brother and fellowservant in Christ, unto your selfe, and to the whole flocke, over which the holy Ghost hath made you Overseer, to feed the Church of God, which hee hath purchased with his owne blood: Love the Lord Christ, and feede his sheepe, taking oversight thereof not by constraint, but willingly; not for silthy lucres sake, but with a willing minde; not as being Lord over the people of God, committed to you; but as one who is made a patterne to the flocke; bee an example to the faithfull, in Word, in Doctrine, in love, in faith, in purity. Hold on in reading, admonishing, instructing; neglect not the gift which is given unto you; bee diligent that your progresse may bee made manifest in all.
Take heed to the Doctrine, and bee constant therein; beare patiently all sufferings and oppression as a good Souldier of Jesus Christ. If you doe these things, you shal save your selfe, and those that heare you; and when the chiefe Shepheard shall appeare, you shall receive the incorruptible crowne of glory.
And yee, beloved Christians; receive this your Minister in the Lord with all joy, and respect; consider that God through him speakes to you; receive his word, which hee according to the Scripture shall declare unto you: not as the worde of man, but as it is the Worde of God: let the feet of those who preach you the glad tidings of peace, bee welcome unto you: bee obedient to those who are set over you in the Lord, for they watch for your soules as those who must give an account there of, that they may doe it with joy and not with sighes, for this is not profitable to you: if you doe these things, it shall come to passe that the peace of God shall enter into your houses, and that receiving this man in the name of a Prophet, yee shall receive the reward of a Prophet, and through his word believing in Christ, shall inherit eternall life through Christ.
Yet seeing no man is of himselfe sit for these things; let us call upon the name of God.
MErcifull Father, wee blesse thee, that thou hast beene pleased out of lost man kynde, to gather a Church to everlasting life through the Ministery of man, and that thou hast so graciously provided a faithfull Minister for this Church in this place: Wee beseech thee, tot fit him more and more with thy Spirit to the Ministery to which thou hast called him; enlighten his minde to understand the holy Scriptures, give him utterance to publish the mysteries of the Gospell with an undaunted Spirit; furnish him with Wisedome, to rule aright the people over whom thou hast set him, and to keepe them in Christian peace, that so thy Church may under his ministery encrease in number and vertue: give him courage in all difficulties and troubles which he may meet with in his Ministery, that hee being strenghthened ihrough the comforts of thy Spirit remaining stedfastly to the end, may be received with all thy faithfull servants into his Masters joy. Graunt also to this people: that they may carry themselves a right towards this their Minister; acknowledging him sent of thee, receiving his doctrine with all reverence, and submitting themselves to his exhortations, that so believing through his word they may bee made pattakers of everlasting life. Heare us, gracious Father, for thy deare Sonne his sake, who hath taught us to pray after this manner,
Our Father, &c.
FORME For the Confirmation of Elders and Deacons, when they are confirmed at the same time; and if Elders and Deacons bee confirmed a part, then shall this Forme bee usud according to occasions.
BEloved Christians; you know that wee now at severall times have propounded uto you the names of our fellow Brethren heere present, who are called to the Office of Elders and Deaconship to this Church, to know whether there bee any that hath any thing against them why they should not bee Confirmed in their Offices; seeing that no body is come before us, who hath brought any lawfull exception against them, therefore wee are to goe on at this present with the Confirmation of the same; for this end yee N: N:, who are to bee confirmed, hearken first to ashort Declaration concerning the institution and the Offices of Elders and Deacons.
Concerning the Elders: it is to bee observed, that the name of Elders (which name is taken out of the Old Testament, and signifieth a person who is placed in an honourable Office of Government over others) is given to two sorts of Persons which serve in the Church of Christ. For the Apostle saith, The Elders who rule well, are worthy of double honour, specially those, who labour in the Word and Doctrine: out of which it is manifest, that in the Apostolicall Church there have beene two sorts of Elders, where of the first have laboured in the Word and Doctrine, and the others not: the former were the Ministers of the Word, the Pastours who preach the Gospel, administer the Sacraments, but the others who did not labour in the Word, yet serving the Church, had aspeciall charge; namely, that they tooke oversight of the Church, and with the Minister of the Worde did rule the same. For after the Apostle Paul had spoken Rom. 12. of the Ministery of the Word, as also of the Office of the Deacons, hee speakes of this Office afterwards, saying: Hee that ruleth, let him doe it with all diligence, and so in an other place, 1 Cor. 12. Among other Offices which God hath ordained in his Church, hee reckens Government: in so much that this sorte of Ministers, is given as a helpe and assistance to the others who preach the Gospell; as in the old Testament the Levites were ioyned to the Priests in the common service of the Tabernacle, to bee helpers unto them in those things, which the Priests alone could not performe, remaining notwithstanding distinct offices. Besides this, it is necessary that to the Ministers of the Word such men be joyned in the Government of the Church; that all Lording and Tyranny, which can creepe in sooner if the Governmentlye in the hand of one, or few, may bee kept out of the Church; & so the Ministers of the Word & the Elders make up one [Page 40]Assembly, being as a Senate of the Church, and representing the whole Church; whereunto Christ had respect, when hee saith; Tell the Church, which can not be meant of the Church apart, but very well of those, who by the Church are chosen, to governe the same.
The Office of the Elders, consists herein.
First, To take with the Ministers of the Word the oversight of the Church committed unto them, carefully to looke to it, that every one carry himselfe aright in his Confession, and in his Conversation: to admonish those who carry themselves scandalously, and to take heed, so much as lyes in them, that the Sacraments bee not prophaned, as also to deale with the penitent according to Christian discipline, and to receive them againe into the bosome of the Church; as is manifest not onely out of the forenamed saying of Christ, but also out of other places of Scripture, 1 Cor. 5. 2 Cor. 12. wherein it is apparent that these things belong not to one: or a few, but to many, who are ordained there unto.
Secondly, Whereas the Apostle commandeth that among Christians al things bee done decently and in order, and no body ought to minister in the Church, but such as are lawfully called there unto, according to Christian Constitutions concerning the same; therefore it belongs also to the office of Elders, to take care thereof and of all things, which concerne the good estate of the Church, to assist the Minister with their counsell and advise; yea, all Christians with advise and consolation.
Thirdly, It belongs also to the charge of Elders to looke to the Doctrine and life of the Ministers of the Word, to the end all may bee ordered to the edification of the Church; and that no strange doctrine bee propounded, according to that which wee reade Act. 20 where the Apostle admonisheth to watch diligently against the wolves who might come into the sheepfold of Christ; and that they may doe this the better, the Elders are bound to search diligently the Scriptures, and to exercise themselves continually in meditating of the Mysteries of the faith.
Concerning the Deacons; of the Originall and institution thereof wee may read Act. 6. where wee find, that in the beginning the Apostles themselves did serve the poore, at whose feet were laid downe the Price of those goods that were sold, and by whom distribution was made to every one according to his need; but when afterwards there arose a murmuring, because the widowes of the Grecians were neglected in the daily ministration, therefore there were elected (by the advise of the Apostles) men who should make it their worke to serve the poore, that so the Apostles might give themselves continually to prayer & ministery of the Word; and this hath beene kept from that time forward in the Church, as doth appeare Rom. 12. where the Apostle, speaking of this Office, saith, that those who distribute, shall doe it with sincerity; and 1 Cor. 12. speaking of helpers, hee doth thereby understand [Page 41]those who are ordained by the Church to helpe the poore in their necessities. Out of which places it doth sufficiently appeare what belongs to the Office of the Deacons; namely,
First, That they Collect and keepe with all faithfulnesse and diligence the Goods which are given to the poore; yea, to doe their utmost endeavours, that many helpers may be found out for the reliefe of the poore.
The second part of their Office, consists in the distribution, wherein is not onely required discretion and prudence, to give the almes to none but where there is need; but also simplicity and cheerefulnesse to distribute the almes with an hearty affection to the poore, according to that of the Apostle Rom. 12. 1 Cor. 12. For which end it is necessary that they doe not onely relieve the poore with outward giftes, but also with comfortable words out of the Word of God.
To the end therefore, beloved Brethren N. N., that every one may see that you are willing to take upon you the forenamed Offices, every one in his place, you shall give answer to that which shall bee propounded unto you.
First, I aske you both Elders and Deacons, whether you doe not feele in your hearts that you are lawfully called to these holy Offices, each to his, by the Church, and consequently by God himselfe?
Secondly, Whether you hold the Scriptures of the Old and New Testament to be the onely Word of God, and the perfect Doctrine to salvation; rejecting all Doctrines which are repugnant to the same?
Thirdly, Whether you promise to performe your Offices as they have beene now described with all faithfulnesse according to your power? Yee Elders N. N. in the Governement of the Church with the Ministers of the Word; and yee Deacons N: N: in the Ministring to the poore. Further, Doe yee promise both together, to carry your selves in all Godlinesse; submitting your selves also to the admonition of the Church, in case you should come to miscarry? Heereupon yee shall answer, Yea.
Whereupon the Minister shall say,
The Almighty God and Father give unto you all his grace, that you may walke in these your Offices faithfully and fruitfully. Amen.
And shall further admonish them, as also the whole Church, in this following manner.
Wherefore yee Elders, be diligent in governing the Church, which with the Ministers of the Word, is committed unto you. Bee also Watchmen over the House and City of God, to admonish every one faithfully, and to warne them of their perdition. Take heed that the purity of Doctrine and Godlinesse of life be maintayned in the Church.
And yee Deacons, be diligent in Collecting of the almes, prudent and cheerefull in distributing of the same. Assist the oppressed, relieve the true widowes [Page 42]and orphans, shew mercifulnesse to all, but especially to the houshold of Faith.
Bee yee all faithfull in your Offices, and keepe the mysteries of faith in a pure conscience, and bee good examples in all things to the people. In so doing you shall get to your selves a good degree, and much cheerefulnesse in the faith of Christ, and heereafter enter into your Masters joy.
On the other side, Beloved Christians, receive these persons as servants of Christ; count the Elders who discharge wel their Office, worthy of double honour, give your selves willingly to their oversight and governement. Provide good meanes for the Deacons to the reliefe of the poore. Bee liberall yee rich, give thanckfully, and contribute willingly. And yee poore, be poore in spirit, and carry your selves respectfully towards those who provide for you, be thankfull towards them and murmure not; follow Christ for the food of your soules, and not for the loaves. Hee who hath stolen (or beene burdensome to his neighbour) steale no more, but worke with his hands, that hee may give to those who are in want: If yee doe this, every one that which belongs to him, yee shall receive of the Lord the wages of righteousnesse. But seeing wee are not able of our selves to doe this, let us call upon the Name of our God.
O Lord God, Heavenly Father, wee thanke thee that for the better edification of thy Church, thou hast beene pleased to ordaine with the Ministers of the Word, Rulers and Helpers, by whom thy Church may bee kept in peace and prosperity, and the poore bee maintained; and that thou hast given us into this place men of good testimonies, who are furnished with thy Spirit. Wee beseech thee give unto them more and more such giftes, as are necessary for them in their ministrations, the gift of Wisedome, of Courage, of Discretion and of Goodnesse; that so each of them may carry himselfe aright in his Office: the Elders, in taking a carefull oversight of the doctrine of life, in keeping out of the Sheepefold of Christ all wolves, and in reprooving and admonishing all persons who are goeing astray. In like manner the Deacons, in a diligent receiving, and free and prudent distributing of the almes to the poore, and in comforting of the same with thy holy Word. Give grace both to the Elders and Deacons, that they may persevere in their faithfull labour; and not shrincke or grow weary through any trouble or paine, or love of the world. Graunt also thy speciall grace to this people, over whom they are set, that they may submit themselves willingly to the good exhortations of the Elders, counting them worthy of hounor for their Office sake; graunt to the Rich liberall hearts towards the poore, and to the poore thanckfull hearts towards those who are helpefull to them, and serve them; that so every one carrying himselfe aright in his Office, thy holy Name may bee magnified, and the Kingdome of thy Sonne Jesus Christ enlarged: in whose name wee conclude [Page 43]our Prayer with that forme of Prayer which hee hath taught us. Our Father, &c.
FORME For the Confirmation of Marriage before the Church.
SEeing that married Persons are by reason of sinne subject to many miseries and crosses, to the end that you N: and you N: (who desire heere openly to have your marriage-bond confirmed in the Name of God before his Church) may bee assured in your heart of the assistance of God in your crosses; therefore hearken out of the Word of God, how honourable the married estate is, and that it is an ordinance of God which is pleasing to him: therefore also will hee blesse and assist married persons, according to his promise; on the contrary, punish the whoremongers and adulterers
First, therefore yee shall know, that God our Father (after hee had created the Heaven, the Earth, and all that is therein) hath also created man after his Image, that hee might be Lord over all the beasts of the Field, the fishes in the Sea, and the birds of the Aire: and after hee had created man, hee sayd, It is not good that man should bee alone, I will make him a helpe meet for him; and the Lord God caused a deep sleep to fall on Adam, and hee slept; and hee tooke one of his Ribbs, and closed up the flesh instead thereof; and the Ribb which the Lord God had taken from Man, made hee a woman, and brought her unto the Man. And Adam said, This is now bone of my bones, and flesh of my flesh, shee shall bee called Woman, because shee was taken of Man; therefore shall a man leave his Father and his Mother, and shall cleave unto his Wyfe, and they twaine shall be one flesh.
Therefore yee are not to doubt but the maried estate doth please the Lord God; for he hath made Adam his wife, brought her unto him; and given her to him to be his wife: thereby wittnessing, that hee to this day doth bring, as with his hands, to every man his wife: for this cause also the Lord Jesus Christ hath honoured this estate with his presence, giftes, and miracles in Cana of Galite, shewing thereby that the married estate is to bee kept honourably, and that hee will assist the maried persons, yea then; when they least of all are thinking upon it.
But that yee may live godly in this estate, you must know the reasons wherefore God hath instituted the same.
The first Reason, is; that each other faithfully assist one another in all things that belong to this life, and a better.
Secondly, that they bring up the children which they shall get, in the true knowledge and feare of God, to his glory, and their salvation.
Thirdly, that each of them avoiding all uncleannesse and lusts, may live with a good and quiet conscience. For to avoyd fornication, let every man have his owne wife, and every wife her owne husband; insomuch that all who are come to their yeares, and have not the gift of continence, are bound by the Command of God, to enter into the married estate, with knowledge and consent of Parents, or Tutors and Friends, that so the Temple of God, which is our body, may not bee defiled, for, whosoever defileth the Temple of God, him shall God destroy.
Next, you are to know, how each is to carry himselfe towards the other, according to the Word of God.
First, you who are the Husband, shall know, that God hath set you to bee the head of your wife, that you, according to your ability, shall lead her with discretion, instructing, comforting, protecting her, as the head rules the body; yea, as Christ is the head, wisedome, consolation and assistence to his Church: besides, you are to love your wise, as Christ hath loved his Church; you shall not be bitter against her, but dwell with her as a man of understanding giving honour to the wife as the weaker vessell, considering that yee are joynt heires of the grace of life, that your prayers bee not hindered: And seeing it is Gods Command that the man shall eate his bread in the sweat of his face, therefore you are to labour diligently and faithfully in the calling wherein God hath for you, that you may maintaine your houshold honestly, and likewise have some thing to give to the poore.
In like manner shall you, who are the wife, know, how you are to carry your selfe towards your husband, according to the Word of God: You are to love your lawfull Husband, to honour and feare him, as also to be obedient unto him in all lawfull things, as to your Lord, as the body is obedient to the head, and the Church to Christ. You shall not exercise any dominion over your Husband; but be silent; for Adam was first created, and then Eve to be an helpe to Adam; and after the fall, God said to Eve, and in her to all women; Your will shall bee subject to your Husband: you shall not resist this ordinance of God, but bee obedient to the Word of God, and follow the examples of Godly women, who trusted in God, and were subject to their Husbands; as Sara was obedient to her Husband, calling him her Lord: You shall also bee an helpe to your Husband in all good and lawfull things, looking to your family, and walke in all honesty and vertue without worldly pride, that you may give an example to others of modesty.
Wherefore you N. and you N. having now understood that God hath instituted Marriage, and what hee commands you therein; are yee willing thus to carry your selves in this holy estate, as you heere doe confesse before this [Page 45]Christian assembly, and are desirous that you be confirmed in the same?
Answer. Yea.
Whereupon the Minister shall say to the Assembly,
I take you all, who are met heere, to witnesses, that there is brought no lawfull impediment. Further to the married persons,
Seeing then it is fit that you be furthered in this your worke, the Lord God confirme your purpose, which hee hath given you; and your beginning be in the Name of the Lord, who made Heaven and Earth.
Heereupon they shall joyne hands together, and the Minister speake first to the Bridegroome.
N. Doe you acknowledge heere before God, and this his holy Church, that you have taken, and doe take to your lawfull wife N. heere present, promising her never to forsake her, to love her, faithfully to maintaine her, as a faithfull and pious Husband is bound to doe to his lawfull wife; that you will live holily with her; keeping faith and trueth to her in all things according to the Holy Gospell?
Answer. Yea.
Afterwards to the Bride;
N. Doe you acknowledge heere before God, and his holy Church, that you have taken, and doe take to your lawfull Husband N. promising to be obedient to him, to serve and assist him, never to forsake him, to live holily with him, keeping faith and trueth to him in all things, as a pious and faithfull wife is bound to her Husband, according to the Holy Gospell?
Answer. Yea.
Then the Minister shall say;
The Father of mercies, who hath called you out of his mercy to this holy estate of Marriage, knit you together with true love and faithfulnesse, and give you his holy blessings. Amen.
Hearken now how firme this bond of Marriage is, as Matth. describes it, Chap. 19. Vers. 3.4.5.6.7.8.9
The Pharisees came unto Christ, tempting him, and saying unto him; Is it lawfull for a man to put away his wife for every cause? and Hee answered, and said unto them: Have yee not read, that hee which made them at the beginning, made them Male and Female? and said; For this cause shall a Man leave Father and Mother, and shall cleave to his Wife; and they twaine shall be one flesh: wherefore they are no more twaine, but one flesh. What therefore God hath joyned together, let no man put a sunder. They sayd unto him; Why did Moses then command to give a Writing of divorcement, and to put her away? Hee said, unto them; Moses, because of the hardnesse of [Page 46]your hearts, suffered you to put away your wives, but from the beginning it was not so: and I say unto you, whosoever shall put away his wife except it bee for fornication, and shall marry an other, committeth adultery; and who so marrieth her which is put away, doth commit adultery.
Afterwards shall the Minister command the married persons to kneele downe, and exhort the Church to pray for them.
ALmighty God, who shewest thy power and goodnesse in all thy workes and ordinances, who hast sayd from the beginning that it is not good that Man should bee alone, and for that cause hast made a helpe meet for him, and hast ordained that these two should bee one; who also doest punish all uncleanesse; wee beseech thee, seeing thou hast called these two persons to the State of Marriage, and knit them together, that thou wilt give unto them thy holy Spirit, that they may live holily together with a true and firme faith, according to thy holy Name, and set themselves against all manner of sinne. Blesse them, O Lord, as thou blessest those faithfull Fathers, thy friends and Servants, Abraham, Isaack, and Jacob, that being partakers of that Covenant which thou confirmest to those thy Servants, they may beget holy Children, and educate them in a godly manner, to the honour of thy holy Name, to the edification of thy Church, and propagation of the Gospell. Heare us, Father of all mercyes, through Jesus Christ, thy deare Sonne, our Lord and Saviour, in whose name wee pray further, Our Father, &c.
Our blessed Lord God fulfill your hearts with his grace, and graunt, that yee may live long together in all piety and holinesse.
AMEN.