Confessions & Catechisms

The Geneva Book Of Order

Preface

TO OUR BRETHREN IN ENGLAND, AND ELSEWHERE, WHICH LOVE JESUS CHRIST UNFEIGNEDLY, MERCY AND PEACE.
T’IS MORE EVIDENT and known to all men, than well considered and thankfully received of many, with what great mercies, and especial
graces God endued our country of England in these latter days; when from idolatry He called us to the knowledge of His gospel, and of no people made us His people, a holy people,(Hosea 2:23, Rom. 9:25-26, 1 Pet. 2:9-10)the people of God; sending us a King most godly, learned, zealous, wise, and such one as never sat in that royal chair before. God’s word universally spread over all the land, repentance preached, Christ’s kingdom offered, sin rebuked; so that none could excuse himself, either that he had not heard, or else was not taught God’s holy gospel.

Yet it came to pass, and this day that is verified on us, which the Lord reproved Israel for, saying, I have stretched forth my hands all the day long unto a people that believeth not, but rebelleth against me, and walk after their own imaginations. (Isa. 65:2, Rom. 10:21) For whose ways were not corrupt? Even from the highest to the lowest,from top to toe there was no part sound. (Isa. 1:6, Jer. 2:4-13)

Such contempt of God’s word, as well on their behalf to whom charge of preaching was committed, as on the other side, negligence to hear, and learn to frame their lives according thereunto; that if the Lord had not hastened His plague and prevented, it would certainly have come to pass, which those wicked men of Anathoth said to the prophet Jeremiah: Speak no more to us in this name of the Lord. (Jer.11:21) The which unkindness and contempt, would God we could as earnestly repent as we now feel the lack of these accustomed mercies. For now the day of our visitation is come, (Luke 19:44) and the Lord has brought the plagues upon us, (Lev. 26:21, Deut. 27-30) whereof before we were admonished, and most justly menaced. For the false prophets are sent forth with lies in their mouths (1 Kings 22:22, 2 Chron. 18:21, Ex. 14:11-12) to deceive England; and the scarcity of God’s word is so great, that although they seek it from one sea coast to another, yet they cannot find it, (Amos 8:12) but as men famished devour the pestiferous dung of Papistry, to the poisoning of their own souls. Let us therefore, brethren, turn wholly to the Lord by repentance, fasting and prayer, (Joel 2:12-13, Ps. 69:10-11, Jonah 3:5-10; Jonah 4) earnestly beseeching Him to receive us once again to favour, who wills not the death of a sinner (but his amendment), offering Himself to all them that in their necessity seek unto Him, and like a most merciful Father proves all remedies for our bettering; (2 Chron. 36, Isa. 5, Prov. 3:11-12, Heb. 12:5-11, Rev. 3:19) not cruelly punishing to destroy us, but gently chastising to save us.

Beware then you harden not your hearts against this merciful Lord, (Heb. 3:8-9; 4:7, Ps. 95:8-11) and tempt Him as the stubborn Jews did, whom He therefore delivered up into their enemies’ hands, to perish with the sword, hunger, and pestilence. For God will not be mocked, (Gal. 6:7) but like a consuming fire will destroy as well the wicked contemners of His word as the crafty dissemblers, (Heb. 12:29, Deut. 4:24) which go about to measure God by their fantasies; not considering that they heap damnation against themselves in the day of his anger (Rom. 2:5, Jam. 5:3) which now already is kindled, and begins to flame, to the condemnation of their souls and bodies - who knowing Jesus Christ to have once fully satisfied for our sins, (Heb. 9:11-12, Rom. 5:8-9, 1 Pet. 3:18) cease not daily, either in heart, mouth, or outward consent to blaspheme His precious death, and (as much as in them lies) crucify him anew. (Heb. 6:6; 10:26-29, 1 Cor. 6:9-10) Do you not remember that idolaters have no portion in the kingdom of God, (Gal. 5:19-21, Rev. 21:8; 22:15, Isa. 66:24, Mark 9:43-48) but are thrown into the lake of fire and brimstone, where their worm shall never die? Cannot the examples of God’s fearful judgments move you, (2 Pet. 2 Jude Job 4:17-21) who spared not His very angels when they trespassed, but hitherto reserves them in hell chains, to be tormented in the day of the Lord? And will He then favour idolaters, dissemblers, blasphemers, mockers, contemners? and not rather in this life verify that which the Holy Ghost pronounces against the children of God’s wrath, who because they do not receive the truth for their salvation, are led by lies to their endless condemnation? (2 Thess. 2:10-12, John 3:19) At the least, let God’s forewarning somewhat move you to pity your own state, who for your instruction suffers your own brethren amongst you to die so terribly, some in despair, others to kill themselves, and many uttering most horrible blasphemies, even to their last breath. The which things are so fearful for us to hear, that we tremble in thinking thereupon. If you will therefore be counted in the number of God’s people, and be so in deed; look not backward from the plow, return not to your vomit, bow not your knee to Baal, pollute not the temple of the Holy Ghost, in presenting yourselves to that most wicked and blasphemous Mass, with such like idols; (Luke 9:62, 2 Pet. 2:22, Prov. 26:11, Rom. 11:4, 1 Kings 19:18, 1 Cor. 6:19) but either stand in the truth, and so rather obey God than men; (Luke 12:4-5, Acts 5:29) else follow God’s calling, who has so mercifully provided for you, moving the hearts of all godly rulers and magistrates to pity your state, and do you good, so that at Emden, Wesel, Frankfurt, and in this city [Geneva], He has appointed godly churches, wherein you may learn to fear him, repent [of] your sins, amend your lives, and recover again his favour and mercy. And because there is no way more ready or sure to come to Him, than by framing ourselves altogether to his blessed will, revealed unto us in His word; (1 Sam. 15:22, Matt. 17:5 [?], John 9:31 we, to whom though God has given more liberty, yet no less lamenting your bondage than rejoicing in our own deliverance from that Babylonian slavery and Antichristian yoke, have earnestly endeavoured, amongst other things which might bring us to the worthy consideration of God’s word, (John 5:39, Luke 1:68-79, 2 Pet. 1:16-21) to frame our lives, and reform our state of religion in such sort, that neither doubt of the certainty thereof should make us fear, nor yet man’s judgement discourage us, and cause us [to] shrink from this enterprise most acceptable to God, comfortable to his church, and necessarily appertaining to every Christian man’s duty.

We, therefore, not as the greatest clerks of all, but as the least able of many, do present unto you which desire the increase of God’s glory, and the pure simplicity of His word, a form and order of a reformed church, limited within the compass of God’s word, (Gal. 1:8-9, 1:11-12; 3:15-17, 2 Tim. 3:15-17, Rom. 10:17) which our Saviour has left unto us as only [alone] sufficient to govern all our actions by; so that whatsoever is added to this word by man’s device, seem it never so good, holy, or beautiful, yet before our God, who is jealous and cannot admit any companion or counsellor, it is evil, wicked, and abominable. (Luke 16:13) For He that is the wisdom of the Father, the brightness of his glory, the true light, the word of life, yea truth and life itself, (1 Cor. 1:24, John 1:4, 9; 14:6, Heb. 1:3) can He give unto his church (for the which He paid the ransom of His blood) that which should not be a sufficient assurance for the same? Can the word of truth deceive us? the way of life misguide us? the word of salvation damn us? God keep us from such blasphemies, and so direct our hearts with his Holy Spirit, that we may not only content ourselves with His wisdom, but so rejoice in the same, that we may abhor all things which are contrary. The which considerations, dear brethren, when we weighed with reverent fear and humility; and also knowing, that negligence in reforming that religion which was begun in England, was not the least cause of God’s rods laid upon us; having now obtained by the merciful providence of our heavenly Father a free church for all our nation in this most worthy city of Geneva, we presented to the judgment of the famous man John Calvin, and others learned in these parts, the Order which we minded to use in our church: who approving it, as sufficient for a Christian congregation, we put the same into execution, nothing doubting but all godly men shall be much edified thereby.

And as for the Papists, or malicious men and ungodly, we have not laboured to satisfy them, because we knew no sovereign medicine for their cankered sore, except it may please God, by our prayers, to be merciful to them, and call them home, if they be not already forsaken. But yet, forasmuch as there are some, which through continuance in their evil, rather delighting in custom than knowledge, cannot suffer that men should once open their mouths against certain old and received ceremonies, we thought good in this place somewhat to touch that scrupulosity. For as ceremonies grounded upon God’s word, and approved in the New Testament, are commendable (as the circumstance thereof does support), so those that man has invented (though he had never so good occasion thereunto), if they are once abused, import a necessity, hinder God’s word, or be drawn into a superstition, without respect ought to be abolished. For if Hezekiah was commended by the Holy Ghost for breaking in pieces the brazen serpent, (2 Kings 18:2-4) which Moses had erected by God’s commandment, and now had continued above 800 years (which thing of itself was not evil, but rather put men in remembrance of God’s benefit); yet because it began to minister occasion to the people to commit idolatry, was not to be borne withal: how much more ought we to take heed, that through our occasion men commit not idolatry with their own imaginations and fantasies? It was not without great cause, commanded by Almighty God, that the places, and other appurtenances, which had served to idolatry should be utterly consumed, (Deut. 12:2-3, 30; 13:6-18, 2 Kings 18:4) lest babes and children, through occasion remembering the same, should fall into like inconvenience.

And think you that we ought to be wiser? and not rather take heed, that those things which the Papists and other idolaters have invented, or else observe as invented by man, may not enter into Christ’s church - as well to the end that the weak may not be confirmed in their error, (1 Cor. 8:9 ff.; 10:32, Rom. 14:13) as that we may altogether separate ourselves from that idolatrous Babylon and temple of Belial, (2 Cor. 6:15-17, Isa. 52:11) wherewith Christ has no concord nor agreement? There was no one ceremony more ancient, nor yet of better authority, than the washing of the disciples’ feet, which was observed a long time in the church, and instituted by Christ himself. (John 13:4-17) Yet when some were persuaded that it was a portion of the Lord’s Supper, and others thought it served instead of baptism, the godly churches in St. Augustine’s time (Epist. 119, ad Jan.) thought it better to leave that which was ordained for a good use, than by retaining the same, confirm an error or superstition. The Corinthians, for the relief of the poor, and to increase brotherly amity together, did institute a feast, (1 Cor. 11:23) immediately after the Lord’s Supper. (Chrysostom, 1 Cor. 11, Te tul lib., ad uxorem) But how sharply St. Paul did reprehend the same, condemning in comparison, that men should add anything to the Lord’s institution, it appears by that he says, I have received of the Lord that which I gave you. We read also, that Hezekiah and his nephew Josiah restored the use of the Passover, (2 Chron. 30:1 ff., 2 Kings 23:21-23) which had been a very long time discontinued; but in the ministration thereof, they observed no other ceremony than God had left to Moses from the beginning. (Ex. 12:14, Lev. 23:5, Deut. 16:1-8)

Circumcision, likewise a sacrament, was evermore after one sort ministered, even as the Lord commanded it. (Gen. 17:9-14, Josh. 5:2-8) But such is the nature of the flesh, it will be wise, and have a stroke in God’s doings; yea, and how willfully it causes man to maintain his own fantasies, it is manifest to them which have perused the ancient records of the church. For beginning at Jerusalem, and so coming to the rest of the churches, as Constantinople, Antioch, Alexandria, and Rome, he shall see plainly, that their greatest disturbances and overthrow, chanced through ceremonies. What conflict was at all times betwixt the Latin and Greek churches for the same, no Christian can consider without tears. And was there anything more objected against St. Paul, both of the Galatians and also of others, (Gal. 1-2, Acts 21:21) than that he would not observe the ceremonies as the chief apostles did? And yet he kept them while any hope was to gain the weak brethren, and therefore circumcised Timothy; (Acts 16:3) but when he perceived that men would retain them as necessary things in the church, he called that which before he made indifferent, wicked and impious, saying that whosoever was circumcised, Christ could nothing profit them (Gal. 5:2, Acts 15:1-2) - fearing also, lest he had taken pains amongst them in vain, which joined Christ with beggarly ceremonies. (Gal. 4:9-11)
Therefore, dear brethren, being hereby persuaded, and with many more reasons confirmed (which opportunity permits not here to write), we have contented ourselves with that wisdom which we have learned in God’s book, where we are taught to preach the word of God purely, (Acts 2:42, Matt. 26:26-30; 28:19-20) minister the sacraments sincerely, and use prayers and other orders thereby approved, to the increase of God’s glory, and edification of His holy people. As touching preaching, forasmuch as it is allowed of all godly men, we may at this time leave the probation [proof] thereof. And also for the ministration of the two sacraments, our book gives sufficient proof.

But because prayers are after two manner ofsorts - that is, either in words only, or else with song joined thereunto - and this latter part, as
well for lack of the true use thereof, as due consideration of the same, is called by many into doubt, whether it may be used in a reformed church; it is expedient that we note briefly a few things pertaining thereunto.

St. Paul giving a rule how men should sing, first says, I will sing in voice, and I will sing with understanding. (1 Cor. 14:15) And in another place, showing what songs should be sung, exhorts the Ephesians to edify one another with psalms, songs of praise, and such as are spiritual, singing in their hearts to the Lord with thanksgiving. (Eph. 5:19, Jam. 5:13) As if the Holy Ghost would say, that the song did inflame the heart to call upon God, and praise him with a more fervent and lively zeal. And as music or singing is natural unto us, and therefore every man delights therein; so our merciful God sets before our eyes, how we may rejoice and sing to the glory of his name, recreation of our spirits, and profit of ourselves. But as there is no gift of God so precious or excellent, that Satan has not after a sort drawn to himself and corrupted, so has he most impudently abused this notable gift of singing, chiefly by the Papists his ministers, in disfiguring it, partly by strange language, that cannot edify, and partly by a curious wanton sort, hiring men to tickle the ears and flatter the fantasies, not esteeming it as a gift approved by the word of God, profitable for the church, and confirmed by all antiquity.

As, besides other places, is most manifest by the words of Pliny, (Epist., lib. 10) called the younger, who, when he was deputy in Asia unto the Emperor Trajan, and had received charge to inquire out the Christians to put them to death, wrote among other things, touching the Christians, “That their manners were to sing verses or psalms early in the morning to Christ their God.”

If any, peradventure, would doubt, when, or by whom these churches or assemblies were instituted, it is likewise evident, that St. John the apostle, (Eccl. Hist. book 3, ch. 22) who, although in Domitian’s time he was banished in the Isle Patmos; yet when Nerva his successor, and next before Trajan reigned, returned to Ephesus, and so planted the churches, as the histories report. Seeing therefore God’s word does approve it, antiquity bears witness thereof, and best reformed churches have received the same, no man can reprove it, except he will contemn God’s word, despise antiquity, and utterly condemn the godly reformed churches.

And there are no songs more meet than the Psalms of the prophet David, which the Holy Ghost has framed to the same use, and commended to the church, as containing the effect of the whole scripture, that hereby our hearts might be more lively touched, as appears by Moses, Hezekiah, Judith, Deborah, Mary, Zacharias, and others, (Ex. 15:1-19, Isa. 38:10-20, Judith 16:1-22, Judges 5, Lk. 1:46-55; 1:68-79) who by songs and metre, rather than in their common speech and prose, gave thanks to God for such comfort as he sent them. Here it were too long to treat of the metre; but forasmuch as the learned doubt not thereof, and it is plainly proven that the Psalms are not only metrical, and contain just cesures [metrical pauses; divisions], but also have grace and majesty in the verse more than any other places of the scriptures, we need not to enter into any probation [proof].

For they that are skillful in the Hebrew tongue, (Read Moses’ Chabib, in his books called ˆwçl aprm m[wn ykrd Psalms in Metre in the Hebrew Tongue) by comparing the Psalms with the rest of the scriptures, easily may perceive the metre. And to whom is it not known, how the Holy Ghost by all means sought to help our memory, when he fashioned many Psalms according to letters of the alphabet; so that every verse begins with the letters thereof in order. Sometimes “A” begins the half verse, and “B” the other half; and in another place, three verses, yea and eight verses with one letter, even the Psalm throughout; as if all men should be inflamed with the love thereof, both for variety of matter, and also briefness, easiness, and delectation.

Now, to make you privy also why we altered the rhyme in certain places of him [Thomas Sternhold], whom for the gifts that God had given him, we esteemed and reverenced, this may suffice: that in this enterprise, we did only set God before our eyes, and therefore weighed the words and sense of the prophets, rather considering the meaning thereof than what any man had written. And chiefly being in this place [Geneva], whereas most perfect and godly judgment did assure us, and exhortations to the same encourage us, we thought it better to frame the rhyme to the Hebrew sense, than to bind that sense to the English metre; and so either altered for the better, in such places as he had not attained unto, or else where he had escaped part of the verse, or sometimes the whole, we added the same, not as men desirous to find faults, but only as such which covet to hide them, as the learned can judge.

It remains last of all that you understand the reasons which moved us to choose out and follow this catechism of Geneva rather than any other; (1. A reference to Calvin’s Catechism, which was ordinarily published with the Book of Order. In the 1556 edition of the Genevan Book, the psalter and Calvin’s Catechism were inserted after the Order of Ecclesiastical Discipline, prior to the household prayers.) for considering that the true use of a catechism is to instruct a Christian fully in all points of belief and Christian religion; and wherein this is most easily, orderly, and perfectly taught, that to be the best; we could find none in so great a number which either for facility is equal, or else for the perfection to be compared. Moreover, the dangers which hang over Christ’s church in these days moved us very much; for as men may see present signs of certain barbarousness, and puddles of errors which are likely to chance in the church of God, so there is no better preservation against the same, than if all godly churches would agree in one kind of doctrine and confession of faith, which in all points were agreeable to God’s holy word, that our posterity might be confirmed (Ps. 89:1) by the universal example of Christ’s church against all heresies, persecutions, and other dangers; perceiving that it is not only the doctrine of one man, but the consent of the whole Christian church, and that wherein all youth have been brought up and trained in. The which thing, seeing none has so far performed, nor yet is in such towardness [readiness] to the same as this catechism is, being for the worthiness thereof already translated into Hebrew, Greek, Latin, French, Italian, Spanish, Dutch, and English, we could do no less but willingly and gladly embrace the same.

Wherefore we being now under the same cross of affliction that you our dear brethren are, and yet altogether the children of God our merciful Father through Jesus Christ, desire you, in His name, with judgment to read our doings, trying them only by the touchstone of His word, that either if they be found faulty, they may be rejected, or else if they be profitable, God may be glorified, His church edified, and the malicious confounded. Farewell, dear brethren, and let us all pray to our loving God, that He would be merciful unto us, restore His holy word, comfort and strengthen His children, and finally confound Satan, Antichrist, and all His enemies. At Geneva, the 10th of February, Anno 1556.

I believe and confess (Rom. 10:9-10) my Lord God eternal, infinite, immeasurable, incomprehensible, and invisible, (Gen. 17:1, Ps. 63:1 ff., Ps. 139:1-16) one in substance, (Gen. 1:1, Eph. 4:4-6) and three in person, (Gen. 1:26, 1 John 5:7, Matt. 3:16-17, Matt. 28:19) Father, Son and Holy Ghost, who, by His almighty power and wisdom, (Heb. 1:2, Prov. 8:22-30) has not only of nothing created heaven, earth, and all things therein contained, (Gen. 1:1, Jer. 32:16, Ps. 33:6-7) and man after his own image, (Gen. 1:26, Eph. 4:24, Col. 3:10) that He might in him be glorified; (1 Cor. 6:20, John 17:1, Prov. 16:4) but also by His fatherly providence, (Matt. 6:26-32, Luke 12:24-30, 1 Pet. 5:7, Phil. 4:6) governs, maintains, and preserves the same, according to the purpose of His will. (Eph. 1:11)

I believe also and confess Jesus Christ the only Saviour and Messiah, (Matt. 1:21, Acts 4:12, 1 Tim. 1:15) who being equal with God, (John 1:1, Phil. 2:6-7, 1 Tim. 3:16, 1 John 5:20, Rom. 9:5) made Himself of no reputation, but took on Him the shape of a servant, and became man in all things like unto us (except sin), (Heb. 2:16-17, Phil. 2:7-8, 1 Pet. 2:22, 1 John 3:5)to assure us of mercy and forgiveness. (Rom. 8:32 ff., 1 John 2:1) For when through our father Adam’s transgression we were become children of perdition, (Gen. 3:1-7, Rom. 5:16-18, Eph. 2:3, Gal. 3:10, 13) there was no means to bring us from that yoke of sin and damnation,

The Confession of Our Faith, Which Are Assembled in the English Congregation at Geneva

I BELIEVE IN GOD THE FATHER ALMIGHTY, MAKER OF HEAVEN AND EARTH; AND IN JESUS CHRIST HIS ONLY SON, OUR LORD; but only Jesus Christ our Lord: (Acts 4:12, 1 Pet. 2:6, Isa. 28:16, Rom. 9:33) who giving us that by grace, which was His by nature, (John 1:14, Heb. 1:5, Rom. 1:4, Ps. 2:7) made us (through faith) the children of God: (Gal. 3:26, Rom. 8:14, John 1:12, Eph. 1:5) who when the fullness of time was come, (Gal. 4:4, Acts 2:22) was conceived by the power of the Holy Ghost, born of the virgin Mary (according to the flesh), (Isa. 7:14, Luke 1:31, 35, Rom. 1:3) and preached on earth the gospel of salvation, (Acts 10:36, Rom. 1:5) till at length, by tyranny of the priests, He was guiltless condemned under Pontius Pilate, (John 7:32; 11:47-48,53; 12:10-11, 42, Matt. 12:14, Matt. 27, Luke 23) then president of Jewry, and most slanderously hanged on the cross betwixt two thieves as a notorious trespasser, where taking upon Him the punishment of our sins, (Gal. 3:13, Isa. 53:6-10) He delivered us from the curse of the Law.

And forasmuch as He, being only God, could not feel death; neither, being only man, could overcome death, He joined both together, and suffered His humanity to be punished with most cruel death: feeling in Hhimself the anger and severe judgment of God, even as if He had been in the extreme torments of hell, (Acts 2:27, 1 Pet. 2:24, Isa. 53:4-5, 7, 10) and therefore cried with a loud voice, My God, my God, why hast thou forsaken me? (Ps. 22:1, Matt. 27:46)

Thus of His free mercy, (Isa. 53:1 ff., Heb. 9:12, 14, 25-26, 28; 10:12, 14, 10:5-18, Gal. 1:4, Rom. 4:25; 5:8-10, 1 John 1:7) without compulsion, He offered up Himself as the only sacrifice to purge the sins of all the world, so that all other sacrifices for sin are blasphemous and derogate from the sufficiency hereof. The which death, albeit it did sufficiently reconcile us to God; (Col. 1:20) yet the scriptures commonly do attribute our regeneration to his resurrection; (Rom. 10:9, 1 Pet. 1:3) for as by rising again from the grave the third day, (Matt. 28:5-8, Acts 10:40, 1 Cor. 15:4) He conquered death, (Hosea 13:14, 1 Cor. 15:26, 55-57) even so the victory of our faith stands in His resurrection, and therefore without the one, we cannot feel the benefit of the other: For as by death, sin was taken away, (Rom. 4:25) so our righteousness was restored by His resurrection. And because He would accomplish all things, (Eph. 4:10, John 14:2-3, Eph. 2:4-7) and take possession for us in His kingdom, He ascended into heaven, (Mark 16:19, Luke 24:51, Acts 1:9, 11, 1 Cor. 15[?]) to enlarge that same kingdom by the abundant power of his Spirit, (Luke 24:49, John 14:16-17, 26, Acts 2:1 ff.) by whom we are most assured of his continual intercession toward God the Father for us. (Rom. 8:34, Heb. 7:25; 9:24, 1 John 2:1) And altogether He is in heaven, (Acts 1:9-11; 3:21) as touching his corporeal presence, where the Father has now set Him on His right hand, (Col. 3:1, Rom. 8:34, Heb. 1:3; 10:12; 12:2) committing unto Him the administration of all things, (Eph. 1:20-22, Phil. 2:9, Col. 2:10) as well in heaven above as in the earth beneath; yet is He present with us His members, (Matt. 28:20) even to end of the world, in preserving and governing us with his effectual power and grace, who (when all things are fulfilled which God has spoken by the mouth of all His prophets since the world began)(Eph. 4:15-16) will come in the same visible form in the which He ascended, (Eph. 4:1-6, Phil. 3:16, Col. 2:2) with an unspeakable majesty, power, and company, to separate the lambs from the goats, the elect from the reprobate, (Matt. 25:46, Phil. 3:20) so that none, whether He be alive then or dead before, shall escape His judgment. (Matt. 24:30-31, Acts 10:42, 1 Cor. 15:22-23, 1 Thess. 4:16-17, 2 Thess. 1:7-10, 2 Tim. 4:1, 8)
Moreover, I believe and confess the Holy Ghost, God equal with Father and the Son, (Matt. 3:16-17, 1 John 5:7, 1 Pet. 1:2, 22, 1 Cor. 6:11,19 ,John 16:7-13, Acts 17[?]) who regenerates and sanctifies us, rules and guides us
into all truth, persuading most assuredly in our consciences that we are the children of God, (Rom. 8:13-17, Gal. 4:6-7) brethren to Jesus Christ, and fellow heirs with Him of life everlasting. Yet notwithstanding it is not sufficient to believe that God is omnipotent and merciful; that Christ has made satisfaction; or, that the Holy Ghost has this power and effect, except we do apply the same benefits to ourselves (Hab. 2:4, Rom. 1:17; 10:9 ff., 1 John 3:23) which are God’s elect. (Matt. 16:18, John 10:3-5, Eph. 5:25-27, Rom. 8:28 ff., Song 2) I believe therefore and confess one holy church, e which (as members of Jesus Christ, (Eph. 1:10, 22-23, Col. 1:18, 1 Cor. 12:12-13) the only head thereof) (Acts 3:21) consents in faith, hope, and charity, (Acts 1:11) using the gifts of God, whether they are temporal or spiritual, (Acts 2:41 ff.; 4:32ff;, Rom. 12:4 ff., 1 Cor. 12:1 ff., Eph. 4:7, 11-12) to the profit and furtherance of the same. Which church is not seen to man’s eye, but only known to God: (Rom. 2:28-29[?]) who of the lost sons of Adam, has ordained some, as vessels of wrath, to damnation, and has chosen others, as vessels of his mercy, to be saved; (Rom. 9:23, Eph. 1:4-6, 11-12) the which also, in due time, He calls to integrity of life and godly conversation, to make them a glorious church to Himself. (Rom. 8:30, Eph. 5:26-27) But that church which is visible, and seen to the eye, (Matt. 16:17, 1 Cor. 15:9) has three tokens, or marks, whereby it may be discerned.

First, the word of God contained in the Old and New Testaments, (Matt. 28:19-20, Rom. 10:14, 17, 2 Cor. 3-4, Eph. 2:20, John 10:3-6, 2 Tim. 3:15-16, 2 Pet. 1:20-21) which as it is above the authority of the same church, (Eph. 2:19-21, Matt. 17:5[?], John 10:3-8) and only [alone] sufficient to instruct us in all things concerning salvation, (John 20:31, 2 Tim. 3:15-17) so is it left for all degrees of men to read and understand. (Josh. 1:7-9, John 5:39) For without this word, neither church, council nor decree can establish any point touching salvation. (Eph. 5:17, Matt. 15:1-20)

The second [mark] is the holy sacraments: (Matt. 26:26-30; 28:19, Rom. 4:11, Eph. 5:26[?]) to wit, of baptism and Lord’s Supper; which sacraments Christ has left unto us as holy signs and seals of God’s promises. For as by baptism once received, is signified that we (as well infants as others of age and discretion) being strangers from God by original sin, (Rom. 5:6-10, Eph. 2:1-7, Titus 3:5, Gal. 3[?], Rom. 7:18 ff.) are received into His family and congregation, with full assurance, that although this root of sin lies hidden in us, yet to the elect it shall not be imputed; (Rom. 4:5-8[?], Ps. 32:1-2) so the Supper declares, that God, as a most provident Father, (1 Cor. 11:23-29) does not only feed our bodies, but also spiritually nourishes our souls with the graces and benefits of Jesus Christ (which the scripture calls eating of his flesh and drinking of his blood). (John 6:48-58) Neither must we, in the administration of these sacraments, follow man’s fantasy, but as Christ Himself has ordained, so must they be ministered; and by such as by ordinary vocation are thereunto called. (Heb. 5:4, John 3:27) Therefore, whosoever reserves and worships these sacraments, or contrariwise contemns them in time and place, procures to himself damnation.

The third mark of this church is ecclesiastical discipline, (Matt. 18:15-22, Luke 17:3-4, Lev. 19:17, Ecclesiasticus, 19:13-17) which stands in admonition and correction of faults. The final end whereof is excommunication, by the consent of the church determined, (1 Cor. 5:1ff.) if the offender is obstinate. And besides this ecclesiastical censure, I acknowledge to belong to this church a political magistrate, (Rom. 13:1-7, Wisdom 6:4, Titus 3:1, 1 Pet. 2:13-14) who ministers to every man to every man justice, defending the good and punishing the evil; to whom we must render honour and obedience in all things, which are not contrary to the word of God. (Acts 5:29) And as Moses, Hezekiah, Josiah, and godly rulers purged the church of God from superstition and idolatry, (Ex. 32:26-28, 2 Kings 18:4; 23:1 ff., 2 Chron. 29; 35:1 ff.) so the defence of Christ’s church appertains to the Christian magistrates, against all idolaters and heretics, as Papists, Anabaptists, with suchlike limbs of Antichrist, to root out all doctrine of devils and men, (2 Tim. 4:2-4, Col. 2:8, 16-23, Matt. 15:1-9, Isa. 29:13, Heb. 9:12, 14, 25-26, 28; 10:10, 12, 14, Acts 10:15, 1 John 2:22, Rom. 7:6, Gal. 5:1, Col. 2:8, Rom. 14:1 ff., 1 Tim. 4:1-8, Matt. 19:10-12, 1 Cor. 7:2, 9, 1 Cor. 8[?], 1 Cor. 10:25, 2 Cor. 6:16, Luke 17:23, Rom. 3:19-20, 1 Cor. 3:11, Gal. 4:9-10) as the Mass, Purgatory, Limbus Patrum, (2. According to Roman Catholic doctrine, the souls of some persons pass from this life into a place of limbo - neither heaven nor hell, but some other abode to await their final disposition. Papists hold that Limbus Patrum is the place bordering hell and purgatory where the Old Testament patriarchs waited until their redemption was completed by Christ, specifically by his descent into hell. The Romish notion of Christ’s descent into hell is openly repudiated in this confession; see the exposition of the phrase, “He descended into hell,” as found on page 38 above. See Richard A. Muller, Dictionary of Latin and Greek Theological Terms (Grand Rapids: Baker, 1985), “limbus,” p. 178.) prayer to saints, and for the dead; freewill, distinction of meats, apparel, and days; vows of single life, presence at idol service, man’s merits, with suchlike, which draw us from the society of Christ’s church - wherein stands only [alone] remission of sins, purchased by Christ’s blood to all them that believe, (Isa. 33:24, Matt. 18:18, John 20:23, 2 Cor. 5:9-13, Rom. 1:16; 10:11-12, Eph. 2:11 ff.) whether they are Jews or Gentiles - and lead us to vain confidence in creatures, and trust in our own imaginations. The punishment whereof, although God oftentimes differs in this life, (2 Pet. 2, Jude 4-16, Rom. 9[?]) yet after the general resurrection, (Acts 24:15, 1 Cor. 15:12ff., Phil. 3:19-21, 1 Thess. 4:13 ff.) when our souls and bodies shall rise again to immortality, they shall be damned to unquenchable fire; (2 Thess. 1:7-9, Isa. 30:27, John 5:29) and then we which have forsaken all man’s wisdom to cleave unto Christ, shall hear that joyful voice, Come ye blessed of my Father, inherit ye the kingdom prepared for you from the beginning of the world, (Matt. 25:21, 23, 34, 36) and so shall go triumphing with him in body and soul, (1 Thess. 4:16- 17; 5:9-10, John 5:29, Isa. 26:19) to remain in glory everlasting, where we shall see God face to face, (1 Cor. 13:12, 1 John 3:2, Jer. 31:34, Heb. 8:11) and shall no more need one to instruct another; for we shall all know him, from the highest to the lowest: To whom, with the Son and the Holy Ghost, be all praise, honour, and glory, now and ever. So be it.

Of Ministers and Their Election

What Things are Chiefly Required in the Pastors and Ministers

First, let the church diligently consider that the minister which is to be chosen (Acts 1:21-23, 13:2-3; 14:23) be not found culpable of any such faults which St. Paul reprehends in a man of that vocation, (1 Tim. 3:2-7, 2 Tim. 2:5-6; 4:5, Ezek. 33:7, Jer. 3:15, John 21:17, Isa. 62:6, 1 Cor. 9:16, 19-23) but contrariwise endowed with such virtues, that he may be able to undertake his charge, and diligently execute the same.
Secondly, that he distribute faithfully the word of God, and minister the sacraments sincerely, (2 Tim. 2:2, 14- 16, 23-25, 2 Cor. 4:1-2, 17, Matt. 26:26; 28:19-20, 1 Cor. 1:17-18, 21-24) ever careful not only to teach his flock publicly, but also privately to admonish them; (Acts 20:28, 31, 2 Tim. 4:2) remembering always, that if any thing perish through his default, the Lord will require it at his hands. (Ezek. 3:18-21, Ezek. 2, 1 Cor. 9:16)

Of Their Office and Duty

Because the charge of the word of God is of greater importance than that any man is able to dispense therewith; (1 Cor. 9:16, Acts 6:2, 4, Luke 12:14) and St. Paul exhorts to es-teem them as ministers of Christ, and disposers of God’s mysteries; (1 Cor. 4:1, 2 Cor. 4:1-2, 5, 7, 10) not lords or rulers, as St. Peter says, over the flock; (1 Pet. 5:2-8, 2 Cor. 1:24, Matt. 20:25-26) therefore the pastor’s or minister’s chief office stands in preaching the word of God, and ministering the sacraments. (Matt. 26:26ff.; 28:19-20, Mal. 2:6-7, 1 Pet. 4:10-11, Acts 3:2-3, 5; 16:10, 17, 1 Cor. 1:17ff.) So that in consultations, judgments, elections, and other political affairs, his counsel, (Acts 20:28, 2 Cor. 4:2, 5) rather than authority, takes place. And if so be the congregation, upon just cause, agrees to excommunicate, then it belongs to the minister, according to their general determination, to pronounce the sentence, (1 Cor. 5:1 ff.) to the end that all things may be done orderly, and without confusion. (1 Cor. 14:33, 40)

The Manner of Electing the Pastors and Ministers

The ministers and elders at such time as there wants a minister, assemble the whole congregation, (Acts 14:23, Titus 1:5, Acts 1:15-26) exhorting them to advise and consider who may best serve in that room and office. And if there be choice, the church appoints two or three, upon some certain day, to be examined by the ministers and elders. First, as touching their doctrine, (1 Tim. 3:2, 6, Titus 1:9) whether he that should be minister have good and sound knowledge in the holy scriptures, and fit and apt gifts to communicate the same to the edification of the people. For the trial whereof, they propose [to] him a theme or text to be treated privately, whereby his ability may the more manifestly appear unto them. Secondly, they inquire of his life and conversation, if he has in times past lived without slander [scandal], and governed himself in such sort, as the word of God has not heard evil, or been slandered through his occasion. (Rom. 2:19-24, Jam. 1:26-27, 1 Sam. 2:17, 24, 1 Tim. 5:17) Which being severally done, they signify unto the congregation, whose gifts they find most excellent and profitable for that ministry: appointing by a general consent, eight days at the least, that every man may diligently inquire of his life and manners. At the which time also, the minister exhorts them to humble themselves to God by fasting and prayer, (Acts 13:3; 14:23, Luke 2:37) that both their election may be agreeable to his will, and also profitable to the church. And if in the mean season anything be brought against him whereby he may be found unworthy by lawful probations, then is he dismissed and some other presented. If nothing be alleged upon some certain day, one of the ministers, at the morning sermon, presents him again to the church, framing his sermon, or some part thereof, to the setting forth of his duty.

Then at afternoon, the sermon ended, the minister exhorts them to the election, with the invocation of God’s name, (1 Cor. 10:31, Col. 3:17, Matt. 9:37-38) directing his prayer as God shall move his heart. In like manner, after the election, the minister gives thanks to God, (1 Thess. 5:18, Col. 4:2, Eph. 5:20, Phil 1:3) with request of such things as shall be necessary for his office. After that he is appointed minister, the people sing a psalm and depart.

Of the Elders, and as Touching Their Office and Election

The elders must be men of good life and godly conversation, (Num. 11:16 ff. Acts 14:23; 16:4; 20:17ff. Rom. 12:8 Eph. 4:11-16 1 Cor. 12:28 Jam. 5:14 1 Pet. 5:1-3) without blame and all suspicion; careful for the flock, wise, and, above all things, fearing God: whose office stands in governing with the rest of the ministers, in consulting, admonishing, correcting, and ordering all things appertaining to the state of the congregation. And they differ from the ministers, in that they preach not the word, nor minister the sacraments. In assembling the people, neither they without the ministers, nor the ministers without them, may attempt anything. And if any of the just number want, the minister, by the consent of the rest, warns the people thereof, and finally admonishes them to observe the same order which was used in choosing the ministers.

Of the Deacons, and Their Office and Election

The deacons must be men of good estimation and report,(Acts 6:1-6, 1 Tim. 3:8-13) discreet, of good conscience; charitable, wise, and finally adorned with such virtues as St. Paul requires in them. Their office is to gather the alms diligently, and faithfully to distribute them,(Rom. 12:7-8) with the consent of the ministersand elders; also to provide for the sick and impotent persons; having ever a diligent care, that the charity of godly men be not wasted upon loiterersand idle vagabonds. (2 Thess. 3:10-12) Their election is, as has been before rehearsed in the ministers and elders.

Of Teachers or Doctors

We are not ignorant that the scriptures make mention of a forth kind of ministers left to the church of Christ, which also are very profitable,
where time and place do permit. But for lack of opportunity, in this our dispersion and exile, we cannot well have the use thereof; and would to
God it were not neglected where better occasion serves. These ministers are called teachers or doctors, (Eph. 4:11, 1 Cor. 12:28) whose office is to instruct and teach the faithful in sound doctrine, providing with all diligence that the purity of the gospel be not corrupted, either through ignorance, or evil opinions. Notwithstanding, considering the present state of things, we comprehend under this title such means as God has in his church, that it should not be left desolate, nor yet His doctrine decay for default of ministers thereof. Therefore to term it by a word more usual in these our days, we may call it the order of schools, wherein the highest degree, and most annexed to the ministry and government of the church, is the exposition of God’s word, which is contained in the Old and New Testaments. But because men cannot so well profit in that knowledge, except they be first instructed in tongues and human sciences (for now God works not commonly by miracles), it is necessary that seed be sown for the time to come, to the intent that the church be not left barren and wasted to our posterity; and that schools also be erected, and colleges maintained, with just and sufficient stipends, wherein youth may be trained in the knowledge and fear of God, that in their ripe age they may prove worthy members of our Lord Jesus Christ, whether it be to rule in civil policy, or to serve in the spiritual ministry, or else to live in godly reverence and subjection.

The Weekly Assembly of the Ministers, Elders, and Deacons

To the intent that the ministry of God’s word may be had in reverence, and not brought to contempt through the evil conversation of such as
are called thereunto, (Rom. 2:19-24, Ezek. 36:22-23, Isa. 52:5) and also that faults and vices may not by long sufferance grow at length to extreme inconveniences; (2 Tim. 2) it is ordained that every Thursday the ministers and elders, in their assembly or consistory, diligently examine all such faults and suspicions as may be espied, (1 Cor. 5) not only amongst others, but chiefly amongst themselves, lest they seem to be culpable of that which our Saviour Christ reproved in the Pharisees, (Matt. 7:3, Luke 6:41, Rom. 2:17-24) who could espy a mote in another man’s eye, and could not see a beam in their own. And because the eye ought to be more clear than the rest of the body, (Matt. 6:22-23, Luke 11:34) the minister may not be spotted with any vice, but to the great slander of God’s word, whose message he bears: therefore it is to be understood that there are certain faults, which if they be deprehended in a minister, he ought to be deposed: as heresy, Papistry, schism, blasphemy, perjury, fornication, theft, drunkenness, usury, fighting, unlawful games, with suchlike. Others are more tolerable, if so be that after brotherly admonition he amends his fault: as strange and unprofitable fashion in preaching the scriptures; curiosity in seeking vain questions; negligence, as well in his sermons, and in studying the scriptures, as in all other things concerning his vocation; scurrility, flattering, lying, backbiting, wanton words, deceit, covetousness, taunting, dissolution in apparel, gesture, and his other doings; which vices, as they are odious in all men, so in him that ought to be as an example to others of perfection, (Matt. 5:13, Mark 9:50?) in no wise are to be suffered; especially, if [it] so be that, according to God’s rule, being brotherly advertised, (Matt. 18:15-17, Luke 17:3, Jam. 5:16, 19-20) he acknowledge not his fault and amend.

Interpretation of the Scriptures

Once every week, the congregation assembles to hear some place of the scriptures orderly expounded.(1 Cor. 14:1 ff., 1 Thess. 5:20, Eph. 4:29, 1 Cor. 12:28-31) At which time, it is lawful for every man to speak or enquire, as God shall move his heart, and the text minister occasion; so it be without pertinacity or disdain, as one that rather seeks to profit than to contend. And if [it] so be any contention arise, then such as are appointed moderators, either satisfy the party, or else if he seems to evil, exhort him to keep silence, referring the judgement thereof to the ministers and elders, to be determined in their assembly or consistory before mentioned. qeQ
When the congregation is assembled at the hour appointed, the minister uses one of these two confessions, or like in effect, exhorting the people diligently to examine themselves, following in their hearts the tenor of his words.

A Confession of Our Sins, Framed to Our Time, out of the 9th Chapter of Daniel

O Lord God, which art mighty and dreadful, thou that keepest covenant, and shewest mercy to them that love Thee and do Thy commandments: (Neh. 1:5, Job 9, 38-40, Ps. 24, 76, 77:10 ff., 139) We have sinned; we have offended; (Ex. 20:6, Luke 7:47) we have wickedly and stubbornly gone back from Thy laws and precepts. (Gen. 3:6-19, Rom. 5:12ff., 1 John 1:8-10, Ps. 32:5; 106:6 ff.) We would never obey Thy servants the prophets that spake in Thy name, (Lev. 26, Deut. 28, Jer. 26:4-6, 29:19, Neh. 1:6-11) to our kings and princes, to our forefathers, and to all the people of our land. O Lord, righteousness belongeth unto Thee; (Ps. 11:7, Jam. 1:13, Job 4:17-19; 9:1 ff.; 25:4-6) unto us pertaineth nothing but open shame, as it is come to pass this day unto our miserable country of England; yea unto all our nations, whether they be far or near, through all lands, wherein they are scattered for the offences that they and we have committed against Thee, (Ps. 89:10 [?], Jer. 26-27) so that the curses and punishments which are written in Thy law (Lev. 26:14 ff., Deut. 27-30) are now poured upon us; and Thou hast performed those words wherewith Thou didst menace us and our rulers that governed us, in bringing the same plagues upon us which before were threatened. And yet notwithstanding, both they and we proceed in our iniquity, and cease not to heap sin upon sin. For they which once were well instructed in the doctrine of Thy gospel, are now gone back from the obedience of thy truth, and are turned again to that most abominable idolatry, (2 Pet. 2:20-22, Prov. 26:11, Heb. 6:4-6; 10:26-31) from the which they were once called by the lively preaching of Thy word. And we, alas! to this day, do not earnestly repent us of our former wickedness, neither do we rightly consider the heaviness of thy displeasure. (Ps. 19:12-13, Deut. 31:16ff.; 29:20, Ezek. 5:5-11) Such is thy just judgment, O Lord, that thou punisheth sin by sin, and man by his own inventions, (Rom. 1:18 ff.) so that there can be no end of iniquity, except Thou prevent us (Isa. 65:1) with Thy undeserved grace. (Eph. 2:5)

Therefore convert us, O Lord, and we shall converted; (Ps. 85:4, Jer. 31:18) for we do not offer up our prayers trusting in our own righteousness, (Titus 3:5, 2 Tim. 1:9) but in Thy manifold mercies. And although Thou hast once of Thy especial grace delivered us from the miserable thraldom of error and blindness, and called us many times to the sweet liberty of Thy gospel, (Gal. 4 & 5:1 ff.) which we notwithstanding have most shamefully abused, in obeying rather our own lusts and affections, (Gal. 5:13-21) than the admonitions of Thy prophets; (Zech. 7:8-14) yet we beseech Thee once again, for Thy name’s sake, (Ps. 23:3; 25:11) to pour some comfortable drop of Thy accustomed mercies upon us; incline Thine ears, and open Thine eyes, (Ps. 71:1 ff.) to behold the grievous plagues of our country, the continual sorrows of our afflicted brethren, and our woeful banishment. And let our afflictions and just punishments be an admonition and warning to other nations among whom we are scattered, that with all reverence they may obey thy holy gospel; lest for like contempt, in the end, like or worse plagues fall upon them. (Matt. 11:20-24; 12:41, Luke 10:13-16)

Wherefore, O Lord, hear us! O Lord, forgive us! O Lord, consider and tarry not over long! but for Thy dear Son Jesus Christ’s sake, be merciful unto us, and deliver us. (John 16:23-24) So shall it be known to all the world, that Thou only art the selfsame God, that ever showeth mercy to all such as call upon Thy holy name. (Ps. 103; 108:4, 136)

Another Confession for All States and Times

O eternal God and most merciful Father, we confess and acknowledge here, before Thy divine majesty, that we are miserable sinners,(Rom. 3:9 ff., Ps. 14:1-3) conceived and born in sin and iniquity, (Ps. 51:5) so that in us there is no goodness.(Rom. 7:15-25) For the flesh evermore rebels against the spirit, (Gal. 5:17) whereby we continually transgress Thy holy precepts and commandments, and so purchase to ourselves, through Thy just judgment, death and damnation.(Rom. 2:1 ff., Jer. 3:23-25, Isa. 40:7 [?])

Notwithstanding, O heavenly Father, forasmuch as we are displeased with ourselves for the sins that we have committed against Thee, and do unfeignedly repent us of the same, we most humbly beseech Thee, for Jesus Christ’s sake, to show thy mercy upon us, to forgive us all our sins, and to increase thy Holy Spirit in us: that we, acknowledging from the bottom of our hearts our own unrighteousness, may from henceforth not only mortify our sinful lusts and affections, (Col. 3:5 ff., Rom. 6:1-7, Eph. 4:20-24; 5:3-5, 1 Pet. 2:11) but also bring forth such fruits as may be agreeable to Thy most blessed will; not for the worthiness thereof, but for the merits of Thy dearly beloved Son Jesus Christ, (Rom. 5:1 ff., Heb. 9:14, Eph. 2:16ff.) our only Saviour, whom Thou hast already given [as] an oblation and offering for our sins, and for whose sake we are certainly persuaded that Thou wilt deny us nothing that we shall ask in His name, according to Thy will. (John 14:13-14; 16:23, Matt. 7:7-12, Jam. 1:5-7)

For Thy Spirit does assure our consciences that Thou art our merciful Father, (1 John 3:24, Rom. 8:9-17, 37-39) and so lovest us Thy children through Him, that nothing is able to remove Thy heavenly grace and favour from us. To Thee, therefore, O Father, with the Son and the Holy Ghost, be all honour and glory, world without end. So be it. QeQ

This done, the people sing a Psalm all together, in a plain tune; which ended, the minister prays for the assistance of God’s Holy Spirit, as the same shall move his heart, and so proceeds to the sermon; using after
the sermon this prayer following, or such-like.

A Prayer for the Whole Estate of Christ’s Church

Almighty God and most merciful Father, we humbly submit ourselves, (1 Pet. 5:6) and fall down before Thy Majesty, (Num. 16:22, Deut. 9:18, Josh. 7:6) beseeching Thee from the bottom of our hearts, that this seed of Thy word, (Matt. 13:3-8) now sown amongst us, may take such deep root, that neither the burning heat of persecution cause it to wither, neither the thorny cares of this life do choke it, but that as seed sown in good ground, it may bring forth thirty, sixty, and an hundred fold, as thy heavenly wisdom hath appointed. And because we have need continually to crave many things at thy hands, we humbly beseech thee, O heavenly Father, to grant us thy Holy Spirit (Luke 11:13, Rom. 8:12-17, Jam. 5:16, 1 John 5:14, Rom. 12:11-12, Wisdom 9:17-18) to direct our petitions, that they may proceed from such a fervent mind as may be agreeable to Thy most blessed will. (2 Cor. 3:5, John 15:5, Phil. 2:13) And seeing that our infirmity is able to do nothing without thy help, and that thou art not ignorant with how many and great temptations (Ps. 40:12-13, 17, 1 Pet. 1:6) we poor wretches are on every side enclosed and compassed, let Thy strength, O Lord, sustain our weakness, that we being defended with the force of Thy grace, may be safely preserved against all assaults of Satan, who goeth about continually like a roaring lion, seeking to devour us. (1 Pet. 5:8)
Increase our faith, (Luke 17:5) O merciful Father, that we do not swerve at any time from Thy heavenly word, but augment in us hope and love, with a careful keeping of all Thy commandments, that no hardness of heart, (Ps. 95:7-8, Heb. 3:7ff.; 4:7) no hypocrisy, no concupiscence of the eyes, (1 John 2:15-17) nor enticements of the world, do draw us away from thy obedience. And seeing we live now in these most perilous times, (1 Tim. 4:1 ff., 2 Pet. 3:3 ff., 2 Tim. 3:1ff., Jude) let Thy Fatherly providence defend us against the violence of all our enemies, which do everywhere pursue us; but chiefly against the wicked rage and furious uproars of that Romish idol, enemy to Thy Christ. (2 Thess. 2:1 ff., 1 John 2:18, Rev. 13, 17)

Furthermore, forasmuch as by Thy holy apostle we are taught to make our prayers and supplications for all men, (1 Tim. 2:1 ff.) we pray not only for ourselves here present, but beseech thee also, to reduce all such as be yet ignorant, from the miserable captivity of blindness and error, to the pure understanding and knowledge of Thy heavenly truth, that we all, with one consent and unity of minds, (Rom. 15:6, 1 Cor. 1:10, Eph. 4:3) may worship thee our only God and Saviour; and that all pastors, shepherds, and ministers, to whom Thou hast committed the dispensation of Thy holy word, (John 21:15-17, Matt. 28:19-20, 1 Cor. 9:16 ff., Mark 16:15) and charge of thy chosen people, (1 Pet. 5:1-3) may both in their life and doctrine be found faithful, setting only before their eyes Thy glory; and that by them, all poor sheep which wander and go astray, may be gathered and brought home to thy fold.
Moreover, because the hearts of rulers are in thy hands (Prov. 21:1) we beseech Thee to direct and govern the hearts of all kings, princes, and magistrates to whom Thou hast committed the sword; (Rom. 13:4, John 19:11) especially, O Lord, according to our bounden duty, we beseech Thee to maintain and increase the honourable estate of this city, into whose defence we are received, the magistrates, the council, and all the whole body of this commonwealth: Let Thy Fatherly favour so preserve them, and Thy Holy Spirit so govern their hearts, that they may in such sort execute their office, that thy religion may be purely maintained, manners reformed, and sin punished according to the precise rule of Thy holy word. (1 Tim. 1:3 ff., Jam. 1:18 ff.)

And for that we are all members of the mystical body of Christ Jesus, (1 Cor. 12:12-13, Rom. 12:4-5) we make our requests unto thee, O heavenly Father, for all such as are afflicted with any kind of cross or tribulation, (Jam. 5:13-15) as war, plague, famine, sickness, poverty, imprisonment, persecution, banishment, or any other kind of Thy rods, whether it be calamity of body, or vexation of mind, (2 Cor. 1:6 ff., Heb. 13:3) that it would please Thee to give them patience and constancy, till Thou send them full deliverance of all their troubles. And as we are bound to love and honour our parents, kinfolks, friends, and country, (Ex. 20:12) so we most humbly beseech Thee to show Thy pity upon our miserable country of England, which once, through Thy mercy, was called to liberty, and now for their and our sins, is brought unto most vile slavery and Babylonian bondage.

Root out from thence, O Lord, all ravening wolves, (Matt. 7:15, Acts 20:29) which to fill their bellies destroy thy flock. (Ezek. 34:1 ff., Rom. 16:17-18, Phil. 3:2, 18-19) And show thy great mercies upon those our brethren which are persecuted, cast in prison, and daily condemned to death for the testimony of Thy truth. (Heb. 13:3, Rom. 8:36, Ps. 44:22) And though they be utterly destitute of all men’s aid, (John 16:33) yet let Thy sweet comfort never depart from them, but so inflame their hearts with Thy Holy Spirit, that they may boldly and cheerfully abide such trial (1 Pet. 1:7) as thy godly wisdom shall appoint. (Acts 2:23, Matt. 10:35 ff., Luke 21:12ff.) So that at length, as well by their death as by their life, (Rom. 14:7-8) the kingdom of Thy dear Son Jesus Christ may increase and shine through all the world. In whose name we make our humble petitions unto thee, as he hath taught us.

Our Father which art in heaven, etc.

Almighty and ever living God, vouchsafe, we beseech Thee, to grant us perfect continuance in Thy lively faith, augmenting the same in us daily, (Luke 17:5) till we grow to the full measure of our perfection in Christ, (Eph. 4:12-16) whereof we make our confession, saying, “I believe in God,” etc. qeQ
Then the people sing a Psalm, which ended, the minister pronounces one of these blessings, and so the congregation departs.

The Lord bless you and save you; the Lord make His face shine upon you, and be merciful unto you; the Lord turn His countenance towards
you, and grant you His peace. (Num. 6:24-26)

The grace of our Lord Jesus Christ, the love of God, and communion of the Holy Ghost, be with you all. So be it. (2 Cor. 13:14) qeQ

It shall not be necessary for the minister daily to repeat all these things before mentioned, but beginning with some manner of confession, to proceed to the sermon; which ended, he either uses the prayer for all estates before mentioned, or else prays, as the Spirit of God shall move his heart, framing the same according to the time and matter which he hath entreated of. And if there shall be at any time any present plague, famine, pestilence, war, or suchlike, (Lev. 26:14ff., Deut. 28:15ff., 1 Kings 8:33-40, 2 Sam. 21[?]) which are evident tokens of God’s wrath; as it is our part to acknowledge our sins to be the occasion thereof, so are we appointed by the scriptures to give ourselves to mourning, fasting, and prayer, as the means to turn away God’s heavy displeasure. Therefore, it shall be convenient that the minister, at such time, not only admonish the people thereof, but also use some form of prayer, according as the present necessity requires, to the which he may appoint, by a common consent, some several day after the sermon, weekly to be observed.

The Order of Baptism

First note, that forasmuch as it is not permitted by God’s word, that women should preach or minister the sacraments; and it is evident that the sacraments are not ordained of God to be used in private corners as charms or sorceries, but left to the congregation, and necessarily annexed to God’s word as seals of the same; therefore the infant which is to be baptized shall be brought to the church, on the day appointed to common prayer and preaching, accompanied with the father and godfather. So that after the sermon, the child being presented to the minister, he demands this question: Do you present this child to be baptized, earnestly desiring that he may be engrafted in the mystical body of Jesus Christ?

`The answer: Yes, we require the same.

The minister proceeds: Then let us consider, dearly beloved, how Almighty God has not only made us his children by adoption, Rom. 8:14-17, Gal. 4:4-7, Eph. 1:5; 2:18-19) and received us into the fellowship of his church; but also has promised that he will be our God, and the God of our children, unto the thousandth generation. (Gen. 17:7, Ex. 20:6, Deut. 7:9, Isa. 59:21) Which thing, as He confirmed to His people of the Old Testament by the sacrament of circumcision, (Gen. 17:7ff., Rom. 4:11) so has He also renewed the same to us in his New Testament by the sacrament of baptism; (Col. 2:11-12, Gal. 3:27, Acts 2:38-39) doing us thereby to wit, that our infants appertain to Him by covenant, and therefore ought not to be defrauded of those holy signs and badges whereby His children are known from infidels and pagans. (Acts 10:47-48)

Neither is it requisite, that all those that receive this sacrament have the use of understanding and faith; but chiefly that they be contained under the name of God’s people: (Acts 2:38-39, 1 Cor. 7:4) so that remission of sins in the blood of Christ Jesus does appertain to them by God’s promise. Which thing is most evident by St. Paul, (1 Cor. 7:14) who pronounces the children begotten and born, either of the parents being faithful, to be clean and holy. Also our Saviour Christ admits children to His presence, embracing and blessing them. (Mark 10:13-16, Matt. 19:13-15, Luke 18:15-16, Ps. 22:9-10) Which testimonies of the Holy Ghost assure us, that infants are of the number of God’s people; and that remission of sins does also appertain to them in Christ. Therefore, without injury, they cannot be debarred from the common sign of God’s children. Neither yet is this outward action of such necessity, that the lack thereof should be prejudicial to their salvation, (Rom. 4:10, Gal. 3:1 Fff., Gen. 15:6; 17:12) if that prevented by death, they may not conveniently be presented to the church.
But we (having respect to that obedience which Christians owe to the voice and ordinance of Christ Jesus, who commanded to preach and baptize all without exception), (Mark 16:15-16, Matt. 28:19) do judge them only unworthy of any fellowship with Him, who contemptuously refuse such ordinary means as His wisdom has appointed to the instruction of our dull senses.

Furthermore, it is evident that baptism was ordained to be ministered in the element of water, (Matt. 3:11, 1 Pet. 3:21, 1 John 5:6, 8, 1 Cor. 10:1-4) to teach us, that like as water outwardly does wash away the filth of the body, so inwardly does the virtue of Christ’s blood purge our souls from that corruption and deadly poison wherewith by nature we were infected: (Eph. 2:1 ff.) whose venomous dregs, (Rom. 7:5 ff.) although they continue in this our flesh, yet by the merits of his death are not imputed unto us, (Rom. 4:1 ff., Gal. 3:1 ff., Ps. 32:1-2) because the justice of Jesus Christ is made ours by baptism. (Rom. 6:3-6, Gal. 3:27) Not that we think any such virtue or power to be included in the visible water or outward action (for many have been baptized, and yet never inwardly purged), but that our Saviour Christ, who commanded baptism to be ministered, will, by the power of his Holy Spirit, effectually work in the hearts of His elect (Acts 2:41-42; 13:48) (in time convenient) all that is meant and signified by the same. And this the scripture calls our regeneration, (Eph. 2:1 ff., 1 Cor. 12:9-11, Rom. 6:3-6, Col. 2:12-13[?]) which stands chiefly in these two points: in mortification (that is to say, a resisting of the rebellious lusts of the flesh), and newness of life, whereby we continually strive to walk in that pureness and perfection wherewith we are clad in baptism. And although we in the journey of this life are encumbered with many enemies, (1 Pet. 5:8, Luke 22:31, Job 7[?]) which in the way assail us, yet we fight not without fruit. For this continual battle which we fight against sin, death, and hell, (Rom. 5:3-5, 1 Pet. 1:5-7, Jam. 1:2-4, Eph. 6:10-18) is a most infallible argument that God the Father, mindful of His promise made unto us in Christ Jesus, does not only give us motions and courage to resist them, but also assurance to overcome and obtain victory. (1 Cor. 15:57-58, Hos. 13:14, Heb. 2:14-15, Job 19:25 ff. [?]) Wherefore, dearly beloved, it is not only of necessity that we be once baptized, but also it much profits oft to be present at the ministration thereof; that we being put in mind of the league and covenant made betwixt God and us, (Deut 6:1 ff., Josh. 1:8) that He will be our God, and we His people, He our Father, and we His children, (Jer. 31:33, Heb. 8:8-12) may have occasion as well to try our lives past as our present conversation, and to prove ourselves, whether we stand fast in the faith of God’s elect, or contrariwise have strayed from Him through incredulity and ungodly living; (Eph. 4:22 ff[?], Col. 3:8 ff., Heb. 13:9 [?]) whereof if our consciences do accuse us, yet byhearing the loving promises of our heavenly Father (who calls all men to mercy by repentance), (Ezek. 18:21-22, Acts 11:18, 2 Pet. 3:9, Deut. 4:29-31; 6:1ff.) we may from henceforth walk more warily in ourvocation.

Moreover, you that are fathers and mothers may take hereby most singular comfort, to see your children thus received into the bosom of Christ’s congregation, whereby you are daily admonished that you nourish and bring up the children of God’s favour and mercy, over whom His fatherly providence watches continually. (Matt. 18:12-14) Which thing, as it ought greatly to rejoice you (knowing that nothing can chance unto them without His good pleasure), (Matt. 6:25-34, Luke 12:6-7) so ought it to make you diligent and careful to nurture and instruct them in the true knowledge and fear of God. (Deut. 4:9; 6:7; 11:19, Eph. 6:4) Wherein if you are negligent, you do not only injury to your own children, (1 Sam. 2:22-25, 2 Kings 2:23-24) hiding from them the good will and pleasure of Almighty God their Father, but also heap damnation upon yourselves, in suffering His children bought with the blood of His dear Son, so traitorously (for lack of knowledge) to turn back from Him.

Therefore it is your duty, with all diligence, to provide that your children, in time convenient, be instructed in all doctrine necessary