Of the Administration of the Sacraments:

AND FIRST, OF BAPTISM.

BAPTISM, as it is not unnecessarily to be delayed, so it is not to be administered in any case by any private person, but by a minister of Christ, called to be the steward of the mysteries of God.

Nor is it to be administered in private places, or privately, but in the place of publick worship, and in the face of the congregation, where the people may most conveniently see and hear; and not in the places where fonts, in the time of Popery, were unfitly and superstitiously placed.

The child to be baptized after notice given to the minister the day before, is to be presented by the father, or (in case of his necessary absence) by some Christian friend in his place, professing his earnest desire that the child may be baptized.

Before baptism, the minister is to use some words of instruction, touching the institution, nature, use, and ends of this sacrament, shewing,
“That it is instituted by our Lord Jesus Christ: That it is a seal of the covenant of grace, of our ingrafting into Christ, and of our union with him, of remission of sins, regeneration, adoption, and life eternal: That the water, in baptism, representeth and signifieth both the blood of Christ, which taketh away all guilt of sin, original and actual; and the sanctifying virtue of the Spirit of Christ against the dominion of sin, and the corruption of our sinful nature: That baptizing, or sprinkling and washing with water, signifieth the cleansing from sin by the blood and for the merit of Christ, together with the mortification of sin, and rising from sin to newness of life, by virtue of the death and resurrection of Christ: That the promise is made to believers and their seed; and that the seed and posterity of the faithful, born within the church, have, by their birth, interest in the covenant, and right to the seal of it, and to the outward privileges of the church, under the gospel, no less than the children of Abraham in the time of the Old Testament; the covenant of grace, for substance, being the same; and the grace of God, and the consolation of believers, more plentiful than before: That the Son of God admitted little children into his presence, embracing and blessing them, saying,
For of such is the kingdom of God:
That children, by baptism, are solemnly received into the bosom of the visible church, distinguished from the world, and them that are without, and united with believers; and that all who are baptized in the name of Christ, do renounce, and by their baptism are bound to fight against the devil, the world, and the flesh: That they are Christians, and federally holy before baptism, and therefore are they baptized: That the inward grace and virtue of baptism is not tied to that very moment of time wherein it is administered; and that the fruit and power thereof reacheth to the whole course of our life; and that outward baptism is not so necessary, that, through the want thereof, the infant is in danger of damnation, or the parents guilty, if they do not contemn or neglect the ordinance of Christ, when and where it may be had.”

In these or the like instructions, the minister is to use his own liberty and godly wisdom, as the ignorance or errors in the doctrine of baptism, and the edification of the people, shall require.

He is also to admonish all that are present,

“To look back to their baptism; to repent of their sins against their covenant with God; to stir up their faith; to improve and make right use of their baptism, and of the covenant sealed thereby betwixt God and their souls.”

He is to exhort the parent,

“To consider the great mercy of God to him and his child; to bring up the child in the knowledge of the grounds of the Christian religion, “and in the nurture and admonition of the Lord; and to let him know the danger of God’s wrath to himself and child, if he be negligent: requiring his solemn promise for the performance of his duty.”

This being done, prayer is also to be joined with the word of institution, for sanctifying the water to this spiritual use; and the minister is to pray to this or the like effect:

“That the Lord, who hath not left us as strangers without the covenant of promise, but called us to the privileges of his ordinances, would graciously vouchsafe to sanctify and bless his own ordinance of baptism at this time: That he would join the inward baptism of his Spirit with the outward baptism of water; make this baptism to the infant a seal of adoption, remission of sin, regeneration, and eternal life, and all other promises of the covenant of grace: That the child may be planted into the likeness of the death and resurrection of Christ; and that, the body of sin being destroyed in him, he may serve God in newness of life all his days.”

Then the minister is to demand the name of the child; which being told him, he is to say, (calling the child by his name,)

I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost.

As he pronounceth these words, he is to baptize the child with water: which, for the manner of doing of it, is not only lawful but sufficient, and most expedient to be, by pouring or sprinkling of the water on the face of the child, without adding any other ceremony.

This done, he is to give thanks and pray, to this or the like purpose:

“Acknowledging with all thankfulness, that the Lord is true and faithful in keeping covenant and mercy: That he is good and gracious, not only in that he numbereth us among his saints, but is pleased also to bestow upon our children this singular token and badge of his love in Christ: That, in his truth and special providence, he daily bringeth some into the bosom of his church, to be partakers of his inestimable benefits, purchased by the blood of his dear Son, for the continuance and increase of his church.

And praying, That the Lord would still continue, and daily confirm more and more this his unspeakable favour: That he would receive the infant now baptized, and solemnly entered into the household of faith, into his fatherly tuition and defence, and remember him with the favour that he sheweth to his people; that, if he shall be taken out of this life in his infancy, the Lord, who is rich in mercy, would be pleased to receive him up into glory; and if he live, and attain the years of discretion, that the Lord would so teach him by his word and Spirit, and make his baptism effectual to him, and so uphold him by his divine power and grace, that by faith he may prevail against the devil, the world, and the flesh, till in the end he obtain a full and final victory, and so be kept by the power of God through faith unto salvation, through Jesus Christ our Lord.”

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The Directory for the Publick Worship of God

OF THE CELEBRATION OF THE COMMUNION, OR SACRAMENT OF THE LORD’S SUPPER.

THE communion, or supper of the Lord, is frequently to be celebrated; but how often, may be considered and determined by the ministers, and other church-governors of each congregation, as they shall find most convenient for the comfort and edification of the people committed to their charge. And, when it shall be administered, we judge it convenient to be done after the morning sermon.

The ignorant and the scandalous are not fit to receive the sacrament of the Lord’s Supper.

Where this sacrament cannot with convenience be frequently administered, it is requisite that publick warning be given the sabbath-day before the administration thereof: and that either then, or on some day of that week, something concerning that ordinance, and the due preparation thereunto, and participation thereof, be taught; that, by the diligent use of all means sanctified of God to that end, both in publick and private, all may come better prepared to that heavenly feast.

When the day is come for administration, the minister, having ended his sermon and prayer, shall make a short exhortation:

“Expressing the inestimable benefit we have by this sacrament, together with the ends and use thereof: setting forth the great necessity of having our comforts and strength renewed thereby in this our pilgrimage and warfare: how necessary it is that we come unto it with knowledge, faith, repentance, love, and with hungering and thirsting souls after Christ and his benefits: how great the danger to eat and drink unworthily.

Next, he is, in the name of Christ, on the one part, to warn all such as are ignorant, scandalous, profane, or that live in any sin or offence against their knowledge or conscience, that they presume not to come to that holy table; shewing them, that he that eateth and drinketh unworthily, eateth and drinketh judgment unto himself: and, on the other part, he is in an especial manner to invite and encourage all that labour under the sense of the burden of their sins, and fear of wrath, and desire to reach out unto a greater progress in grace than yet they can attain unto, to come to the Lord’s table; assuring them, in the same name, of ease, refreshing, and strength to their weak and wearied souls.”

After this exhortation, warning, and invitation, the table being before decently covered, and so conveniently placed, that the communicants may orderly sit about it, or at it, the minister is to begin the action with sanctifying and blessing the elements of bread and wine set before him, (the bread in comely and convenient vessels, so prepared, that, being broken by him, and given, it may be distributed amongst the communicants; the wine also in large cups,) having first, in a few words, shewed that those elements, otherwise common, are now set apart and sanctified to this holy use, by the word of institution and prayer.

Let the words of institution be read out of the Evangelists, or out of the first Epistle of the Apostle Paul to the Corinthians, Chap. 11:23.
I have received of the Lord, &c.
to the 27th Verse, which the minister may, when he seeth requisite, explain and apply.

Let the prayer, thanksgiving, or blessing of the bread and wine, be to this effect:

“With humble and hearty acknowledgment of the greatness of our misery, from which neither .i.man; nor angel was able to deliver us, and of our great unworthiness of the least of all God’s mercies; to give thanks to God for all his benefits, and especially for that great benefit of our redemption, the love of God the Father, the sufferings and merits of the Lord Jesus Christ the Son of God, by which we are delivered; and for all means of grace, the word and sacraments; and for this sacrament in particular, by which Christ, and all his benefits, are applied and sealed up unto us, which, notwithstanding the denial of them unto others, are in great mercy continued unto us, after so much and long abuse of them all.

To profess that there is no other name under heaven by which we can be saved, but the name of Jesus Christ, by whom alone we receive liberty and life, have access to the throne of grace, are admitted to eat and drink at his own table, and are sealed up by his Spirit to an assurance of happiness and everlasting life.

Earnestly to pray to God, the Father of all mercies, and God of all consolation, to vouchsafe his gracious presence, and the effectual working of his Spirit in us; and so to sanctify these elements both of bread and wine, and to bless his own ordinance, that we may receive by faith the body and blood of Jesus Christ, crucified for us, and so to feed upon him, that he may be one with us, and we one with him; that he may live in us, and we in him, and to him who hath loved us, and given himself for us.”

All which he is to endeavour to perform with suitable affections, answerable to such an holy action, and to stir up the like in the people.

The elements being now sanctified by the word and prayer, the minister, being at the table, is to take the bread in his hand, and say, in these expressions, (or other the like, used by Christ or his apostle upon this occasion:)

“According to the holy institution, command, and example of our blessed Saviour Jesus Christ, I take this bread, and, having given thanks, break it, and give it unto you; (there the minister, who is also himself to communicate, is to break the bread, and give it to the communicants;) “
Take ye, eat ye; this is the body of Christ which is broken for you: do this in remembrance of him.”

In like manner the minister is to take the cup, and say, in these expressions, (or other the like, used by Christ or the apostle upon the same occasion:)

“According to the institution, command, and example of our Lord Jesus Christ, I take this cup, and give it unto you; (here he giveth it to the communicants;)
This cup is the new testament in the blood of Christ, which is shed for the remission of the sins of many: drink ye all of it.
”

After all have communicated, the minister may, in a few words, put them in mind,

“Of the grace of God in Jesus Christ, held forth in this sacrament; and exhort them to walk worthy of it.”

The minister is to give solemn thanks to God,

“For his rich mercy, and invaluable goodness, vouchsafed to them in that sacrament; and to entreat for pardon for the defects of the whole service, and for the gracious assistance of his good Spirit, whereby they may be enabled to walk in the strength of that grace, as becometh those who have received so great pledges of salvation.”

The collection for the poor is so to be ordered, that no part of the publick worship be thereby hindered.

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Of the Sanctification of the Lord’s Day

THE Lord’s day ought to be so remembered before-hand, as that all worldly business of our ordinary callings may be so ordered, and so timely and seasonably laid aside, as they may not be impediments to the due sanctifying of the day when it comes.

The whole day is to be celebrated as holy to the Lord, both in publick and private, as being the Christian sabbath. To which end, it is requisite, that there be a holy cessation or resting all that day from all unnecessary labours; and an abstaining, not only from all sports and pastimes, but also from all worldly words and thoughts.

That the diet on that day be so ordered, as that neither servants be unnecessarily detained from the publick worship of God, nor any other person hindered from the sanctifying that day. That there be private preparations of every person and family, by prayer for themselves, and for God’s assistance of the minister, and for a blessing upon his ministry; and by such other holy exercises, as may further dispose them to a more comfortable communion with God in his public ordinances.

That all the people meet so timely for publick worship, that the whole congregation may be present at the beginning, and with one heart solemnly join together in all parts of the publick worship, and not depart till after the blessing.

That what time is vacant, between or after the solemn meetings of the congregation in publick, be spent in reading, meditation, repetition of sermons; especially by calling their families to an account of what they have heard, and catechising of them, holy conferences, prayer for a blessing upon the publick ordinances, singing of psalms, visiting the sick, relieving the poor, and such like duties of piety, charity, and mercy, accounting the sabbath a delight.

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The Solemnization of Marriage.

ALTHOUGH marriage be no sacrament, nor peculiar to the church of God, but common to mankind, and of publick interest in every commonwealth; yet, because such as marry are to marry in the Lord, and have special need of instruction, direction, and exhortation, from the word of God, at their entering into such a new condition, and of the blessing of God upon them therein, we judge it expedient that marriage be solemnized by a lawful minister of the word, that he may accordingly counsel them, and pray for a blessing upon them.

Marriage is to be betwixt one man and one woman only; and they such as are not within the degrees of consanguinity or affinity prohibited by the word of God; and the parties are to be of years of discretion, fit to make their own choice, or, upon good grounds, to give their mutual consent.

Before the solemnizing of marriage between any persons, the purpose of marriage shall be published by the minister three several sabbath-days, in the congregation, at the place or places of their most usual and constant abode, respectively. And of this publication the minister who is to join them in marriage shall have sufficient testimony, before he proceed to solemnize the marriage.

Before that publication of such their purpose, (if the parties be under age,) the consent of the parents, or others under whose power they are, (in case the parents be dead,) is to be made known to the church officers of that congregation, to be recorded.

The like is to be observed in the proceedings of all others, although of age, whose parents are living, for their first marriage.

And, in after marriages of either of those parties, they shall be exhorted not to contract marriage without first acquainting their parents with it, (if with conveniency it may be done,) endeavouring to obtain their consent.

Parents ought not to force their children to marry without their free consent, nor deny their own consent without just cause.

After the purpose or contract of marriage hath been thus published, the marriage is not to be long deferred. Therefore the minister, having had convenient warning, and nothing being objected to hinder it, is publickly to solemnize it in the place appointed by authority for publick worship, before a competent number of credible witnesses, at some convenient hour of the day, at any time of the year, except on a day of publick humiliation. And we advise that it be not on the Lord’s day.

And because all relations are sanctified by the word and prayer, the minister is to pray for a blessing upon them, to this effect:

“Acknowledging our sins, whereby we have made ourselves less than the least of all the mercies of God, and provoked him to embitter all our comforts; earnestly, in the name of Christ, to entreat the Lord (whose presence and favour is the happiness of every condition, and sweetens every relation) to be their portion, and to own and accept them in Christ, who are now to be joined in the honourable estate of marriage, the covenant of their God: and that, as he hath brought them together by his providence, he would sanctify them by his Spirit, giving them a new frame of heart fit for their new estate; enriching them with all graces whereby they may perform the duties, enjoy the comforts, undergo the cares, and resist the temptations which accompany that condition, as becometh Christians.”

The prayer being ended, it is convenient that the minister do briefly declare unto them, out of the scripture,

“The institution, use, and ends of marriage, with the conjugal duties, which, in all faithfulness, they are to perform each to other; exhorting them to study the holy word of God, that they may learn to live by faith, and to be content in the midst of all marriage cares and troubles, sanctifying God’s name, in a thankful, sober, and holy use of all conjugal comforts; praying much with and for one another; watching over and provoking each other to love and good works; and to live together as the heirs of the grace of life.”

After solemn charging of the persons to be married, before the great God, who searcheth all hearts, and to whom they must give a strict account at the last day, that if either of them know any cause, by precontract or otherwise, why they may not lawfully proceed to marriage, that they now discover it; the minister (if no impediment be acknowledged) shall cause first the man to take the woman by the right hand, saying these words:

I
N.
do take thee
N.
to be my married wife, and do, in the presence of God, and before this congregation, promise and covenant to be a loving and faithful husband unto thee, until God shall separate us by death.

Then the woman shall take the man by the right hand, and say these words:

I
N.
do take thee
N.
to be my married husband, and I do, in the presence of God, and before this congregation, promise and covenant to be a loving, faithful, and obedient wife unto thee, until God shall separate us by death.

Then, without any further ceremony, the minister shall, in the face of the congregation, pronounce them to be husband and wife, according to God’s ordinance; and so conclude the action with prayer to this effect:

“That the Lord would be pleased to accompany his own ordinance with his blessing, beseeching him to enrich the persons now married, as with other pledges of his love, so particularly with the comforts and fruits of marriage, to the praise of his abundant mercy, in and through Christ Jesus.”

A register is to be carefully kept, wherein the names of the parties so married, with the time of their marriage, are forthwith to be fairly recorded in a book provided for that purpose, for the perusal of all whom it may concern.

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Concerning Visitation of the Sick.

IT is the duty of the minister not only to teach the people committed to his charge in publick, but privately; and particularly to admonish, exhort, reprove, and comfort them, upon all seasonable occasions, so far as his time, strength, and personal safety will permit.

He is to admonish them, in time of health, to prepare for death; and, for that purpose, they are often to confer with their minister about the estate of their souls; and, in times of sickness, to desire his advice and help, timely and seasonably, before their strength and understanding fail them.

Times of sickness and affliction are special opportunities put into his hand by God to minister a word in season to weary souls: because then the consciences of men are or should be more awakened to bethink themselves of their spiritual estate for eternity; and Satan also takes advantage then to load them more with sore and heavy temptations: therefore the minister, being sent for, and repairing to the sick, is to apply himself, with all tenderness and love, to administer some spiritual good to his soul, to this effect.

He may, from the consideration of the present sickness, instruct him out of scripture, that diseases come not by chance, or by distempers of body only, but by the wise and orderly guidance of the good hand of God to every particular person smitten by them. And that, whether it be laid upon him out of displeasure for sin, for his correction and amendment, or for trial and exercise of his graces, or for other special and excellent ends, all his sufferings shall turn to his profit, and work together for his good, if he sincerely labour to make a sanctified use of God’s visitation, neither despising his chastening, nor waxing weary of his correction.

If he suspect him of ignorance, he shall examine him in the principles of religion, especially touching repentance and faith; and, as he seeth cause, instruct him in the nature, use, excellency, and necessity of those graces; as also touching the covenant of grace; and Christ the Son of God, the Mediator of it; and concerning remission of sins by faith in him.

He shall exhort the sick person to examine himself, to search and try his former ways, and his estate towards God.

And if the sick person shall declare any scruple, doubt, or temptation that are upon him, instructions and resolutions shall be given to satisfy and settle him.

If it appear that he hath not a due sense of his sins, endeavours ought to be used to convince him of his sins, of the guilt and desert of them; of the filth and pollution which the soul contracts by them; and of the curse of the law, and wrath of God, due to them; that he may be truly affected with and humbled for them: and withal make known the danger of deferring repentance, and of neglecting salvation at any time offered; to awaken his conscience, and rouse him up out of a stupid and secure condition, to apprehend the justice and wrath of God, before whom none can stand, but he that, lost in himself, layeth hold upon Christ by faith.

If he hath endeavoured to walk in the ways of holiness, and to serve God in uprightness, although not without many failings and infirmities; or, if his spirit be broken with the sense of sin, or cast down through want of the sense of God’s favour; then it will be fit to raise him up, by setting before him the freeness and fulness of God’s grace, the sufficiency of righteousness in Christ, the gracious offers in the gospel, that all who repent, and believe with all their heart in God’s mercy through Christ, renouncing their own righteousness, shall have life and salvation in him. It may be also useful to shew him, that death hath in it no spiritual evil to be feared by those that are in Christ, because sin, the sting of death, is taken away by Christ, who hath delivered all that are his from the bondage of the fear of death, triumphed over the grave, given us victory, is himself entered into glory to prepare a place for his people: so that neither life nor death shall be able to separate them from God’s love in Christ, in whom such are sure, though now they must be laid in the dust, to obtain a joyful and glorious resurrection to eternal life.

Advice also may be given, as to beware of an ill-grounded persuasion on mercy, or on the goodness of his condition for heaven, so to disclaim all merit in himself, and to cast himself wholly upon God for mercy, in the sole merits and mediation of Jesus Christ, who hath engaged himself never to cast off them who in truth and sincerity come unto him. Care also must be taken, that the sick person be not cast down into despair, by such a severe representation of the wrath of God due to him for his sins, as is not mollified by a sensible propounding of Christ and his merit for a door of hope to every penitent believer.

When the sick person is best composed, may be least disturbed, and other necessary offices about him least hindered, the minister, if desired, shall pray with him, and for him, to this effect:

“Confessing and bewailing of sin original and actual; the miserable condition of all by nature, as being children of wrath, and under the curse; acknowledging that all diseases, sicknesses, death, and hell itself, are the proper issues and effects thereof; imploring God’s mercy for the sick person, through the blood of Christ; beseeching that God would open his eyes, discover unto him his sins, cause him to see himself lost in himself, make known to him the cause why God smiteth him, reveal Jesus Christ to his soul for righteousness and life, give unto him his Holy Spirit, to create and strengthen faith to lay hold upon Christ, to work in him comfortable evidences of his love, to arm him against temptations, to take off his heart from the world, to sanctify his present visitation, to furnish him with patience and strength to bear it, and to give him perseverance in faith to the end.

That, if God shall please to add to his days, he would vouchsafe to bless and sanctify all means of his recovery; to remove the disease, renew his strength, and enable him to walk worthy of God, by a faithful remembrance, and diligent observing of such vows and promises of holiness and obedience, as men are apt to make in times of sickness, that he may glorify God in the remaining part of his life.

And, if God have determined to finish his days by the present visitation, he may find such evidence of the pardon of all his sins, of his interest in Christ, and eternal life by Christ, as may cause his inward man to be renewed, while his outward man decayeth; that he may behold death without fear, cast himself wholly upon Christ without doubting, desire to be dissolved and to be with Christ, and so receive the end of his faith, the salvation of his soul, through the only merits and intercession of the Lord Jesus Christ, our alone Saviour and all-sufficient Redeemer.”

The minister shall admonish him also (as there shall be cause) to set his house in order, thereby to prevent inconveniences; to take care for payment of his debts, and to make restitution or satisfaction where he hath done any wrong; to be reconciled to those with whom he hath been at variance, and fully to forgive all men their trespasses against him, as he expects forgiveness at the hand of God.

Lastly, The minister may improve the present occasion to exhort those about the sick person to consider their own mortality, to return to the Lord, and make peace with him; in health to prepare for sickness, death, and judgment; and all the days of their appointed time so to wait until their change come, that when Christ, who is our life, shall appear, they may appear with him in glory.

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Concerning Burial of the Dead.

WHEN any person departeth this life, let the dead body, upon the day of burial, be decently attended from the house to the place appointed for publick burial, and there immediately interred, without any ceremony.

And because the custom of kneeling down, and praying by or towards the dead corpse, and other such usages, in the place where it lies before it be carried to burial, are superstitious; and for that praying, reading, and singing, both in going to and at the grave, have been grossly abused, are no way beneficial to the dead, and have proved many ways hurtful to the living; therefore let all such things be laid aside.

Howbeit, we judge it very convenient, that the Christian friends, which accompany the dead body to the place appointed for publick burial, do apply themselves to meditations and conferences suitable to the occasion and that the minister, as upon other occasions, so at this time, if he be present, may put them in remembrance of their duty.

That this shall not extend to deny any civil respects or deferences at the burial, suitable to the rank and condition of the party deceased, while he was living.

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Concerning Publick Solemn Fasting.

WHEN some great and notable judgments are either inflicted upon a people, or apparently imminent, or by some extraordinary provocations notoriously deserved; as also when some special blessing is to be sought and obtained, publick solemn fasting (which is to continue the whole day) is a duty that God expecteth from that nation or people.

A religious fast requires total abstinence, not only from all food, (unless bodily weakness do manifestly disable from holding out till the fast be ended, in which case somewhat may be taken, yet very sparingly, to support nature, when ready to faint,) but also from all worldly labour, discourses, and thoughts, and from all bodily delights, and such like, (although at other times lawful,) rich apparel, ornaments, and such like, during the fast; and much more from whatever is in the nature or use scandalous and offensive, as gaudish attire, lascivious habits and gestures, and other vanities of either sex; which .i.we; recommend to all ministers, in their places, diligently and zealously to reprove, as at other times, so especially at a fast, without respect of persons, as there shall be occasion.

Before the publick meeting, each family and person apart are privately to use all religious care to prepare their hearts to such a solemn work, and to be early at the congregation.

So large a portion of the day as conveniently may be, is to be spent in publick reading and preaching of the word, with singing of psalms, fit to quicken affections suitable to such a duty: but especially in prayer, to this or the like effect:

“Giving glory to the great Majesty of God, the Creator, Preserver, and supreme Ruler of all the world, the better to affect us thereby with an holy reverence and awe of him; acknowledging his manifold, great, and tender mercies, especially to the church and nation, the more effectually to soften and abase our hearts before him; humbly confessing of sins of all sorts, with their several aggravations; justifying God’s righteous judgments, as being far less than our sins do deserve; yet humbly and earnestly imploring his mercy and grace for ourselves, the church and nation, for our king, and all in authority, and for all others for whom we are bound to pray, (according as the present exigent requireth,) with more special importunity and enlargement than at other times; applying by faith the promises and goodness of God for pardon, help, and deliverance from the evils felt, feared, or deserved; and for obtaining the blessings which we need and expect; together with a giving up of ourselves wholly and for ever unto the Lord.”

In all these, the ministers, who are the mouths of the people unto God, ought so to speak from their hearts, upon serious and thorough premeditation of them, that both themselves and their people may be much affected, and even melted thereby, especially with sorrow for their sins; that it may be indeed a day of deep humiliation and afflicting of the soul.

Special choice is to be made of such scriptures to be read, and of such tests for preaching, as may best work the hearts of the hearers to the special business of the day, and most dispose them to humiliation and repentance: insisting most on those particulars which each minister’s observation and experience tells him are most conducing to the edification and reformation of that congregation to which he preacheth.

Before the close of the publick duties, the minister is, in his own and the people’s name, to engage his and their hearts to be the Lord’s, with professed purpose and resolution to reform whatever is amiss among them, and more particularly such sins as they have been more remarkably guilty of; and to draw near unto God, and to walk more closely and faithfully with him in new obedience, than ever before.

He is also to admonish the people, with all importunity, that the work of that day doth not end with the publick duties of it, but that they are so to improve the remainder of the day, and of their whole life, in reinforcing upon themselves and their families in private all those godly affections and resolutions which they professed in publick, as that they may be settled in their hearts for ever, and themselves may more sensibly find that God hath smelt a sweet savour in Christ from their performances, and is pacified towards them, by answers of grace, in pardoning of sin, in removing of judgments, in averting or preventing of plagues, and in conferring of blessings, suitable to the conditions and prayers of his people, by Jesus Christ.

Besides solemn and general fasts enjoined by authority, we judge that, at other times, congregations may keep days of fasting, as divine providence shall administer unto them special occasion; and also that families may do the same, so it be not on days wherein the congregation to which they do belong is to meet for fasting, or other publick duties of worship.

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Concerning the Observation of Days of Publick Thanksgiving.

WHEN any such day is to be kept, let notice be given of it, and of the occasion thereof, some convenient time before, that the people may the better prepare themselves thereunto.

The day being come, and the congregation (after private preparations) being assembled, the minister is to begin with a word of exhortation, to stir up the people to the duty for which they are met, and with a short prayer for God’s assistance and blessing, (as at other conventions for publick worship,) according to the particular occasion of their meeting.

Let him then make some pithy narration of the deliverance obtained, or mercy received, or of whatever hath occasioned that assembling of the congregation, that all may better understand it, or be minded of it, and more affected with it.

And, because singing of psalms is of all other the most proper ordinance for expressing of joy and thanksgiving, let some pertinent psalm or psalms be sung for that purpose, before or after the reading of some portion of the word suitable to the present business.

Then let the minister, who is to preach, proceed to further exhortation and prayer before his sermon, with special reference to the present work: after which, let him preach upon some text of Scripture pertinent to the occasion.

The sermon ended, let him not only pray, as at other times after preaching is directed, with remembrance of the necessities of the Church, King, and State, (if before the sermon they were omitted,) but enlarge himself in due and solemn thanksgiving for former mercies and deliverances; but more especially for that which at the present calls them together to give thanks: with humble petition for the continuance and renewing of God’s wonted mercies, as need shall be, and for sanctifying grace to make a right use thereof. And so, having sung another psalm, suitable to the mercy, let him dismiss the congregation with a blessing, that they may have some convenient time for their repast and refreshing.

But the minister (before their dismission) is solemnly to admonish them to beware of all excess and riot, tending to gluttony or drunkenness, and much more of these sins themselves, in their eating and refreshing; and to take care that their mirth and rejoicing be not carnal, but spiritual, which may make God’s praise to be glorious, and themselves humble and sober; and that both their feeding and rejoicing may render them more cheerful and enlarged, further to celebrate his praises in the midst of the congregation, when they return unto it in the remaining part of that day.

When the congregation shall be again assembled, the like course in praying, reading, preaching, singing of psalms, and offering up of more praise and thanksgiving, that is before directed for the morning, is to be renewed and continued, so far as the time will give leave.

At one or both of the publick meetings that day, a collection is to be made for the poor, (and in the like manner upon the day of publick humiliation,) that their loins may bless us, and rejoice the more with us. And the people are to be exhorted, at the end of the latter meeting, to spend the residue of that day in holy duties, and testifications of Christian love and charity one towards another, and of rejoicing more and more in the Lord; as becometh those who make the joy of the Lord their strength.

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Of Singing of Psalms.

IT is the duty of Christians to praise God publickly, by singing of psalms together in the congregation, and also privately in the family.

In singing of psalms, the voice is to be tunably and gravely ordered; but the chief care must be to sing with understanding, and with grace in the heart, making melody unto the Lord.

That the whole congregation may join herein, every one that can read is to have a psalm book; and all others, not disabled by age or otherwise, are to be exhorted to learn to read. But for the present, where many in the congregation cannot read, it is convenient that the minister, or some other fit person appointed by him and the other ruling officers, do read the psalm, line by line, before the singing thereof.

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AN APPENDIX,

Touching Days and Places for Publick Worship.

THERE is no day commanded in scripture to be kept holy under the gospel but the Lord’s day, which is the Christian Sabbath.

Festival days, vulgarly called
Holy-days,
having no warrant in the word of God, are not to be continued.

Nevertheless, it is lawful and necessary, upon special emergent occasions, to separate a day or days for publick fasting or thanksgiving, as the several eminent and extraordinary dispensations of God’s providence shall administer cause and opportunity to his people.

As no place is capable of any holiness, under pretence of whatsoever dedication or consecration; so neither is it subject to such pollution by any superstition formerly used, and now laid aside, as may render it unlawful or inconvenient for Christians to meet together therein for the publick worship of God. And therefore we hold it requisite, that the places of publick assembling for worship among us should be continued and employed to that use.

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CONCERNING GOD

We believe in God the Father, God the Son, God the Holy Spirit, one holy, divine Trinity, three Persons and one single, eternal, almighty God, in essence and substance, and not three gods. We also believe that God has created all things by His eternal Word, that is, by His only-begotten Son, and preserves and strengthens all things by His Spirit, that is, by His power; and therefore, God sustains and governs all things as He created them.

Hence we confess that before He created the world God elected all those upon whom He willed to bestow the inheritance of eternal salvation.


CONCERNING MAN

We confess that in the beginning God made man faultless in the likeness of righteousness and holiness. But he willfully fell into sin. Through this fall the whole human race was corrupted and made subject to damnation. Moreover, our nature was enfeebled and became so inclined to sin that, unless it is restored by the Spirit of God, man neither does nor wants to do anything good of himself.


GOD'S CARE FOR US

Although man through the fall became subject to damnation and became God's enemy, yet God never ceased to care for the human race. Witnesses to this are the patriarchs, the promises before and after the flood, the law given by God through Moses, and the holy prophets.


CONCERNING CHRIST, TRUE GOD AND TRUE MAN

We firmly believe and confess that Christ was given to us by the Father at the appointed time according to the promises of God, and that the eternal, divine Word became flesh, that is, the Son of God, united with human nature in one person, became our brother in order that we might become heirs of God through Him.

Concerning this Jesus Christ, we believe that He was conceived by the Holy Spirit, born of the pure, undefiled Virgin Mary, suffered tinder Pontius Pilate, was crucified and died for our sins; and thus by offering up Himself He made satisfaction to God for our sins and the sins of all believers and reconciled us to God, our heavenly Father, and by His death has conquered and overcome the world, death and hell. Moreover, we believe that according to the flesh He was buried, descended into hell, on the third day rose from the dead, and when He had sufficiently shown himself, He ascended into heaven with body and soul where He sits at the right hand of God in the glory of God His heavenly Father, whence He will come to judge the living and the dead. Furthermore, as He had promised He sent to His disciples His Holy Spirit, in whom we believe even as we believe in the Father and the Son.


CONCERNING THE CHURCH

We believe one holy, Christian Church, the fellowship of the saints, the spiritual assembly of believers which is holy and the one bride of Christ, and in which all are citizens who truly confess that Jesus is the Christ, the Lamb of God who takes away the sin of the world, and who also confirm such faith by works of love.

In this Church one and the same sacrament is used, namely, Baptism upon entering the Church, and in due time in later life the Lord's Supper, as a testimony to faith and brotherly love as was promised in Baptism.

This Christian Church endeavors to keep the bonds of peace and love in unity, and therefore it has no fellowship with sects and the rules of religious orders which are determined to distinguish between days, food, clothing, and ecclesiastical pageantry.


CONCERNING OUR LORD'S SUPPER

We confess that the Lord Jesus instituted His holy Supper for the observance of His holy passion with thanksgiving, to proclaim His death, and also to attest Christian love and unity with true faith.

And just as in Baptism, in which the washing away of sins is offered to us by the ministers of the Church but can only be effected by the Father, Son and Holy Spirit, water remains truly water, so also does the bread and wine remain bread and wine in the Lord's Supper, in which the true body and blood of Christ is portrayed and offered to us with the bread and wine of the Lord, together with the words of institution.

We firmly believe, however, that Christ Himself is the food of a believing soul unto eternal life, and that our souls are nourished through true faith in the crucified Christ with the flesh and blood of Christ, and that we, as members of His body of which He is our only Head, live in Him and He in us, so that on the Day of Judgment we may be raised by Him and in Him to eternal joy and blessedness. Therefore we confess this: that Christ is present in His holy Supper for all who truly believe. However, we do not enclose in the bread and wine of the Lord the natural, true and essential body of Christ who was born of the pure Virgin Mary, suffered for us and has ascended into heaven. Consequently we do not adore Christ in these signs of bread and wine which we commonly call sacraments of the body and blood of Christ, but in heaven at the right hand of God the Father, whence He will come to judge the living and the dead.


CONCERNING THE USE OF EXCOMMUNICATION

Because weeds are mixed with the Church of Christ, Christ has given His Church authority to excommunicate such weeds when they show themselves by intolerable crimes and sins against the commandment of the Lord, in order that as much as possible the Church may keep her appearance unspotted. This is the reason we use excommunication in the Church.

But the Christian Church excommunicates solely for the sake of the reclamation of offenders, and consequently it gladly receives them again after they have put away their scandalous life and have improved.


CONCERNING GOVERNMENT

God has charged governments, His servants, with the sword and with the highest external power for the protection of the good and for vengeance upon and punishment of evildoers. For this reason, every Christian government with which we desire to be numbered, should do all in its power to see that God's Name is hallowed among its subjects, God's kingdom extended, and His will observed by the assiduous extirpation of crimes.


CONCERNING FAITH AND WORKS

We confess that there is forgiveness of sins through faith in Jesus Christ the crucified. Although this faith is continually exercised, signalized, and thus confirmed by works of love, yet do we not ascribe to works, which are the fruit of faith, the righteousness and satisfaction for our sins. On the contrary, we ascribe it solely to a genuine trust and faith in the shed blood of the Lamb of God. For we freely confess that all things are granted to us in Christ, Who is our righteousness, holiness, redemption, the way, the truth, the wisdom and the life.  Therefore the works of believers are not for the satisfaction of their sins, but solely for the purpose of showing in some degree our gratitude to the Lord God for the great kindness He has shown us in Christ.


CONCERNING THE DAY OF JUDGMENT

We believe that there will be a Day of Judgment on which the resurrection of the flesh will take place, when every man will receive from Christ the Judge, according as he has lived in this life: eternal life, if out of true faith and with unfeigned love he has brought works of righteousness which are the fruit of faith; or everlasting fire if he has done either good  or evil without faith or with a feigned faith without love.


CONCERNING THINGS COMMANDED AND NOT COMMANDED

We confess that just as no one may require things which Christ has not commanded, so in the same way no one may forbid what He has not forbidden. For this reason we hold that the confessional, fasting during Lent, holy days and such things introduced by men are not commanded, and, on the other hand, that the marriage of priests is not forbidden.

Still less may anyone permit what God has forbidden. This is the reason we reject the veneration and invoking of departed saints, the veneration and setting up of images, and such like.  Moreover, no one may forbid what God has permitted. For this reason we do not think it is forbidden to enjoy food with thanksgiving.


AGAINST THE ERROR OF THE ANABAPTISTS

We publicly declare that we not only do not accept but reject as an abomination and as blasphemy the alien false doctrines which are among the damnable and wicked opinions uttered by these factious spirits, namely, that children (whom we baptize according to the custom of the apostles and the early Church and because baptism has replaced circumcision) should not be baptized; that in no case may an oath be taken, even though the honor of God and love for one's neighbor require it;  and that Christians may not hold political offices;  together with all other doctrines which are opposed to the sound, pure teaching of Jesus Christ.


CONCLUSION

Finally, we desire to submit this our confession to the judgment of the divine Biblical Scriptures. And should we be informed from the same Holy Scriptures of a better one, we have thereby expressed our readiness to be willing at any time to obey God and His holy Word with great thanksgiving.  Enacted at a meeting of our Council, Wednesday, January 21, in the year 1534 after the birth of Christ our only Saviour.


Of the Holy Scrypture

The canonycall or holy scrypture whiche is the worde of god taught and gyuen by the holy spryte, & puplyshed vnto the worlde by the prophetes and holy apostles, which also is the moost perfyte and auncient science and doctryne of wysoome it alone contayneth consumatly all godlynes and all sorte and maner of facyon of lyfe.


Of the Exposicion of Scrypture

The interpretacion or exposicio of this holy wrytte ought and shuld be sought out of it selfe, so that it shulde be the owne interpretour, the rule of charite and faythe hauynge gouernaunce.


Of Mannes Tradicions

As to other thynges, of tradicions of men howe bewtifull & how moch receyued soeuer they be, what so euer tradicions withdraweth vs & stoppeth vs fro the scripture, of such do we answere the sayenges of the lord as of thynges hurt full and vnprofytable, they worshyppe me in vayne teachyng the doctrynes of man. Math i. xv.


Of the Holy Fathers

For the whiche sorte of interpretacyon so farre as the holy fathers hathe not gone fro it, not onely do we receyue them as interpretours of the scripture but also we honour and worshyp them as chosen and beloued instrumentes of God.


The Ende & Entent of the Scrypture

The pryncypal entent of al the scripture canonicall is to declare that God is beniuolent and frendly mynded to mankynde, and that he hathe declared that kyndnes in and throughe Iesu Chryste his onely sone, the which kynd nes is receyuyd by fayth, but this fayth is effectuous through charitie and expressed in an innocent lyfe


Of God

Of God we byleue in this sorte, that he is almyghtie, beynge one in substance and thre in persones, whiche euen as he hathe created by his worde, that is his sone, all thynges of nothynge, so by his spirite and prouydence gouerns he, preserue, & norysheth he, most truly, ryghtously, and wysely all thynges.


Of Man

Man whiche is the perfectest image of God in earthe, and also is the chefe dignite and honoure amonge all creatures visible, beynge made of soule and body, of the whiche twayne the body is mortall, the soule immortall, whan he was creat of god holy, by fallynge in vyce and synne throughe his owne fal, drew with hym in that same ruen & fal, & so subiected all mankynde to the same calamitie & wretchydnes that he fell in.


Of Originall Synne

And so this pestiferous infection whiche men calleth originall, hathe infecte and ouerspred the whole kynde of man, so far that by no helpe (he beynge the sone of wrathe and vengaunge and enemye of god) coulde be healed by any meanes but by the helpe of god onely, for yf there be any good that remayneth in man after the fall, that same beynge ioyntelie made weaker and weaker by our vyce tournes to the worse, because the strengthe and power of euyll ouercometh it, and nother suffereth it vs to folowe reason nor yet to exersyse ye godlynes of our mynde.


Of Frewyll

Wherfore we attribute so free wyll to man as we whiche wyttynge & wyllynge to do good, fele experiece of euyll, Also euyll trewly we maye do of oure owne wyll, but to enbrace and folowe good (except we be elluminat styred vp and mounted, by the grace of Chryst) we maye not, for god is he whiche worketh in vs, bothe to wyll, to performe, and to accomplyshe for his owne good wyll sake, and of god cometh our helth and saluacion, but of our selfe commeth perdicion.


Of the Eternall Mynde of God to Restore Man

And howbeit that through his fault man was subiecte vnto dampnacion, and also was runne vnder the iuste indingnacion of God to take vengaunce of hym, yet god the father neuer seaced to take a mercyfull cure ouer hym, the whiche thynge is manifest not onely of the fyrste prynces and the whole lawe, whiche as it is holy and good teaching vs the wyll of god, ryghtuousnes, and truthe, so worketh it wrath and storeth vp synne within vs, and slacketh it not, and that not through any faulte of it selfe but through oure vyce, but also clerely appereth it through Christ whiche was ordayned and geuen for that purpose.


Of Iesus Christ and that is Done by Hym

This Christ the very sone of God, & very God and very man also was made our brother, at the tyme appoynted he toke vpon hi whole man, made of soule and body, hauynge two natures vnpermyxte and one deuyne parsone, to the intent that he shulde restore vnto lyfe vs that were deed, and make vs aryse of God annexte with hym selfe, he also after that he had taken vpon him of the immaculate virgin by operacion of the holy goost fleshe, whiche was holy bycause of the vnion of the godhed, which is and also was lyke to our fleshe in all thynges excepte in synfulnes, and that bycause it behoued ye sacrefice for synne to be cleane and inmaculate, gaue that same fleshe to death for to expell all our synne by that meanes, and he also to the entent that we shuld haue one full and perfecte hope and trust of our inmortalitie hathe raysed vp agayne fro death to lyfe his owne fleshe, and hathe set it and placed it in heauen at the ryghte hande of his almyghty father.

And there he sytteth our victorious champion, our gyder, our capitayne, and heed, also our hyghest bysshop in dede  synne, death, and hell, beynge victoriously ouercome by hym, and defendeth oure cause and pleateth it perpetually vntyll he shall reforme and fascion vs to that lykenes to whiche we were create, and brynge vs to be partakers of eternall lyfe, and we loke for hym and beleueth that he shall come at the ende of all ages to be our trewe ryghtuous iust Iudge, and shall pronofice sentence agaynst all fleshe, whiche shalbe raysed vp before to that Iudgement and that he shall exalte the godly a boue the heauens, but the vngodly shall he codepne bothe body & soule to eternal distruction.

And as he onely is oure mediatour, and entercessour, hoste and sacrifice, bysshop, lorde, and our kynge. Also do we acknowlage and confesse hym onely to be our attonement and raunsome, satisfaction, expiacion, or wysdome, our defence, and our onely deliuerer, refusyng vtterly all other meane of lyfe and saluacion, excepte thus by Chryst onely.


The Ende of the Preachynge of the Gospell

And therfore in the whole doctryne of the euangelystes anunciat and shew to be the fyrste, and chefely to be inculcated and taught that we are safe onely by the marcie of God, and merite of our sauiour Christ. And that men maye perceyue and vnderstande the better howe necessary is the mercie of god, and Christes merites for the, theyr synnes shuld be clerely shewed to them by the lawe, and remission by Christes death.


Of Fayth & of the Power of It

And these so godly benifites with the very sanctificacion of the holy spirite, do we optayne by fayth, the very trewe gyfte of God, and not throughe any other power or strength of oure selues or merytes.

Whiche faythe is one certayne and vndouted substance and aprehensyon of all thynges that we hope for to come of the kyndnes of god, and it cometh firste out of the selfe charitie, it worketh noble frutes of al vertues, yet not with standynge we atribute no thyng to the dedes, althoughe they be godly yet be they mennes workes and actes, but the helthe and saluacion that is optayned, we atribute to the grace of god onely, and truely this worshypynge a lone is the very trewe worshypynge of god, faythe I meane mooste pryngnaunt & plentifull of good workes without any confydence in the workes.


The Congregacion or Churche

Also we holde and beleue that the churche, whiche is the congregacion & eleccion of all holy men, whiche also is the spouse of Christ whom he shall presente without spot vnto his father washynge it in his owne blode, is of suche lyuely stones aforesayd layde vpo this lyuely rocke on this maner..n
 he whiche churche howbeit, it be euydently knowne onely to the eyes of God, yet be certayne eternall ryghtes institute by Christ and be one publyke and lawful teachynge, teachynge of the worde of god, not onely is it spyed and knowen, but it is also so constituted by them that without the cerimonies there is no man reconed to be of it, excepte it be by a synguler preuilege of God


The Ministers of the Word of God

And for this cause we graunte the ministers of the church to be Cooperators of God as Paule calleth the, by whome God geueth and ministreth both know ledge of our selfe, and remission of synne, and conuerteth men to hym selfe, rayseth them vp, and comforteth the, affrayeth them also, and iudgeth them  but so that the vertue and efficacie therof we ascrybe also to the Lorde, and the ministracion of the sacramentes. For it is manifest that this efficacie and powre is not bounde nor knytte to any creature, but is dyspensed lyberally and freely who soeuer and when soeuer he shall please for he that watereth is nothyng, nor yet is he that planteth any thynge, but he that geueth the encreasment, whiche is God.


The Power of the Churche

The aucthorite to preache Goddes worde, and to feede the Lordes flocke, the whiche properly is the power of the keyes, prescribynge and comaundyng, all men bothe hye and lowe all lyke, shulde be holy and inuiolat, and shulde be comitted onely to them that are mete therfore and chosen other by the eleccion of God, or elles by a sure and aduysed eleccion of the churche, or by theyr wyll to whome the churches depute & apoynt that offyce of chosynge.


The Chosyng of Ministers or Officers

This ministracion and offyce shulde be graunted to no man but to him whom the ministers of the churche, and they vnto whom the charge is gyuen by the churches, & foud iudged to be of knowlage in the law of god, & of inocent lyfe, the whiche seynge it is the very eleccion God, it is well and iustlye approued by the voyce of the churche, and the imposicion of handes of the heedes of the preestes.


The Heed & Sheperd of the Churche

Christe verely hym selfe is the very trewe heed of his churche and congregacion, and the onely pastor and heerd, and he also geueth presydetes, heedes, and teachers, to the entent that in the externall administracion they shulde vse the ppower of the churche well and lawfully, wherfore we knowe not them that are heedes & pastors in name onely, nor yet the Romenishe heedes.


The Dutie of Ministers or Officers

The chefe and pryncypall offyce of this ministracion is to preache repentaunce and remission of synne through Iesu Christe, to praye continually for the people, to geue diligence wholy to holy stodyes and to the worde of God, and resyst and pursue the deuyll alway with the word of god, as wt the sworde of the spirite, and that with a deadly ha tered, and by all meanes to chasten him awaye, to defende the holy citezens of Christe.

And by all meanes compell and reproue the fautie and vicious, and to exclude from the churche them that stereth to farre, and that by a godly consente and agrement of them whiche are chosen of ye ministers and magistrates for correccyon, or to ponyshe them by any other waye conuenient and profytable meanes, so longe vntyll they come to a mendement, and so be safe, for this is the returnynge of the churche agayne, for one suche Citezen of Chryst yf he acknowlage and confesse his erroure with conuerted mynde and lyfe, for all this doctryne seketh and wylleth that we requyre wyllynge and helthefull correccion, exhilarite, or comforte all godly by a newe studdy of godlynes.


The Form of Presbyterial Church-Government

THE PREFACE.

JESUS CHRIST, upon whose shoulders the government is, whose name is called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace; of the increase of whose government and peace there shall be no end; who sits upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and justice, from henceforth, even for ever; having all power given unto him in heaven and in earth by the Father, who raised him from the dead, and set him at his own right hand, far above all principalities and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, and put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all: he being ascended up far above all heavens, that he might fill all things, received gifts for his church, and gave officers necessary for the edification of his church, and perfecting of his saints.

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Of the Church.

THERE is one general church visible, held forth in the New Testament.

The ministry, oracles, and ordinances of the New Testament, are given by Jesus Christ to the general church visible, for the gathering and perfecting of it in this life, until his second coming.

Particular visible churches, members of the general church, are also held forth in the New Testament. Particular churches in the primitive times were made up of visible saints, viz. of such as, being of age, professed faith in Christ, and obedience unto Christ, according to the rules of faith and life taught by Christ and his apostles; and of their children.

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Of the Officers of the Church.

THE officers which Christ hath appointed for the edification of his church, and the perfecting of the saints, are, some extraordinary, as apostles, evangelists, and prophets, which are ceased.

Others ordinary and perpetual, as pastors, teachers, and other church-governors, and deacons.

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Pastors.

THE pastor is an ordinary and perpetual officer in the church, prophesying of the time of the gospel.

First, it belongs to his office,

To pray for and with his flock, as the mouth of the people unto God, Acts vi. 2, 3, 4, and xx. 36, where preaching and prayer are joined as several parts of the same office. The office of the elder (that is, the pastor) is to pray for the sick, even in private, to which a blessing is especially promised; much more therefore ought he to perform this in the publick execution of his office, as a part thereof.

To read the Scriptures publickly; for the proof of which,

1. That the priests and Levites in the Jewish church were trusted with the publick reading of the word is proved.

2. That the ministers of the gospel have as ample a charge and commission to dispense the word, as well as other ordinances, as the priests and Levites had under the law, proved, Isa. lxvi. 21. Matt. xxiii. 34. where our Saviour entitleth the officers of the New Testament, whom he will send forth, by the same names of the teachers of the Old.

Which propositions prove, that therefore (the duty being of a moral nature) it followeth by just consequence, that the publick reading of the scriptures belongeth to the pastor’s office.

To feed the flock, by preaching of the word, according to which he is to teach, convince, reprove, exhort, and comfort.

To catechise, which is a plain laying down the first principles of the oracles of God, or of the doctrine of Christ, and is a part of preaching.

To dispense other divine mysteries.

To administer the sacraments.

To bless the people from God, Numb. vi. 23, 24, 25, 26. Compared with Rev. i.4, 5, (where the same blessings, and persons from whom they come, are ex mentioned,) Isa. lxvi. 21, where, under the names of Priests and Levites to be continued under the gospel, are meant evangelical pastors, who therefore are by office to bless the people.

To take care of the poor.

And he hath also a ruling power over the flock as a pastor.

Teacher or Doctor.

THE scripture doth hold out the name and title of teacher, as well as of the pastor.

Who is also a minister of the word, as well as the pastor, and hath power of administration of the sacraments.

The Lord having given different gifts, and divers exercises according to these gifts, in the ministry of the word; though these different gifts may meet in, and accordingly be exercised by, one and the same minister; yet, where be several ministers in the same congregation, they may be designed to several employments, according to the different gifts in which each of them doth most excel. And he that doth more excel in exposition of scripture, in teaching sound doctrine, and in convincing gainsayers, than he doth in application, and is accordingly employed therein, may be called a teacher, or doctor, (the places alleged by the notation of the word do prove the proposition.) Nevertheless, where is but one minister in a particular congregation, he is to perform, as far is able, the whole work of the ministry.

A teacher, or doctor, is of most excellent use in schools and universities; as of old in the schools of the prophets, and at Jerusalem, where Gamaliel and others taught as doctors.

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Other Church-Governors.

AS there were in the Jewish church elders of the people joined with the priests and Levites in the government of the church; so Christ, who hath instituted government, and governors ecclesiastical in the church, hath furnished some in his church, beside the ministers of the word, with gifts for government, and with commission to execute the same when called thereunto, who are to join with the minis n the government of the church. Which officers reformed churches commonly call Elders.

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Deacons.

THE scripture doth hold out deacons as distinct officers in the church.

Whose office is perpetual. To whose office it belongs not to preach the word, or administer the sacraments, but to take special care in distributing to the necessities of the poor.

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Of Particular Congregations.

IT is lawful and expedient that there be fixed congregations, that is, a certain company of Christians to meet in one assembly ordinarily for publick worship. When believers multiply to such a number, that they cannot conveniently meet in one place, it is lawful and expedient that they should be divided into distinct and fixed congregations, for the better administration of such ordinances as belong unto them, and the discharge of mutual duties.

The ordinary way of dividing Christians into distinct congregations, and most expedient for edification, is by the respective bounds of their dwellings.

First, Because they who dwell together, being bound to all kind of moral duties one to another, have the better opportunity thereby to discharge them; which moral tie is perpetual; for Christ came not to destroy the law, but to fulfil it.

Secondly, The communion of saints must be so ordered, as may stand with the most convenient use of the ordinances, and discharge of moral duties, without respect of persons.

Thirdly, The pastor and people must so nearly cohabit together, as that they may mutually perform their duties each to other with most conveniency.

In this company some must be set apart to bear office.

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Of the Officers of a particular Congregation.

FOR officers in a single congregation, there ought to be one at the least, both to labour in the word and doctrine, and to rule.

It is also requisite that there should be others to join in government.

And likewise it is requisite that there be others to take special care for the relief of the poor.

The number of each of which is to be proportioned according to the condition of the congregation.

These officers are to meet together at convenient and set times, for the well ordering of the affairs of that congregation, each according to his office.

It is most expedient that, in these meetings, one whose office is to labour in the word and doctrine, do moderate in their proceedings.

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Of the Ordinances in a particular Congregation.

THE ordinances in a single congregation are, prayer, thanksgiving, and singing of psalms, the word read, (although there follow no immediate explication of what is read,) the word expounded and applied, catechising, the sacraments administered, collection made for the poor, dismissing the people with a blessing.

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Of Church-Government, and the several sorts of Assemblies for the same.

CHRIST hath instituted a government, and governors ecclesiastical in the church: to that purpose, the apostles did immediately receive the keys from the hand of Jesus Christ, and did use and exercise them in all the churches of the world upon all occasions.

And Christ hath since continually furnished some in his church with gifts of government, and with commission to execute the same, when called thereunto.

It is lawful, and agreeable to the word of God, that the church be governed by several sorts of assemblies, which are congregational, classical, and synodical.

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Of the power in common of all these Assemblies.

IT is lawful, and agreeable to the word of God, that the several assemblies before mentioned have power to convent, and call before them, any person within their several bounds, whom the ecclesiastical business which is before them doth concern.

They have power to hear and determine such causes and differences as do orderly come before them.

It is lawful, and agreeable to the word of God, that all the said assemblies have some power to dispense church-censures.

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Of Congregational Assemblies, that is, the Meeting of the ruling Officers of a particular Congregation, for the Government thereof.

THE ruling officers of a particular congregation have power, authoritatively, to call before them any member of the congregation, as they shall see just occasion.

To enquire into the knowledge and spiritual estate of the several members of the congregation.

To admonish and rebuke.

Which three branches are proved by Heb. xiii. 17; 1 Thess. v. 12, 13; Ezek. xxxiv. 4.

Authoritative suspension from the Lord’s table, of a person not yet cast out of the church, is agreeable to the scripture:

First, Because the ordinance itself must not be profaned.

Secondly, Because we are charged to withdraw from those that walk disorderly.

Thirdly, Because of the great sin and danger, both to him that comes unworthily, and also to the whole church. And there was power and authority, under the Old Testament, to keep unclean persons from holy things.

The like power and authority, by way of analogy, continues under the New Testament.

The ruling officers of a particular congregation have power authoritatively to suspend from the Lord’s table a person not yet cast out of the church:

First, Because those who have authority to judge of, and admit, such as are fit to receive the sacrament, have authority to keep back such as shall be found unworthy.

Secondly, Because it is an ecclesiastical business of ordinary practice belonging to that congregation.

When congregations are divided and fixed, they need all mutual help one from another, both in regard of their intrinsical weaknesses and mutual dependence, as also in regard of enemies from without.

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Of Classical Assemblies.

THE scripture doth hold out a presbytery in a church.

A presbytery consisteth of ministers of the word, and such other publick officers as are agreeable to and warranted by the word of God to be church-governors, to join with the ministers in the government of the church.

The scripture doth hold forth, that many particular congregations may be under one presbyterial government.

This proposition is proved by instances:

I. First, Of the church of Jerusalem, which consisted of more congregations than one, and all these congregations were under one presbyterial government.

This appeareth thus:

First, The church of Jerusalem consisted of more congregations than one, as is manifest:

1st, By the multitude of believers mentioned, in divers “places”, both before the dispersion of the believers there, by means of the persecution, and also after the dispersion.

2dly, By the many apostles and other preachers in the church of Jerusalem. And if there were but one congregation there, then each apostle preached but seldom; which will not consist with Acts vi. 2.

3dly, The diversity of languages among the believers, mentioned both in the second and sixth chapters of the Acts, doth argue more congregations than one in that church.

Secondly, All those congregations were under one presbyterial government; because,

1st, They were one church.

2dly, The elders of the church are mentioned.

3dly, The apostles did the ordinary acts of presbyters, as presbyters in that kirk; which proveth a presbyterial church before the dispersion, Acts vi.

4thly, The several congregations in Jerusalem being one church, the elders of that church are mentioned as meeting together for acts of government; which proves that those several congregations were under one presbyterial government.

And whether these congregations were fixed or not fixed, in regard of officers or members, it is all one as to the truth of the proposition.

Nor doth there appear any ma al difference betwixt the several congregations in Jerusalem, and the many congregations now in the ordinary condition of the church, as to the point of fixedness required of officers or members.

Thirdly, Therefore the scripture doth hold forth, that many congregations may be under one presbyterial government.

II. Secondly, By the instance of the church of Ephesus; for,

First, That there were more congregations than one in the church of Ephesus, appears by Acts xx. 31, where is mention of Paul’s continuance at Ephesus in preaching for the space of three years; and Acts xix. 18, 19, 20, where the special effect of the word is mentioned; and ver. 10. and 17. of the same chapter, where is a distinction of Jews and Greeks; and 1 Cor. xvi. 8, 9, where is a reason of Paul’s stay at Ephesus until Pentecost; and ver. 19, where is mention of a particular church in the house of Aquila and Priscilla, then at Ephesus, as appears, Acts xviii. 19, 24, 26. All which laid together, doth prove that the multitude of believers did make more congregations than one in the church of Ephesus.

Secondly, That there were many elders over these many congregations, as one flock, appeareth.

Thirdly, That these many congregations were one church, and that they were under one presbyterial government, appeareth.

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Of Synodical Assemblies.

THE scripture doth hold out another sort of assemblies for the government of the church, beside classical and congregational, all which we call Synodical.

Pastors and teachers, and other church-governors, (as also other fit persons, when it shall be deemed expedient,) are members of those assemblies which we call Synodical, where they have a lawful calling thereunto.

Synodical assemblies may lawfully be of several sorts, as provincial, national, and oecumenical.

It is lawful, and agreeable to the word of God, that there be a subordination of congregational, classical, provincial, and national assemblies, for the government of the church.

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Of Ordination of Ministers.

UNDER the head of Ordination of Ministers is to be considered, either the doctrine of ordination, or the power of it.

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Touching the Doctrine of Ordination.

NO man ought to take upon him the office of a minister of the word without a lawful calling.

Ordination is always to be continued in the church.

Ordination is the solemn setting apart of a person to some publick church office.

Every minister of the word is to be ordained by imposition of hands, and prayer, with fasting, by those preaching presbyters to whom it doth belong.

It is agreeable to the word of God, and very expedient, that such as are to be ordained ministers, be designed to some particular church, or other ministerial charge.

He that is to be ordained minister, must be duly qualified, both for life and ministerial abilities, according to the rules of the apostle.

He is to be examined and approved by those by whom he is to be ordained.

No man is to be ordained a minister for a particular congregation, if they of that congregation can shew just cause of exception against him.

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Touching the Power of Ordination.

ORDINATION is the act of a presbytery.

The power of ordering the whole work of ordination is in the whole presbytery, which, when it is over more congregations than one, whether these congregations be fixed or not fixed, in regard of officers or members, it is indifferent as to the point of ordination.

It is very requisite, that no single congregation, that can conveniently associate, do assume to itself all and sole power in ordination:

1. Because there is no example in scripture that any single congregation, which might conveniently associate, did assume to itself all and sole power in ordination; neither is there any rule which may warrant such a practice.

2. Because there is in scripture example of an ordination in a presbytery over divers congregations; as in the church of Jerusalem, where were many congregations: these many congregations were under one presbytery , and this presbytery did ordain.

The preaching presbyters orderly associated, either in cities or neighbouring villages, are those to whom the imposition of hands doth appertain, for those congregations within their bounds respectively.

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Concerning the Doctrinal Part of Ordination of Ministers.

1. No man ought to take upon him the office of a minister of the word without a lawful calling.

2. Ordination is always to be continued in the church.

3. Ordination is the solemn setting apart of a person to some publick church office.

4. Every minister of the word is to be ordained by imposition of hands, and prayer, with fasting, by these preaching presbyters to whom it doth belong.

5. The power of ordering the whole work of ordination is in the whole presbytery, which, when it is over more congregations than one, whether those congregations be fixed or not fixed, in regard of officers or members, it is indifferent as to the point of ordination.

6. It is agreeable to the word, and very expedient, that such as are to be ordained ministers be designed to some particular church, or other ministerial charge.

7. He that is to be ordained minister, must be duly qualified, both for life and ministerial abilities, according to the rules of the apostle.

8. He is to be examined and approved by those by whom he is to be ordained.

9. No man is to be ordained a minister for a particular congregation, if they of that congregation can shew just cause of exception against him.

10. Preaching presbyters orderly associated, either in cities or neighbouring villages, are those to whom the imposition of hands doth appertain, for those congregations within their bounds respectively.

11. In extraordinary cases, something extraordinary may be done, until a settled order may be had, yet keeping as near as possibly may be to the rule.

12. There is at this time (as we humbly conceive) an extraordinary occasion for a way of ordination for the present supply of ministers.

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The Directory for the Ordination of Ministers.

IT being manifest by the word of God, that no man ought to take upon him the office of a minister of the gospel, until he be lawfully called and ordained thereunto; and that the work of ordination is to be performed with all due care, wisdom, gravity, and solemnity, we humbly tender these directions, as requisite to be observed.

1. He that is to be ordained, being either nominated by the people, or otherwise commended to the presbytery, for any place, must address himself to the presbytery, and bring with him a testimonial of his taking the covenant of the three kingdoms; of his diligence and proficiency in his studies; what degrees he hath taken in the university, and what hath been the time of his abode there; and withal of his age, which is to be twenty four years; but especially of his life and conversation.

2. Which being considered by the presbytery, they are to proceed to enquire touching the grace of God in him, and whether he be of such holiness of life as is requisite in a minister of the gospel; and to examine him touching his learning and sufficiency, and touching the evidences of his calling to the holy minister; and, in particular, his fair and direct calling to that place.

The Rules for Examination are these:

“(1.) That the examined be dealt withal in a brotherly way, with mildness of spirit, and with special respect to the gravity, modesty, and quality of every one.

“(2.) He shall be examined touching his skill in the original l tongues, and his trial to be made by reading the Hebrew and Greek Testaments, and rendering some portion of some into Latin; and if he be defective in them, enquiry shall be made more strictly after his other learning, and whether he hath skill in logick and philosophy.

“(3.) What authors in divinity he hath read, and is best acquainted with; and trial shall be made in his knowledge of the grounds of religion, and of his ability to defend the orthodox doctrine contained in them against all unsound and erroneous opinions, especially these of the present age; of his skill in the sense and meaning of such places of scripture as shall be proposed unto him, in cases of conscience, and in the chronology of the scripture, and the ecclesiastical his .

“(4.) If he hath not before preached in publick with approbation of such as are able to judge, he shall, at a competent time assigned him, expound before the presbytery such a place of scripture as shall be given him.

“(5.) He shall also, within a competent time, frame a discourse in Latin upon such a common-place or controversy in divinity as shall be assigned to him, and exhibit to the presbytery such theses as express the sum thereof, and maintain a dispute upon them.

“(6.) He shall preach before the people, – the presbytery, or some of the ministers of the word appointed by them, being present.

“(7.) The proportion of his gifts in relation to the place unto which he is called shall be considered.

“(8.) Beside the trial of his gifts in preaching, he shall undergo an examination in the premises two several days, and more, if the presbytery shall judge it necessary.

“(9.) And as for him that hath formerly been ordained a minister, and is to be removed to another charge, he shall bring a testimonial of his ordination, and of his abilities and conversation, whereupon his fitness for that place shall be tried by his preaching there, and (if it shall be judged necessary) by a further examination of him.”

3. In all which he being approved, he is to be sent to the church where he is to serve, there to preach three several days and to converse with the people, that they may have trial of his gifts for their edification, and may have time and occasion to enquire into, and the better to know, his life and conversation.

4. In the last of these three days appointed for the trial of his gifts in preaching, there shall be sent from the presbytery to the congregation a publick intimation in writing, which shall be publickly read before the people, and after affixed to the church-door, to signify that such a day a competent number of the members of that congregation, nominated by themselves, shall appear before the presbytery, to give their consent and approbation to such a man to be their minister; or otherwise, to put in, with all Christian discretion and meekness, what exceptions they have against him. And if, upon the day appointed, there be no just exception against him, but the people give their consent, then the presbytery shall proceed to ordination.

5. Upon the day appointed for ordination, which is to be performed in that church where he that is to be ordained is to serve, a solemn fast shall be kept by the congregation, that they may the more earnestly join in prayer for a blessing upon the ordinances of Christ, and the labours of his servant for their good. The presbytery shall come to the place, or at least three or four ministers of the word shall be sent thither from the presbytery; of which one appointed by the presbytery shall preach to the people concerning the office and duty of ministers of Christ, and how the people ought to receive them for their work’s sake.

6. After the sermon, the minister who hath preached shall, in the face of the congregation, demand of him who is now to be ordained, concerning how faith in Christ Jesus, and his persuasion of the truth of the reformed religion, according to the scriptures; his sincere intentions and ends in desiring to enter into this calling; his diligence in praying, reading, meditation, preaching, ministering the sacraments, discipline, and doing all ministerial duties towards his charge; his zeal and faithfulness in maintaining the truth of the gospel, and unity of the church, against error and schism; his care that himself and his family may be unblameable, and examples to the flock; his willingness and humility, in meekness of spirit, to submit unto the admonitions of his brethren, and discipline of the church; and his resolution to continue in his duty against all trouble and persecution.

7. In all which having declared himself, professed his willingness, and promised his endeavours, by the help of God; the minister likewise shall demand of the people concerning their willingness to receive and acknowledge him as the minister of Christ; and to obey and submit unto him, as having rule over them in the Lord; and to maintain, encourage, and assist him in all the parts of his office.

8. Which being mutually promised by the people, the presbytery, or the ministers sent from them for ordination, shall solemnly set him apart to the office and work of the ministry, by laying their hands on him, which is to be accompanied with a short prayer or blessing, to this effect:

“Thankfully acknowledging the great mercy of God in sending Jesus Christ for the redemption of his people; and for his ascension to the right hand of God the Father, and thence pouring out his Spirit, and giving gifts to men, apostles, evangelists, prophets, pastors, and teachers; for the gathering and building up of his church; and for fitting and inclining this man to this great work:* to entreat him to fit him with his Holy Spirit, to give him (who in his name we thus set apart to this holy service) to fulfil the work of his ministry in all things, that he may both save himself, and his people committed to his charge.”

* Here let them impose hands on his head.

9. This or the like form of prayer and blessing being ended, let the minister who preached briefly exhort him to consider of the greatness of his office and work, the danger of negligence both to himself and his people, the blessing which will accompany his faithfulness in this life, and that to come; and withal exhort the people to carry themselves to him, as to their minis n the Lord, according to their solemn promise made before. And so by prayer commending both him and his flock to the grace of God, after singing of a psalm, let the assembly be dismissed with a blessing.

10. If a minister be designed to a congregation, who hath been formerly ordained presbyter according to the form of ordination which hath been in the church of England, which we; hold for substance to be valid, and not to be disclaimed by any who have received it; then, there being a cautious proceeding in matters of examination, let him be admitted without any new ordination.

11. And in case any person already ordained minis n Scotland, or in any other reformed church, be designed to another congregation in England, he is to bring from that church to the presbytery here, within which that congregation is, a sufficient testimonial of his ordination, of his life and conversation while he lived with them, and of the causes of his removal; and to undergo such a trial of his fitness and sufficiency, and to have the same course held with him in other particulars, as is set down in the rule immediately going before, touching examination and admission.

12. That records be carefully kept in the several presbyteries, of the names of the persons ordained, with their testimonials, the time and place of their ordination, of the presbyters who did impose hands upon them, and of the charge to which they are appointed.

13. That no money or gift, of what kind soever, shall be received from the person to be ordained, or from any on his behalf, for ordination, or ought else belonging to it, by any of the presbytery, or any appertaining to any of them, upon what pretence soever.

Thus far of ordinary Rules, and course of Ordination, in the ordinary way; that which concerns the extraordinary way, requisite to be now practised, followeth.

1. In these present exigencies, while we cannot have any presbyteries formed up to their whole power and work, and that many ministers are to be ordained for the service of the armies and navy, and to many congregations where there is no minister at all; and where (by reason of the publick troubles) the people cannot either themselves enquire and find out one who may be a faithful minister for them, or have any with safety sent unto them, for such a solemn trial as was before mentioned in the ordinary rules; especially, when there can be no presbytery near unto them, to whom they may address themselves, or which may come or send to them a fit man to be ordained in that congregation, and for that people; and yet notwithstanding, it is requisite that ministers be ordained for them by some, who, being set apart themselves for the work of the ministry, have power to join in the setting apart others, who are found fit and worthy. In those cases, until, by God’s blessing, the aforesaid difficulties may be in some good measure removed, let some godly ministers, in or about the city of London, be designed by publick authority, who, being associated, may ordain ministers for the city and the vicinity, keeping as near to the ordinary rules fore-mentioned as possibly they may; and let this association be for no other intent or purpose, but only for the work of ordination.

2. Let the like association be made by the same authority in great towns, and the neighbouring parishes in the several counties, which are at the present quiet and undisturbed, to do the like for the parts adjacent.

3. Let such as are chosen, or appointed for the service of the armies or navy, be ordained, as aforesaid, by the associated ministers of London, or some others in the country.

4. Let them do the like, when any man shall duly and lawfully be recommended to them for the ministry of any congregation, who cannot enjoy liberty to have a trial of his parts and abilities, and desire the help of such ministers so associated, for the better furnishing of them with such a person as by them shall be judged fit for the service of that church and people.

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To the King

Sire, we thank God that hitherto having had no access to your Majesty to make known the rigor of the persecutions that we have suffered, and suffer daily, for wishing to live in the purity of the Gospel and in peace with our own consciences, he now permits us to see that you wish to know the worthiness of our cause, as is shown by the last Edict given at Amboise in the month of March of this present year, 1559, which it has pleased your Majesty to cause to be published. This emboldens us to speak, which we have been prevented from doing hitherto through the injustice and violence of some of your officers, incited rather by hatred of us than by love of your service. And to the end, Sire, that we may fully inform your Majesty of what concerns this cause, we humbly beseech that you will see and hear our Confession of Faith, which we present to you, hoping that it will prove a sufficient answer to the blame and opprobrium unjustly laid upon us by those who have always made a point of condemning us without having any knowledge of our cause. In the which, Sire, we can affirm that there is nothing contrary to the Word of God, or to the homage which we owe to you.

For the articles of our faith, which are all declared at some length in our Confession, all come to this: that since God has sufficiently declared his will to us through his Prophets and Apostles, and even by the mouth of his Son, our Lord Jesus Christ, we owe such respect and reverence to the Word of God as shall prevent us from adding to it any thing of our own, but shall make us conform entirely to the rules it prescribes. And inasmuch as the Roman Church, forsaking the use and customs of the primitive Church, has introduced new commandments and a new form of worship of God, we esteem it but reasonable to prefer the commandments of God, who is himself truth, to the commandments of men, who by their nature are inclined to deceit and vanity. And whatever our enemies may say against us, we can declare this before God and men, that we suffer for no other reason than for maintaining our Lord Jesus Christ to be our only Saviour and Redeemer, and his doctrine to be the only doctrine of life and salvation.

And this is the only reason, Sire, why the executioners' hands have been stained so often with the blood of your poor subjects, who, sparing not their lives to maintain this same Confession of Faith, have shown to all that they were moved by some other spirit than that of men, who naturally care more for their own peace and comfort than for the honor and glory of God.

And therefore, Sire, in accordance with your promises of goodness and mercy toward your poor subjects, we humbly beseech your Majesty graciously to examine the cause for which, being threatened at all times with death or exile, we thus lose the power of rendering the humble service, that we owe you. May it please your Majesty, then, instead of the fire and sword which have been used hitherto, to have our Confession of Faith decided by the Word of God: giving permission and security for this. And we hope that you yourself will be the judge of our innocence, knowing that there is in us no rebellion or heresy whatsoever, but that our only endeavor is to live in peace of conscience, serving God according to his commandments, and honoring your Majesty by all obedience and submission.

And because we have great need, by the preaching of the Word of God, to be kept in our duty to him, as well as to yourself, we humbly beg, Sire, that we may sometimes be permitted to gather together, to be exhorted to the fear of God by his Word, as well as to be confirmed by the administration of the Sacraments which the Lord Jesus Christ instituted in his Church. And if it should please your Majesty to give us a place where any one may see what passes in our assemblies, we shall thereby be absolved from the charge of the enormous crimes with which these same assemblies have been defamed. For nothing will be seen but what is decent and well-ordered, and nothing will be heard but the praise of God, exhortations to his service, and prayers for the preservation of your Majesty and of your kingdom. And if it do not please you to grant us this favor, at least let it be permitted us to follow the established order in private among ourselves.

We beseech you most humbly, Sire, to believe that in listening to this supplication which is now presented to you, you listen to the cries and groans of an infinite number of your poor subjects, who implore of your mercy that you extinguish the fires which the cruelty of your judges has lighted in your kingdom. And that we may thus be permitted, in serving your Majesty, to serve him who has raised yon to your power and dignity.

And if it should not please you, Sire, to listen to our voice, may it please you to listen to that of the Son of God, who, having given you power over our property, our bodies, and even our lives, demands that the control and dominion of our souls and consciences, which he purchased with his own blood, be reserved to him.

We beseech him, Sire, that he may lead you always by his Spirit, increasing with your age, your greatness and power, giving you victory over all your enemies, and establishing forever, in all equity and justice, the throne of your Majesty: before whom, may it please him that we find grace, and some fruit of this our present supplication, so that having exchanged our pains and afflictions for some peace and liberty, we may also change oar tears and lamentations into a perpetual thanksgiving to God, and to your Majesty for having done that which is most agreeable to him, most worthy of your goodness and mercy, and most necessary for the preservation of your most humble and obedient subjects and servants.


Confession of Faith

made in one accord by the French people, who desire to live according to the purity of the Gospel of our Lord Jesus Christ. A.D. 1559.


Art. I

We believe and confess that there is but one God, who is one sole and simple essence, spiritual, eternal, invisible, immutable, infinite, incomprehensible, ineffable, omnipotent; who is all-wise all-good, all-just, and all-merciful.


II

As such this God reveals himself to men; firstly, in his works, in their creation, as well as in their preservation and control. Secondly, and more clearly, in his Word, which was in the beginning revealed through oracles, and which was afterward committed to writing in the books which we call the Holy Scriptures.


III

These Holy Scriptures are comprised in the canonical books of the Old and New Testaments, as follows: the five books of Moses, namely: Genesis, Exodus, Leviticus, Numbers, Deuteronomy; then Joshua, Judges, Ruth, the first and second books of Samuel, the first and second books of the Kings, the first and second books of the Chronicles, otherwise called Paralipomenon, the first book of Ezra; then Nehemiah, the book of Esther, Job, the Psalms of David, the Proverbs or Maxims of Solomon ; the book of Ecclesiastes, called the Preacher, the Song of Solomon; then the book of Isaiah, Jeremiah, Lamentations of Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi; then the Holy Gospel according to St. Matthew, according to St. Mark, according to St. Luke, and according to St. John; then the second book of St. Luke, otherwise called the Acts of the Apostles; then the Epistles of St. Paul: one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon; then the E pistle to the Hebrews, the Epistle of St. James, the first and second Epistles of St. Peter, the first, second, and third Epistles of St. John, the Epistle of St. Jude; and then the Apocalypse, or Revelation of St. John.