THE CONFESSION of FAITH, OF The Reformed CHURCHES in the NETHERLANDS. WITH The FORMS which they use In 

The administration of the Sacraments.  
The Exercise of Ecclesiastical discipline.  
The confirmation of Ecclesiastical Officers, Ministers, Elders and Deacons.  
The Celebration of Marriage before the Church.   Translated out of Dutch into English.   printer's device of Steven Swart, featuring an angel holding up a book, standing over a skeleton lying on the ground 
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 only and single Spiritual Being, which we call God: everlasting, incomprehensible, invisible, unchangeable, infinite, almighty, perfectly wise, just, good, and a superabounding fountain of all good.   

II.  
We know him by two means: First by the Creation, and maitaning, and governing of the whole World; seeing 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 himself 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 Volumes 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 eight lesser Prophets, viz. Hosea, Joel, Amos, Obadiah, 〈◊〉 Micah, Nahum, Habbakuk, Zephaniah, Haggai, Zechariah, Malachi. Those of the New Testament are the four Evangelists, viz. Matthew, 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 Timothy, 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 Judas, and the Revelation of the Apostle John.   

V  
These Books only 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 Toby 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 do 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 unlawful, for any one though an Apostle, to teach otherwise then we are taught by the Holy Scriptures; nay though it was an Angel from heaven, as St 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 complete in all respects. Neither ought we to compare the writings of any men, though 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 People, nor Counsels or Decrees. For all men are naturally Liars, and more vain than Vanity itself. Therefore we reject 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 only 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 do 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 only 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 only the Son: the Father hath never been without his Son, or without his Holy Ghost; for they are all three coeternal, 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 chief 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; only to select them distinctly and judicially. In Genes. 1: 26. God saith, Let us make man in our image, after our likeness, etc. and us. 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 appears, that there is more than 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 people there are; but that which seems 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. Baptise all Nations in the name of the Father, and of the Son, and of the Holy Ghost. In the Gospel of St Luke the Angel Gabriel speaks 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 Being; and though this Doctrine far surpasses the understanding of man, we nevertheless now believe the same through the Word, waiting until we shall enjoy the complete 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 always been assented and maintained by the true Church, eversince the times of the Apostles, hitherto, against the Jews, Mahometans, and some false Christians and Heretics, as Martion, 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 Nicaea, and of Athanasius; and also that which conformable there unto is agreed upon by the Ancients.   

X.  
We believe that Jesus Christ according to his divine Nature is the only begotten Son of God, born from eternity; not made, nor created (for then he should be a Creature) but coessential with the Father, also coeternal, the express image of his Father's substance, and the brightness of his Glory, equal with him in all things. Who is the Son of God not only 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 calls 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 go forth have been from of old, from everlasting; and the Apostle, That he hath neither beginning of days, 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 and the Son from everlasting, not being made, nor created, nor born, but only 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 being, shape and form, and several 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 far corrupted, that they are become enemies unto God and every good thing: laying in wait, to the utmost off their power, like robbers and murderers 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 themselves, 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 dismissed 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, than 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 ourselves that we are Disciples of Christ, only 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 bountiful 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 numbered) nor a Bird, can fall upon the ground, without the will of our Father: on whom we do rely, well 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 himself 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 form 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 himself 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 himself from God, his true life, having corrupted his whole nature: whereby he hath brought upon him corporal and Spiritual death. Being thus become wicked, perverted, and corrupted in all his ways, 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, saying 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  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 himself; since Christ saith No man can come unto me, except the Father, who has sent me, draws 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 knows, that we are not able out of ourselves to think any thing, as from ourselves, but that our ability is from God: and therefore what the Apostle saith aught with right to be kept sure and firm; 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 ye can do nothing.   

XV.  
We believe that through the disobedience of Adam the Original Sinn has spread itself over all Mankind: which is a Corruption of the whole Nature, and an hereditary disease, where with all Infants are infected even in their mother's womb, and which produceth in man all sorts of sin, 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 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 sense 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.  
We believe that the whole generation of Adam being fallen into corruption and ruin by the sin of the first man, God hath showed himself such as he is, viz. Merciful and just: Merciful, because he draweth out of this Corruption and delivers those, whom he hath elected in his eternal and unchangeable council, of his mere 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.  
We believe that our gracious God, by his wonderful wisdom and goodness, seeing that man had cast himself 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.  
We confess that God hath fulfiled the promises which he hath made unto the Fathers by the mouth of his holy Prophets, sending his own only 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 only 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 only taken upon him the humane nature, as to the Body, but also a real human soul, that so he might be a real man. For seeing that both the Soul and the body were lost, it was needful 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, we 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.  
We 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 always been uncreated, without beginning of days or end of life, filling heaven and earth; also the humane nature hath not lost its qualities; but remained a Creature having beginning of days, 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 always united with the humane, even when he laid in the Grave: And the Godhead did not cease in him, no more than when he was a little Child, though 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  
We 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 poured 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.  
We believe Jesus Christ to be an everlasting Highpriest with and after the order of Melchisedec, having proposed himself in our name to the Father for to allay his anger with full satisfaction, offering himself up unto the Cross, and shedding his precious blood, to the cleansing of our sins, as the Prophets have foretell. 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 paid 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 blood falling upon the ground. He cried, My God, my God, why hast thou forsaken me? Suffering all this for the remission of our sins. Therefore we say right well 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.  
We 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, than he, who enjoys Christ by Faith, must have his salvation entirely 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 we have just cause to say with St. Paul, that we are justified only by Faith, or by Faith without works. Yet, to speak more properly, we do not mean the Faith to be that, by which we are justified, for it is but an Instrument, by which we 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 Righteousness, and Faith is an Instrument by which we are made partakers of all his goods; which being become ours, are more than sufficient to the absolving us of our sins.   

XXIII.  
We 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 we are justified freely, or through Grace, by the Redemption which is in Christ Jesus. And therefore we do always lay hold of this foundation; giving all glory unto God, and humbling and acknowledging ourselves to be such, as realy we are: without boasting of any thing out of ourselves, or our own merits, but only relying on the obedience of Christ the crucified; which is ours, if we believe in him; being sufficient to hid 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 himself with fig-leaves. And truly if we were to appear before God, relying upon ourselves, or any other creature, though never so little, alas! we would be devoured. And therefore every one ought to say with David; Lord do not enter into judgement with thy servant; for no living creature will be justified before thee.   

XXIV.  
We 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 only out of love unto themselves, and for fear of being damned. It is therefore impossible that this holy Faith should be unfruitful in man; for we 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 we are justified, even before we do any good works; otherwise they could not be good, no more than the fruit of a Tree can be good, before the Tree itself is good. Thus we do good works, but not for any merit, (for what could we merit?) Nay we 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, we are unprofitable servants: we have done that which was our duty to do. Yet we do not deny that God rewards the good works, but it is through his grace, that he crownes his Gifts. Moreover though we act good works, yet we do not build our salvation thereon: for we 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 we should always be doubtful 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.  
We 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 remains with us in Christ Jesus, in whom they are fulfilled, in the mean while we 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.  
We believe that we have no acces unto God, but by the only Mediator and Advocate Christ Jesus the righteous: who for this cause is become man, uniting together the divine and humane nature, that so we 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 interceded 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 than Jesus Christ; who, though he was in the form of God, yet made himself 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 we were to seek for another Mediator, that might be favourable unto us whom could we find that would love us more, than he who laid down his life for us, even whilst we were his Enemies? And if we look for one that is mighty and majestious; who is more conspicuous than he that sits at the right hand of his Father, having all power in heaven and earth? Who shall be sooner heard then the well-beloved Son of God, Therefore it is only 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 appears from their writings. And it ought not to be objected here that we are not worthy, for it is not intended that we should offer up our prayers on the account of our worthiness, but only 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 Brothers in all things; that he might be a Merciful and faithful High Priest, to purify the sins of the people. For in that he himself hath suffered, being tempted he is able to secure them that are tempted. And to give us more encouragement to go to him, he tells us. Seeing then that we have a great Highpriest that is passed into the Heavens, Jesus the Son of God, let us hold fast our profession. For we have not an Highpriest, which cannot be touched with the feeling of our infirmities: but was in all points tempted like we are, yet without sin. Let us therefore come boldly unto the Throne of grace, that we may obtain Mercy, and find grace to help in time of need. The same Apostle saith, that we have liberty, to enter into the Holiest by the blood of Jesus; Let us draw near, saith he, in full assurance of saith, etc. 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 we then want more, since Christ himself says. I am the way, and the truth, and the life; no man cometh to the Father but by me. Why should we look for another Advocate, seeing it hath pleased God to give us his Son for an Advocate. Let us not leave him for to take another, or rather to seek for another, without ever finding him: for when God did give him unto us, he knew very well that we were Sinners. Therefore according to Christ's commandment, we call upon our heavenly Father through Jesus Christ our only Mediator, as we are taught in the Lord's prayer; being assured that what ever we pray for to the Father in his name, it shall be given us.   

XXVII.  
We believe and profess one only Catholic 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 sometimes 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 scattered through the whole World, being neve theless joined together and united with heart, will, and the same Spirit, by the power of Faith.   

XXVIII.  
We 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, aught to keep himself 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 themselves to the Instruction and Censure thereof, bowing their necks 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 themselves 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 themselves from this Church, or do not join with it, act against the ordinance of God.   

XXIX.  
We believe that it is requisite, to search diligently, and with a circumspect care to discern from the Word of God, which is the true Church; since all Sects that are in the World now adays do cover themselves with the name of the Church. We do not speak of the company of Hypocrites, who are mixed in the Church amongst the good ones, without belonging to the Church, though outwardly they are in it: but we say that the body and Communion of the true Church ought to be distinguished from all Sects who call themselves 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 himself, 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 only 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 only 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 days of their life, having continually recours to the blood, death, sustering 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 herself 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 relieth 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, covetousness and Idolatry. These two Churches may easily be known and distinguished.   

XXX.  
We believe that this true Church must be governed according to the Spiritual 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 Council; and by this means to maintain the true Religion, and to procure a free course for the true Doctrine; likewise that the Transgressor's be punished and restrained by Spiritual 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 faithful, and according to the rule which St. Paul preseribes in his Epistle to Timothy.   

XXXI  
We believe that the Ministers of the Word of God, and the Elders and Deacons, aught to be chosen to their respective offices by a lawful 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 himself by undecent means; but aught to stay until he be called 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 theyare, they have an equal power and Authority, being all Ministers of Jesus Christ, the one general Bishop and only head of the Church. Moreoever, lest the holy ordinance of God be violated or despised, we say, that every one ought te have a special 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 dissension, as much as possibly can be.   

XXXII.  
In the mean while we believe, although it may be serviceable and good, that those who govern the Church, do institute among themselves 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 only master hath ordered. And therefore we reject all manner of humane inventions and Laws, which any might introduce in the Worship of God, thereby to bind and compel 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.  
We believe that our gracious God, having regard on our meanness and infirmity, hath assorded us the Sacraments, for to be seals of his promises, and pledges of the kindness and grace of God unto us; and thereby to nourish and sustain our faith; having joined 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 works 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 we 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.  
We 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 abrogated the circumcision which was done with blood, hath instituted instead thereof the Sacrament of Baptism, by which we are received in the Church of God, and become separated from all other people and strange Religions, that so we may be fully addicted to him, and bear his Mark and Ensign; And it serves us for a testimony, that he will be our God, and a Gracious Father unto us for ever. Therefore he has given a Charge to Baptise all that are his, in the name of the Father, the Son, and the Holy Ghost, only with pure water, giving us thereby to understand, that as the water cleanses the filth of the body, when it is poured upon us, which may be seen upon the body of him who receives the Baptism, being sprinkled 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 we must pass, for to escape the Tyranny of Pharaoh, 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 signified 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 shilling them with all comfort, giving us a true assurance of his Fatherly Kindness, enduing us with the new man, and putting away the old man with all his deeds. Therefore we believe, that whosoever intends to enter into life eternal, he must be Baptised but once with the only Baptism, without ever repeating the same: for we cannot be born twice. And this Baptism is not only useful whilst the water is upon us; and that we receive the same, but also through all our life time; therefore we reject the error of the Anabaptists, who are not content with the one only Baptism, which once they have received, but condemn also the Baptism of the Infants of Believers; which we believe aught to be baptised 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 blood no less for the washing of the Children of the faithful, 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 Lamb, which was a Sacrament of Jesus Christ. Besides, what the Circumcision did unto the Jews, the same is done by the Baptism unto our Children; which is the cause why St. Paul calls the Baptism the Circumcision of Christ.   

XXXV.  
We believe and confess that our Saviour Jesus Christ has instituted and ordained the Sacrament of the holy Supper, to nourish and sustain those which he 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 only 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 we 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 only Saviour, is received in our souls, 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 we do not err, in saying that which we 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 always at the right-hand 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 himself unto us, with all his goods, and he causes us to enjoy both himself, 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 though 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 only the Believers are made Partakers of him. Lastly, we receive the holy Sacrament in the Congregation of the people of God with humility and reverence, solemnising 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 himself thereunto, without a foregoing trial, least eating of the bread and drinking of the cup, he eats and drinks himself a condemnation. To be short, through the using of this holy Sacrament we are stirred up to fervent Love to God and our neighbour. Therefore we reject all mixings and damnable inventions which men have added unto the Sacraments, accounting them but profanations of the same: and say, that we ought to be content with the ordinance delivered unto us by Christ and his Apostles; and that we ought to speak in the same Terms as they did.   

XXXVI.  
We 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 be 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 only, to take heed unto, and to watch over politic assaires; but also to maintain the holy Ecclesiastical service, for the hindering 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 submit himself 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 ways, and that we may live quietly and peaceably in all God liness, and honesty. And therefore we reject the Anabaptists and other seditious people, and in general all 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 we believe according to the Word of God, that when the time ordained of the Lord (though unknown to all Creatures) shall be accomplished, and the number of the elect completed, our Lord Jesus Christ will come down from heaven corporally and visibly, as he is ascended, with great Glory and Majesty, for to declare himself a Judge both of the living and the dead; appointing this old world to be burnt with fire and slames 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 Souls 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 die, 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 been 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 Judgement is terrible and dreadful to the evildoers and the wicked; but very desirable and comfortable to the godly and Elect; seeing then their full deliverance shall be 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 immortal; 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 Faithful 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 tears 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 we expect that great day with a great longing, that so we may fully enjoy the promises of God in Christ Jesus our Lord.    

FORM For the administration of the Sacrament of Baptism to Infants.  
THE Doctrine of Baptism, consisteth of these three points:  
First, That we, with our Children, are conceived and borne in sin, and are therefore children of wrath, insomuch that we cannot enter into the Kingdom of Heaven, except we be borne again. This is signified unto us by sprinkling the child with water; whereby the uncleanness of our souls is set forth unto us; and we are admonished to loathe ourselves, and to be humbled before God, and to seek our cleansing and salvation out of ourselves.  
Secondly, Baptism doth signify and seal unto us the washing away of our sins through Jesus Christ; therefore are we baptised in the name of the Father, the Son, and the Holy Ghost; God the Father doth witness and seal unto us, that he hath entered into an everlasting Covenant of grace with us, that he hath adopted us to be his children and heirs, and will provide for us all manner of good, and keep from us all evil, or turn it into good.  
When we are baptised in the name of the Son, the Lord Jesus Christ doth seal unto us, that he washeth us in his blood from all our sins, incorporating us into the fellowship of his death and resurrection, that we are freed from our sins, and accounted just before God.  
In like manner, when we are baptised in the name of the Holy Ghost; the holy Spirit of God doth assure us by this Sacrament, that he will dwell with us, and sanctify us to be members of Christ, applying unto us what we have in Christ, namely, the washing away of our sins, the daily reneuwing of our souls, till we be 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 we by God through Baptism admonished of, and obliged unto new obedience, namely, that we cleave to this One God, Father, Son, and Holy Ghost, that we trust in him and love him with all our heart, with all our souls, and all our mind, that we forsake the world, crucify our old nature, and walk in a new and holy life.  
And if through weakness sometimes we fall into sin, we must not despair of God's mercy, nor continue in sin, considering that Baptism is a sign and seal of our everlasting Covenant with God.  
And although our children understand not these things, yet may they not therefore be excluded from Baptism, for as they are without their knowledge partakers of the condemnation through Adam, so are they again received to mercy in Christ; as God speaks to Abraham, the Father of all the Faithful, and consequently to us, and our children, Genes. 17. saying: I will establish my Covenant between me and thee, and thy seed after thee in their generations for an everlasting Covenant to be 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 afar off, even as many as the Lord our God shall call. Hence it is, that God hath of old commanded that Infants should be circumcised, which circumcision was a seal of this Covenant, and the righteousness of faith; and therefore also Christ received the little Children, laid his hands upon them, and blessed them, Marc. 10. Seeing then Baptism is put in the place of circumcision, therefore Infants are to be Baptised as heirs of the Kingdom of God, and of the Covenant: and Parents are admonished to instruct their Children in these things when they are come to years of discretion.  
That therefore this holy ordinance of God may at this time be administered 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 Eternal God, who, according to thy severe judgement, didst punish with the Flood the impenitent and unbelieving World, and according to thine infinite mercy didst save Noah with his family; who didst drown hardhearted Pharaoh with all his people in the Red Sea, and didst safely lead thy people Israel through the same, by which Baptism was signified unto us, we beseech thee, that thou wilt be pleased out of thy infinite mercy, graciously to look upon these Infants [this Infant] and incorporate them [it] by thy holy spirit into thy Son Jesus Christ, that so they [it] may be buried with him into his death, and also rise with him to newness of life, that they [it] may take upon them [it] daily their [his] Crosse, follow him, and cleave unto him with a true faith, firm hope, and fervent love, and willingly leave this life (which is nothing else but a continual death) and at the last day may appear without fear before the tribunal 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 Baptism.  
Beloved in the Lord, ye have heard that Baptism is an ordinance of God to seal unto us, and unto our seed his Covenant, therefore we must use the same to this end, and not out of custom or superstition. That it may then be manifest that ye are thus minded, you are to answer sincerely upon these questions.  
First, Whether you do not acknowledge that however our children are conceived and borne in sin, and therefore are subject to all manner of miseries, yea to condemnation itself, yet that they are sanctified in Christ, and therefore as members of his Church ought to be baptised?  
Secondly, Whether you do not acknowledge the Doctrine contained in the Old and New Testament, and in the Articles of the Christian Faith; which is also taught in these Christian Churches here, to be the true and perfect Doctrine of Salvation?  
Thirdly, Whether you do not promise, and intent to see your children, when they come to years of discretion, every one whereof he is either Father or Witness, to be brought up in the foresaid Doctrine, to the uttermost of your power?  
Answer. Yea.  
After in baptising, the Minister of the Word of God shall say: N. I baptise thee in the Name of the Father, and the Son, and the Holy Ghost.   

A Thanksgiving.  
O Almighty and most merciful God and Father; we bless and praise thee, that thou hast forgiven all our sins to us and our children, through the blood of thy beloved Son Jesus Christ; and through thy Spirit received us as members of thy Son, and adopted us to be thy children, and confirmed the same by this holy Baptism; we beseech thee, through the same Son of thy love, to rule always these baptised Infants [Infant] that they [it] may be educated in true piety and Christianity, and grow up in the Lord Jesus Christ, acknowledging thy Fatherly goodness and loving kindness shown to them, [it] and to us, and live in all righteousness under our Only Teacher, King and Priest Jesus Christ, fight manfully against sin, Satan and his whole Kingdom, to land and praise thee, and thy Son Jesus Christ, with the Holy Ghost, the one and eternal God to all eternity. Amen.    

FORM For the administration of Holy Baptism to persons of years.  
HOwever children of Christian Parents (notwithstanding they understand not this mystery) must be baptised by virtue of the Covenant; yet it is not lawful to baptise those who are come to years of discretion, except they first be sensible of their sins, and make confession both of their repentance and faith in Christ For, for this cause hath not only John the Baptist preached according to the Commandment of God, the baptism of Repentance, for the remission of sins to those who confessed their sins, Marc. 1. & Luc. 3. But our Lord Jesus Christ hath also commanded his Disciples to teach all Nations, and then to baptise them in the Name of the Father, Son, and Holy Ghost, Math. 28. Marc. 16. adding this promise: He that believeth, and is baptised, shall be saved. According to which rule, the Apostles, as appeareth out of Act. 2. & 10. & 16. have baptised none who were of years of discretion, but such who made confession of their Faith and Repentance; therefore is it not lawful now a days to baptise those of years, except they have learned out of the preaching of the Gospel the mysteries of holy Baptism, and are able to give an account of their Faith by a confession of the mouth. Seeing therefore you are also desirous of holy Baptism, to the end it may be to you a seal of your engrafting into the Church of God, that it may appear that you do not only receive the Christian Religion, in which you have been privately examined by us, and of which also you have made Confession before us, but that you (through the grace of God) intent and purpose to lead a life according to the same, you are sincerely to give answer before God and his Church:  
First, Whether you believe 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 he sustaineth and governeth the same in so much that nothing can come to pass in Heaven or in Earth, without his will?  
Answer. Yea.  
Secondly, Whether you believe that you are conceived and borne in sin, consequently that you are a child of wrath by nature, unfit to any thing that is good, and prone to all evil, and that you in thoughts, words and deeds, have many times transgressed the Commandments of God, and whether you be hearty forry for your sins?  
Answer. Yea.  
Thirdly, Whether you believe, that Christ, who is the true and eternal God and a true Man, who hath taken his humane nature out of the flesh and blood of the Virgin Mary, be also given of God to you as your Saviour, and that you do receive by Faith in his blood forgiveness of sins, 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 only 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 always a Christian life, to forsake the world and all the evil lusts thereof (according as it becometh a member of Christ and his Church) and submit yourselves 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.   

FORM For the administration of the Supper of the Lord.  
BEloved in the Lord Jesus Christ; Harken 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, took Bread, and when he had given thanks, he broke it, and said: Take, eat, this is my body which is broken for you: this do in remembrance of me: after the same manner also he took the Cup, when he had supped, saying: This Cup is the New Testament in my blood, this do ye as often as ye drink it in remembrance of me: For as often as ye eat this Bread, and drink this Cup, ye do show the Lords death till he come: wherefore whosoever shall eat this Bread, and drink this Cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that Bread, and drink of that Cup, for he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body.  
That we may now to our comfort celebrate the Supper of the Lord, it is above all things necessary, that we first try ourselves aright: and secondly, that we direct it to that end for which Christ hath instituted and ordained the same, namely, to his remembrance.  
First, Every one consider by himself his sins, and the curses of God due unto him for the same, to the end that he may abhor and humble himself before God, considering that the wrath of God is such against sins, that rather than they should go unpunished, he hath punished the same in his beloved Son Jesus Christ with the shameful and bitter death of the Cross.  
Secondly, Every one try his own heart, whether he do believe this faithful promise of God, that all his sins are forgiven him only for the Passion and death of Christ, and that the perfect righteousness of Christ be imputed and freely given to him as his own, yea so perfectly as if he himself in his own person hath satisfied for all his sins, and consummated all righteousness.  
Thirdly, Every one examine his own Conscience, whether he purposeth with himself to show true thankfulness to God hereafter in his whole life, and to walk uprightly before the face of God; as also, whether he have laid aside unfeignedly all enmity, hatred, envy, and do resolve to walk 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 Son Jesus Christ: On the contrary those who have not this witness in their hearts, they eat and drink to themselves judgement.  
Wherefore we according to the commandment of Christ and the Apostle Paul, admonish all those, who are defiled with these following crimes, to keep themselves from the Table of the Lord, and do declare unto them that they have no part in the Kingdom 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 word, 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 murderers, contentious persons, who live in hatred and envy against their neighbour; all adulterers, whoremongers, drunkards, thiefs, 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 faithful) lest their judgement and condemnation be made the heavier and increased.  
But Beloved in the Lord, this is not to cast down or to deject the contrite hearts of the faithful, as if none might come to the Table of the Lord but such as are freed from all sin: For we come not to this Supper to testify that we in ourselves are perfect and just, but on the contrary considering that we must seek our life out of ourselves in Christ, we acknowledge herewith that we lie in death: therefore notwithstanding we feel many infirmities and weaknesses in us, namely, that we have not such a perfect faith, that we do not give ourselves to serve God with that zeal as we are bound, but must fight daily against the weakness of our faith and the lusts of our flesh; yet seeing by the grace of God we are sorry for these weaknesses, therefore we rest assured, that no sin 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 drink.  
Let us now also consider to what end Christ hath instituted his Supper; namely, that we do it in remembrance of him. Now after this manner are we to remember him by it.  
First, That we are confidently persuaded in our hearts, that our Lord 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 we 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 righteousness; chief when the burden of our sins, and the wrath of God pressed out of him that bloody sweat in the Garden, where he was bound that we might be freed from our sins, and afterwards sustained innumerable injuries that we might never be confounded, was innocently condemned to death, that we might be absolved before the judgement seat of God; yea, suffered his blessed body to be nailed to the Cross, that he might fasten upon it the handwriting of our sins, and hath also taken upon himself the curse due to us, that he might fill us with his blessing, and hath humbled himself into the deepest pangs of Hell with soul and body on the tree of the Cross, where he cried out with a loud voice, My God, my God, Why hast thou forsaken me? that we might be 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 he said, It is finished.  
And that we might firmly believe that we belong to this Covenant of grace, the Lord Jesus Christ in his last Supper took Bread, gave thanks, broke it, and gave it to his Disciples and said, Take, eat, this is my Body which is given for you; do this in remembrance of me. In like manner also after Supper, he took the Cup, gave thanks, and said; Drink ye all of this: This Cup is the new Testament in my blood, which is shed for you and for many, for the remission of sins: do this, so often as ye drink of it, in remembrance of me. That is, as often as ye eat of this Bread, and drink of this Cup, ye shall thereby, as by a certain pledge and remembrance, be admonished and assured of this my hearty love and faithfulness towards you, that whereas ye should have suffered eternal death, I have given my body into the death of the Cross, and shed my blood for you; and as certainly as you see this Bread broken before your eyes, and this Cup given to you, and ye with your mouth do eat and drink the same to my remembrance, so do I feed and refresh your hungry and thirsty souls with my body and blood to everlasting life.  
Out of this Institution of the Supper of the Lord Jesus Christ, we do see that he directs our faith and confidence to his perfect sacrifice (which was once offered on the Cross) as to the only ground and foundation of our souls, that he is become to our hungry and thirsty souls the true food to eternal life. For by his death he hath taken away the cause of our everlasting death and miseries, namely sin; and hath merited for us the quickening spirit, that we by the same (which dwelleth in Christ as the head, and in us as his members) might have true Communion and fellowship, and be made partakers of all his blessings to everlasting life and glory. Besides that, we 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 we one Body; because we are all made partakers of one Bread; For as out of many grains being grinded, one Bread is made; and out of many Berries, being pressed together, one drink floweth, so shall we all who by a true Faith are engrafted into Christ, be one body, through brotherly love for Christ his sake, who hath so exceedingly loved us; and manifested the same one towards another, not only in words, but also in works and deeds. Hereto assist us the Almighty Father of our Lord Jesus Christ, through his Holy Spirit. Amen.  
And that we may obtain this, let us humble ourselves before God, and in true Faith call upon him for his grace.  
O Most merciful God and Father, we beseech thee, that in this ordinance in which we celebrate the blessed memory of the most bitter death and passion of thy Son Jesus Christ, thou wilt be pleased to work in our hearts through the Holy Ghost, that we may give ourselves more and more with true confidence to thy Son Jesus Christ, that so our broken and burdened hearts may be fed and comforted through the power of the Holy Spirit with his body and blood, yea with him true God and Man, the only Bread of Heaven; and that henceforth we may not live any longer in our sins, but he in us, and we in him, and be also really partakers of that new and everlasting Covenant of Grace; no ways doubting but that thou wilt be our eternal and Gracious God, not imputing our sins unto us, but filling us with all good things for body and soul, as thy beloved Children and Heirs. Grant also unto us thy grace, that we may take upon us our cross cheerfully, deny ourselves, confess our Saviour, and in all tribulations expect our Lord Jesus Christ out of Heaven, where he will make our mortal bodies conformable to his most glorious body, and take us to himself to be with him in all eternity.  
Ans. OUr Father, which art in heaven.  
1. Hallowed be thy Name.  
2. Thy Kingdom 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 trespass against us.  
6. And lead us not into temptation: But deliver us from evil.  
For thine is the kingdom, the power, and the glory, for ever, and ever. Amen.  
Strengthen us also by this Holy Sacrament in the Articles of our Christian Faith, of which we make Confession, saying with heart and mouth:  
I Believe in God, the Father almighty, maker of heaven and earth.  
ij. And in Jesus Christ his only begotten Son our Lord.  
iij. Which was conceived by the Holy Ghost: borne of the virgin Marie.  
iv. Suffered under Pontius Pilate: was crucified, dead and buried: he descended into hell.  
v. The third day he risen again from the dead.  
vj. He ascended into heaven, and sitteth at the right hand of God the Father almighty.  
seven. From thence shall he come to judge the quick and the dead.  
viij I believe in the Holy Ghost.  
ix. I believe an Holy Catholic church: the Communion of Saints.  
x. The forgiveness of sins.  
xj. The resurrection of the body.  
xij. And life everlasting, Amen.  
That we may now be 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 we are directed by the Articles of our Christian faith, nothing doubting but we shall be fed and refreshed with his Body and Blood by the power of the Spirit, so certainly as we receive this holy Bread and Wine to his remembrance.  
In breaking and distributing of the Bread, the Minister shall say: The Bread which we break, is the Communion of the body of Christ.  
And when he gives the Cup, The Cup of blessing, wherewith we bless, is the Communion of the Blood of Christ.  
During the Communion, there shall either be sung some Psalm, or some Chapter read, which may serve to the remembering 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:  
Bless the Lord, o my soul, and all that is within me bless his holy Name; Bless the Lord, o my soul, 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 kindness, and tender mercies, who satisfied thee with good things. The Lord is merciful and gracious, slow to anger, and plenteous in mercy: He doth not deal with us after our sins, nor reward us according to our iniquities: for as the Heaven is high above the earth, so great is his mercy towards them that fear him; as fare as the East is from the West, so fare hath he remooved our transgressions from us; like as a Father pitieth his children, so the Lord pitieth them that fear him; who also hath not spared his own Son, but hath given him for us all, and hath given us with him all things: there fore doth God show his love towards us thereby, that Christ died for us, when we were yet sinners; therefore shall we be the more saved by him from his wrath, after we are justified through his blood. For, if we be reconciled through the death of his Son, when we were yet enemies, much more shall we be saved through his life after we 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 merciful God and Father, we render thanks to thee with all our hearts, that thou hast given unto us, out of thy infinite mercy, thine only begotten Son to be our Mediator and a Saerifice for our sins, yea, to be our food to everlasting life; and hast also given unto us a true and lively Faith, whereby we 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: Grant we beseech thee, most faithful 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 increase of our saith and saving fellowship with him, through Jesus Christ thy Son our Saviour, in whose name we conclude our Prayers, saying: Our Father, etc.   

FORM Of Excommunication.  
BEloved in the Lord Jesus Christ; It is known unto you, how that at several times, by several degrees, we have propounded unto you, what a heinous sin hath been committed by our fellow-member N. and what great offence thereby is given, to the end that he, through the help of your prayers and Christian admonition, might be brought to repentance, and so be freed from the bonds of Satan where in he is kept, and awake to the will of the Lord; Now, we can not conceal from you with great heaviness, that there is no body yet come to us who hath in the least measure given us to understand, that he through the manifold admonitions which have been given to him both apart by himself alone, and before witness in the presence of many, is come to any sorrow or remorse for his sin, or to the manifestation of the least token of repentance: Seeing therefore that he doth aggravate his sin (which yet in itself is no small one) by his stiffness and hardheartedness; and seeing we have signified unto you the last time, that in case he after such patience shown towards him by the Church, do not repent, that we should be forced yet further to be grieved for him, and to come to the last remedy; therefore we are necessitated for the present to proceed to his excommunication, according to the power and commandment given unto us in the word of God, to the end that he by this means, if it be possible, might be brought to shame and remorse for his sin, and that the whole body of the Church may not be put in danger by this rotten (and as yet incurable) member, and that the name of the Lord may not be blasphemed.  
Therefore we 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, we have excommunicated, and by these do excommunicate N. from the Church of the Lord, and from fellowship with Christ and his Sacraments, and all spiritual blessings which God hath promised and doth fulfil to his Church, so long as he persists in his stubbornness and impenitency, and therefore is to be esteemed of you as an heathen and publican, according to the Commandment of God Mat. 18. who saith, that is bound in Heaven, what his Ministers bind here on Earth.  
Further, we do admonish you, beloved Christians, that you keep no company with him, that he may be ashamed; yet hold him not as an enemy, but admonish him sometimes as you do a brother: mean while every one take to heart this and the like example, to fear the Lord, and if he thinks he stands, to be careful that he 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 seen, Beloved Brethren and Sisters, in what manner this our Excommunicated Brother hath begun to fall, and by little and little is come to ruin; observe therefore, how subtle Satan is to bring people to destruction, and to take them off from all wholesome means to salvation: therefore take heed of the least beginning of evil, and according to the admonition of the Apostle, laying aside all weight and sin, which doth so easily beset us, run constantly the race which is set before us, looking unto Jesus, the beginner and finisher of our Faith: be sober, watch, and pray, that you fall not into temptation; to day if you hear the voice of the Lord, harden not your hearts, but work out your salvation with fear and trembling, and every one repent of his sins, that God do not again humble us, and we be forced to be grieved over any of you, but that you living godly with one accord, may be our joy and crown in the Lord.  
But seeing God must work in us both the will and the deed according to his good pleasure, let us, with confession of our sins, call upon his name.  
MOst righteous God and merciful Father, we bewail our sins before thy most high Majesty, acknowledging that we have deserved that sorrow and grief which hath been caused by the cutting off of this party, once a member of us; yea, we are worthy in regard of our great sins, if thou shouldest enter into judgement with us, to be eternally separated from thee: But thou, O Lord, art gracious unto us for Christ his sake; Pardon unto us our sins, for we are hearty sorry for the same: work in us a greater measure of sorrow; that we fearing thy judgements which thou executest against stubborn and impenitent sinners, may labour so much the more to please thee. Grant that we may keep 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 we may not make ourselves partakers of their sins, and that those who are cut off, may be brought to shame for their sins. And seeing thou takest no pleasure in the death of sinners, but that they return and live, and settest always open the bosom of thy Church to receive penitent sinners; be pleased to kindle in us a right zeal, that both by our admonitions and examples we may labour to reduce again this excommunicated person, and all such who through infidelity and wickedness of life are going astray: bless our admonitions, that we may have cause to rejoice over him, for whose sake we are now in heaviness, that thy holy name may be glorified through the Lord Jesus Christ, who hath taught us to pray. Our Father, etc.   

FORM For the receiving and admitting again of excommunicated persons.  
BEloved in the Lord, it is known unto you, that sometimes past our fellow member N. hath been Excommunicated and cut off from the Church of Christ. Now we can not conceal from you, how that he through the forenamed remedy, as also through good admonishions and your prayers, is come so fare, that he is ashamed of his sins, and desireth to be received again into the fellowship of the Church.  
Therefore we, being bound to receive such with joy, and yet to keep also good orders, therefore we give you here to understand, that we are resolved to lose again the forenamed excommunicated person from the bond of excommunication at the next time, when by the grace of God we shall celebrate the Supper of the Lord, and to receive him again into fellowship with the Church, except there be some who mean while shall show any lawful cause, wherefore this ought not to be done; which you are to signify to us betime. In the mean time every one of you is to praise the Lord for his mercy manifested to this poor sinner, and to entreat him, to perfect his work in him to his everlasting salvation.  
If no impediment be brought, the Minister is to proceed to the receiving of the excommunicated person again after this following manner.  
Beloved in the Lord; we have the last time acquainted you with the repentance of our fellow member N. that he with your consent may be received again into the Church of Christ; seeing therefore no body hath brought any thing whereby his admission again should be differred, therefore we intent 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 lose on Earth, shall be loosed in Heaven; whereby he gives to understand, that when any body is cut off from the Church, that thereby he is not bereft of all hope of salvation, but that he can be loosed again from the bond of his condemnation. Therefore, seeing God doth declare in his Word, that he hath no pleasure in the death of a sinner, but that he be converted and live; the Church in like manner hath hope of the conversion of the excommunicated sinner, and keeps her bosom open to receive again the penitent; therefore doth the Apostle exhort, 1 Cor. 5. that the Corinthian (whom he had declared, should have been cut off from the Church) be received & comforted again, seeing that after he had been reproved by many, he was come to the knowledge of his sin, lest he be swallowed up by overmuch heaviness, 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 steadfast and firm with the Lord, therefore ought no body who doth uprightly repent, make any question but that he is received of God, as Christ saith Joh. 2. Whose sins ye remit, to those they are remitted.  
To come therefore to the business in hand, I afke you N. whether you declare here before God and his Church from your heart, that you are truly sorry for your sins and obstinacy, for which you have most justly been cut off from the Church; and whether you do unfeignedly believe that God hath forgiven and doth forgive your sins for Christ his sake, and therefore are desirous to be received again into the Church, to carry yourself from henceforth in all piety according to the Word of God?  
Answer. Yea.  
Hereupon shall the Minister say further.  
We, in the name of the Lord Jesus Christ, being met here, declare you N. to be loosed from the bonds of Excommunication, and pronounce you to stand again in the fellowship of the Church, the holy Sacraments, and all other spiritual blessings and benesits which God hath promised, and makes good to his Church; in which the eternal God preserve you through his only begotten Son Jesus Christ. Amen.  
Rest therefore assured, beloved Brother, that the Lord hath received you again in mercy: be careful to take heed of the subtle temptations of Satan, and the wickedness of the world, that you fall not again into sin. Love the Lord Jesus Christ, for many sins are forgiven you.  
And ye beloved Christians, receive this Brother with hearthy affection; rejoice that he who was dead, is made alive again: who was lost, is found again: rejoice with the Angels in Heaven over this sinner, who repenteth: hold him no longer as one who is a stranger, but a fellow Citizen of the Saints, and of the household of God. And whereas we can have no good thing from ourselves, letus bless the Lord for this his mercy, and further call upon his name.  
GRacious God and Father, we bless thee through Jesus Christ, that thou hast given to this our fellow brother repentance to life; and us cause to rejoice in his conversion: we pray thee, assure him more and more of the forgiveness of his sins, that he may receive fullness of joy, and greater willingness to serve thee. And whereas he hath offended many by his sin, grant that he may edify many by his conversion, and that he may walk in thy ways steadfastly to the end; and let us learn by his example, that there is mercy with thee, that thou mayest be feared, and esteeming him our fellow brother, and coheyre of eternal life, may serve thee togetherwith a child ike sear and obedience all the days of our life, through our Lord Jesus Christ, in whose name we conclude our Prayers, saying: Our Father, etc.   

FORM 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 known to you, how that we three several times have propounded unto you the name of our fellow Brother N. here present; to see if there was any body who had any thing against him either in doctrine or life, whereby he might be hindered from being confirmed in the Ministry of the Word; seeing now that no body hath showed any lawful 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 ye who are present, are to hearken to ashort declaration touching the institution and work of the Pastor, 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 sinful mankind a Church to everlasting life, useth here unto out of his singular grace, the ministry of men; therefore saith Paul, That Christ hath given some to be Apostles, some to be Prophets, some Evangelists, some Pastors and Doctors for the perfecting of the Saints, for the work of his service; namely, the edification of the body of Christ. Out of which we see that the Apostle saith, that, among others, the Pastor's Office is an institution of Christ.  
Now, what belongs to his holy Office, we can easily see out of the very name given unto it; for as the charge of a common Shepherd is to feed the flock committed unto his charge, to lead, rule, and protect the same, so is it with the spiritual Pastors, which are set over the Church of God, which God esteems as sheep of his Pasture. The pastures wherewith these Sheep are to be 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 staff wherewith the flock is lead and ruled; consequently the office of the Pastors and Ministers of the word of God consists here 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 general and particular to the edification of the hearers, instructing, admonishing, comforting and reproving, according to every one's necessity; preaching conversion to God, and reconciliation with him through faith in Christ, as also refuting with the word of God all errors 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 elsewhere he saith, That this aught to be 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, he that prophesyeth (that is, who teacheth God's word) speaketh to edification, admonition and consideration. In another place, he doth put himself as a pattern to Pastors, declaring that he openly and in houses hath taught, and testified the conversion to God and Faith in Jesus Christ. But we read in an especial manner a true description of the Office and Ministry of the Gospel, 2. Cor. 5. wherein the Apostle speaks after this manner: All things are of God, who hath reconciled us to himself through Jesus Christ, and hath given to us (namely to the Apostles and Pastors) the ministry of reconciliation, to wit, That God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them, and hath committed to us the word of reconciliation. Now then, we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead to be reconciled to God.  
Touching refutation of unsound doctrine saith the Apostle to Titus, Chap. 1. vers. 6. That a Minister must hold fast the faithful word of God, that he may be able by sound doctrine to convince the gainsayers.  
Secondly, The office of the Pastor is publicly to invocate the name of God in the behalf of the whole assembly. For what the Apostles saith, We will give ourselves to prayer, and the Ministry 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 Thanks be 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 seal of his grace; as appeareth out of the Commandment which Christ hath given to his Apostles and in them to all the Pastors; Baptise them in the name of the Father, and of the Son, 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, etc.  
Fourthly, The office of the Minister of the Word, is to keep the Church in good discipline, and to rule them after that manner which the Lord hath ordained. For Christ having spoken of Christian reproof, saith thus to his Apostles, What you shall bind on Earth, shall be bound in Heaven: and Paul will have Ministers to be able to govern their own houses well, because otherwise they should not be able to govern well the Church of God. For this cause also the Pastors are called Householders 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 be done decently and in order, and that they open and shut with the Keys, committed unto them, the Kingdom of Heaven, according to the charge given unto them of God.  
Out of these things it doth appear, what an honourable work the Pastoral office is, seeing that such great things are done by the same; yea, how necessary it is to men for the salvation of their souls: which is the reason also, why God would have this office always to remain. For thus speaks Christ to his Apostles, when he sends them abroad to exercise this function; Lo, I am with you to the end of the world.  
Where we see, that his will and pleasure is, that this holy office should be kept and maintained always upon earth, unto the end of the world; for, those persons to whom he spoke, can not live to the end of the world, and therefore Paul exhorteth Timothy, that he would commend that which he heard of him to faithful men, who are able to teach also others; and to this end also he ordained Titus to be a Pastor, and commanded him that he should ordain Bishops and Elders in every place.  
For as much therefore, as we, to the maintaining of this office in the Church of God, are now to ordain a new Minister of the Word; and having sufficiently spoken of the charge thereof; Therefore you N. are to answer to that which shall be propounded unto you, that so it may appear to every one that you are minded thus to receive this charge.  
First, I ask you, whether you feel in your heart that you are lawfully called of the Church, and consequently of God himself, to this holy office?  
Secondly, Whether you hold the Scriptures of the Old and New Testament to be the only 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 adorn your Doctrine with a godly life; submitting yourself to the admonition of the Church, if you should come to miscarry either in Doctrine or life, according to the received order of the Churches? Hereupon he shall answer; yea, from my heart.  
Then shall the Minister, who demandeth these questions of him, or an other, if there be more than one, lay his hands upon him; and say thus:  
NOTA. This Ceremony shall not be used in the Confirmation of those, who have been in the Ministry 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 govern you in your Ministry, that you may walk therein fruitfully as you ought, to the gloly of his Name, and enlargement of the Kingdom of his Son 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 yourself, and to the whole flock, over which the holy Ghost hath made you Overseer, to feed the Church of God, which he hath purchased with his own blood: Love the Lord Christ, and feed his sheep, taking oversight thereof not by constraint, but willingly; not for silthy lucre's sake, but with a willing mind; not as being Lord over the people of God, committed to you; but as one who is made a pattern to the flock; be an example to the faithful, 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; be diligent that your progress may be made manifest in all.  
Take heed to the Doctrine, and be constant therein; bear patiently all sufferings and oppression as a good Soldier of Jesus Christ. If you do these things, you shall save yourself, and those that hear you; and when the chief Shepherd shall appear, you shall receive the incorruptible crown of glory.  
And ye, beloved Christians; receive this your Minister in the Lord with all joy, and respect; consider that God through him speaks to you; receive his word, which he according to the Scripture shall declare unto you: not as the word of man, but as it is the word of God: let the feet of those who preach you the glad tidings of peace, be welcome unto you: be obedient to those who are set over you in the Lord, for they watch for your souls as those who must give an account there of, that they may do it with joy and not with sighs, for this is not profitable to you: if you do these things, it shall come to pass that the peace of God shall enter into your houses, and that receiving this man in the name of a Prophet, ye shall receive the reward of a Prophet, and through his word believing in Christ, shall inherit eternal life through Christ.  
Yet seeing no man is of himself sit for these things; let us call upon the name of God.  
Merciful Father, we bless thee, that thou hast been pleased out of lost man kind, to gather a Church to everlasting life through the Ministry of man, and that thou hast so graciously provided a faithful Minister for this Church in this place: We beseech thee, tot fit him more and more with thy Spirit to the Ministry to which thou hast called him; enlighten his mind to understand the holy Scriptures, give him utterance to publish the mysteries of the Gospel with an undaunted Spirit; furnish him with Wisdom, to rule aright the people over whom thou hast set him, and to keep them in Christian peace, that so thy Church may under his ministry increase in number and virtue: give him courage in all difficulties and troubles which he may meet with in his Ministry, that he being strengthened ihrough the comforts of thy Spirit remaining steadfastly to the end, may be received with all thy faithful servants into his Master's joy. Grant 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 be made pattakers of everlasting life. Hear us, gracious Father, for thy dear Son his sake, who hath taught us to pray after this manner,  
Our Father, etc.   

FORM For the Confirmation of Elders and Deacons, when they are confirmed at the same time; and if Elders and Deacons be confirmed a part, then shall this Form be usud according to occasions.  
BEloved Christians; you know that we now at several times have propounded uto you the names of our fellow Brethren here present, who are called to the Office of Elders and Deaconship to this Church, to know whether there be any that hath any thing against them why they should not be Confirmed in their Offices; seeing that no body is come before us, who hath brought any lawful exception against them, therefore we are to go on at this present with the Confirmation of the same; for this end ye N: N:, who are to be confirmed, harken first to ashort Declaration concerning the institution and the Offices of Elders and Deacons.  
Concerning the Elders: it is to be 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 Apostolical Church there have been 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 Pastors 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 took oversight of the Church, and with the Minister of the word did rule the same. For after the Apostle Paul had spoken Rom. 12. of the Ministry of the Word, as also of the Office of the Deacons, he speaks of this Office afterwards, saying: He that ruleth, let him do it with all diligence, and so in an other place, 1 Cor. 12. Among other Offices which God hath ordained in his Church, he reckons Government: in so much that this sort of Ministers, is given as a help and assistance to the others who preach the Gospel; as in the old Testament the Levites were joined to the Priests in the common service of the Tabernacle, to be helpers unto them in those things, which the Priests alone could not perform, remaining notwithstanding distinct offices. Besides this, it is necessary that to the Ministers of the Word such men be joined in the Government of the Church; that all Lording and Tyranny, which can creep in sooner if the Governmentlye in the hand of one, or few, may be kept out of the Church; & so the Ministers of the Word & the Elders make up one Assembly, being as a Senate of the Church, and representing the whole Church; whereunto Christ had respect, when he 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 govern 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 look to it, that every one carry himself aright in his Confession, and in his Conversation: to admonish those who carry themselves scandalously, and to take heed, so much as lies in them, that the Sacraments be not profaned, as also to deal with the penitent according to Christian discipline, and to receive them again into the bosom of the Church; as is manifest not only 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 all things be 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 concern the good estate of the Church, to assist the Minister with their counsel and advise; yea, all Christians with advice and consolation.  
Thirdly, It belongs also to the charge of Elders to look to the Doctrine and life of the Ministers of the Word, to the end all may be ordered to the edification of the Church; and that no strange doctrine be propounded, according to that which we read Act. 20 where the Apostle admonisheth to watch diligently against the wolves who might come into the sheepfold of Christ; and that they may do 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 Original and institution thereof we may read Act. 6. where we find, that in the beginning the Apostles themselves did serve the poor, at whose feet were laid down 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 widows of the Grecians were neglected in the daily ministration, therefore there were elected (by the advice of the Apostles) men who should make it their work to serve the poor, that so the Apostles might give themselves continually to prayer & ministry of the Word; and this hath been kept from that time forward in the Church, as doth appear Rom. 12. where the Apostle, speaking of this Office, saith, that those who distribute, shall do it with sincerity; and 1 Cor. 12. speaking of helpers, he doth thereby understand those who are ordained by the Church to help the poor in their necessities. Out of which places it doth sufficiently appear what belongs to the Office of the Deacons; namely,  
First, That they Collect and keep with all faithfulness and diligence the Goods which are given to the poor; yea, to do their utmost endeavours, that many helpers may be found out for the relief of the poor.  
The second part of their Office, consists in the distribution, wherein is not only required discretion and prudence, to give the alms to none but where there is need; but also simplicity and cheerfulness to distribute the alms with an hearty affection to the poor, according to that of the Apostle Rom. 12. 1 Cor. 12. For which end it is necessary that they do not only relieve the poor with outward gifts, 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 be propounded unto you.  
First, I ask you both Elders and Deacons, whether you do not feel in your hearts that you are lawfully called to these holy Offices, each to his, by the Church, and consequently by God himself?  
Secondly, Whether you hold the Scriptures of the Old and New Testament to be the only Word of God, and the perfect Doctrine to salvation; rejecting all Doctrines which are repugnant to the same?  
Thirdly, Whether you promise to perform your Offices as they have been now described with all faithfulness according to your power? Ye Elders N. N. in the Government of the Church with the Ministers of the Word; and ye Deacons N: N: in the Ministering to the poor. Further, Do ye promise both together, to carry yourselves in all Godliness; submitting yourselves also to the admonition of the Church, in case you should come to miscarry? Hereupon ye shall answer, Yea.  
Whereupon the Minister shall say,  
The Almighty God and Father give unto you all his grace, that you may walk in these your Offices faithfully and fruitfully. Amen.  
And shall further admonish them, as also the whole Church, in this following manner.  
Wherefore ye Elders, be diligent in governing the Church, which with the Ministers of the Word, is committed unto you. Be also Watchmen over the House and City of God, to admonish every one faithfully, and to warn them of their perdition. Take heed that the purity of Doctrine and Godliness of life be maintained in the Church.  
And ye Deacons, be diligent in Collecting of the alms, prudent and cheerful in distributing of the same. Assist the oppressed, relieve the true widows and orphans, show mercifulness to all, but especially to the household of Faith.  
Be ye all faithful in your Offices, and keep the mysteries of faith in a pure conscience, and be good examples in all things to the people. In so doing you shall get to yourselves a good degree, and much cheerfulness in the faith of Christ, and hereafter enter into your Master's joy.  
On the other side, Beloved Christians, receive these persons as servants of Christ; count the Elders who discharge well their Office, worthy of double honour, give yourselves willingly to their oversight and government. Provide good means for the Deacons to the relief of the poor. Be liberal ye rich, give thanckfully, and contribute willingly. And ye poor, be poor in spirit, and carry yourselves respectfully towards those who provide for you, be thankful towards them and murmur not; follow Christ for the food of your souls, and not for the loaves. He who hath stolen (or been burdensome to his neighbour) steal no more, but work with his hands, that he may give to those who are in want: If ye do this, every one that which belongs to him, ye shall receive of the Lord the wages of righteousness. But seeing we are not able of ourselves to do this, let us call upon the Name of our God.  
O Lord God, Heavenly Father, we thank thee that for the better edification of thy Church, thou hast been pleased to ordain with the Ministers of the Word, Rulers and Helpers, by whom thy Church may be kept in peace and prosperity, and the poor be maintained; and that thou hast given us into this place men of good testimonies, who are furnished with thy Spirit. We beseech thee give unto them more and more such gifts, as are necessary for them in their ministrations, the gift of Wisdom, of Courage, of Discretion and of Goodness; that so each of them may carry himself aright in his Office: the Elders, in taking a careful oversight of the doctrine of life, in keeping out of the Sheepfold of Christ all wolves, and in reproving and admonishing all persons who are going astray. In like manner the Deacons, in a diligent receiving, and free and prudent distributing of the alms to the poor, and in comforting of the same with thy holy Word. Give grace both to the Elders and Deacons, that they may persevere in their faithful labour; and not shrink or grow weary through any trouble or pain, or love of the world. Grant also thy special 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; grant to the Rich liberal hearts towards the poor, and to the poor thankful hearts towards those who are helpful to them, and serve them; that so every one carrying himself aright in his Office, thy holy Name may be magnified, and the Kingdom of thy Son Jesus Christ enlarged: in whose name we conclude our Prayer with that form of Prayer which he hath taught us. Our Father, etc.   

FORM For the Confirmation of Marriage before the Church.  
SEeing that married Persons are by reason of sin subject to many miseries and crosses, to the end that you N: and you N: (who desire here openly to have your marriage-bond confirmed in the Name of God before his Church) may be assured in your heart of the assistance of God in your crosses; therefore harken 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 he bless and assist married persons, according to his promise; on the contrary, punish the whoremongers and adulterers  
First, therefore ye shall know, that God our Father (after he had created the Heaven, the Earth, and all that is therein) hath also created man after his Image, that he might be Lord over all the beasts of the Field, the fishes in the Sea, and the birds of the Air: and after he had created man, he said, It is not good that man should be alone, I will make him a help meet for him; and the Lord God caused a deep sleep to fall on Adam, and he slept; and he took one of his Ribs, and closed up the flesh instead thereof; and the Rib which the Lord God had taken from Man, made he a woman, and brought her unto the Man. And Adam said, This is now bone of my bones, and flesh of my flesh, she shall be called Woman, because she was taken of Man; therefore shall a man leave his Father and his Mother, and shall cleave unto his Wife, and they twain shall be one flesh.  
Therefore ye are not to doubt but the married 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 he 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, gifts, and miracles in Cana of Galite, showing thereby that the married estate is to be kept honourably, and that he will assist the married persons, yea then; when they least of all are thinking upon it.  
But that ye 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 fear of God, to his glory, and their salvation.  
Thirdly, that each of them avoiding all uncleanness and lusts, may live with a good and quiet conscience. For to avoid fornication, let every man have his own wife, and every wife her own husband; insomuch that all who are come to their years, 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 be defiled, for, whosoever defileth the Temple of God, him shall God destroy.  
Next, you are to know, how each is to carry himself towards the other, according to the Word of God.  
First, you who are the Husband, shall know, that God hath set you to be 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, wisdom, 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 vessel, considering that ye are joint heirs of the grace of life, that your prayers be not hindered: And seeing it is Gods Command that the man shall eat 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 maintain your household honestly, and likewise have some thing to give to the poor.  
In like manner shall you, who are the wife, know, how you are to carry yourself towards your husband, according to the Word of God: You are to love your lawful Husband, to honour and fear him, as also to be obedient unto him in all lawful 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 help to Adam; and after the fall, God said to Eve, and in her to all women; Your will shall be subject to your Husband: you shall not resist this ordinance of God, but be 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 be an help to your Husband in all good and lawful things, looking to your family, and walk in all honesty and virtue 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 he commands you therein; are ye willing thus to carry yourselves in this holy estate, as you here do confess before this 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 here, to witnesses, that there is brought no lawful impediment. Further to the married persons,  
Seeing then it is fit that you be furthered in this your work, the Lord God confirm your purpose, which he hath given you; and your beginning be in the Name of the Lord, who made Heaven and Earth.  
Hereupon they shall join hands together, and the Minister speak first to the Bridegroom.  
N. Do you acknowledge here before God, and this his holy Church, that you have taken, and do take to your lawful wife N. here present, promising her never to forsake her, to love her, faithfully to maintain her, as a faithful and pious Husband is bound to do to his lawful wife; that you will live holily with her; keeping faith and truth to her in all things according to the Holy Gospel?  
Answer. Yea.  
Afterwards to the Bride;  
N. Do you acknowledge here before God, and his holy Church, that you have taken, and do take to your lawful 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 truth to him in all things, as a pious and faithful wife is bound to her Husband, according to the Holy Gospel?  
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 faithfulness, and give you his holy blessings. Amen.  
Harken now how firm 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 lawful for a man to put away his wife for every cause? and He answered, and said unto them: Have ye not read, that he 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 twain shall be one flesh: wherefore they are no more twain, but one flesh. What therefore God hath joined together, let no man put a sunder. They said unto him; Why did Moses then command to give a Writing of divorcement, and to put her away? He said, unto them; Moses, because of the hardness of 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 be 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 kneel down, and exhort the Church to pray for them.  
ALmighty God, who showest thy power and goodness in all thy works and ordinances, who hast said from the beginning that it is not good that Man should be alone, and for that cause hast made a help meet for him, and hast ordained that these two should be one; who also dost punish all uncleanness; we 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 firm faith, according to thy holy Name, and set themselves against all manner of sin. Bless them, O Lord, as thou blessest those faithful Fathers, thy friends and Servants, Abraham, Isaac, 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 Gospel. Hear us, Father of all mercies, through Jesus Christ, thy dear Son, our Lord and Saviour, in whose name we pray further, Our Father, etc.   
Harken now unto the promise which God made in the 128 Psalm. Blessed is he who feareth the Lord, and walketh in his ways; for thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee. Thy wife shall be as a fruitful Vine by the sides of thine house; thy Children like olive-plants round about thy Table. Behold, thus shall the man be blessed that feareth the Lord: the Lord shall bless thee out of Zion, and thou shalt see the good of Jerusalem all the days of thy life: yea, thou shalt see thy children's children, and peace upon Israël. 
Our blessed Lord God fulfil your hearts with his grace, and grant, that ye may live long together in all piety and holiness.  
AMEN.