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Historical
Background
- Article 01 - That there is One Only God
- Article 02 - By what means God is made known unto
us
- Article 03 - Of the written Word of God
- Article 04 - Canonical Books of the Holy
Scripture
- Article 05 - From whence the Holy Scriptures
derive their dignity and authority
- Article 06 - The difference between the canonical
and apocryphal books
- Article 07 - The sufficiency of the Holy
Scriptures, to be the only rule of faith
- Article 08 - That God is one in Essence, yet
nevertheless distinguished in three Persons
- Article 09 - The proof of the foregoing article
of the Trinity of persons in one God
- Article 10 - That Jesus Christ is true and
eternal God
- Article 11 - That the Holy Ghost is true and
eternal God
- Article 12 - Of the Creation
- Article 13 - Of Divine Providence
- Article 14 - Of the Creation and Fall of man,
and his Incapacity to perform what is truly good
- Article 15 - Of Original Sin
- Article 16 - Of Eternal Election
- Article 17 - Of the Recovery of Fallen Man
- Article 18 - Of the Incarnation of Jesus Christ
- Article 19 - Of the union and distinction of the
two Natures in the person of Christ
- Article 20 - That God has manifested his justice
and mercy in Christ
- Article 21 - Of the satisfaction of Christ, our
only High Priest, for us
- Article 22 - Of Faith in Jesus Christ
- Article 23 - Of Justification
- Article 24 - Of man's Sanctification and God
Works
- Article 25 - Of the abolishing of the Ceremonial
Law
- Article 26 - Of Christ's Intercession
- Article 27 - Of the Catholic Christian Church
- Article 28 - That every one is bound to join
himself to the true Church
- Article 29 - Of the marks of the true Church,
and wherein she differs from the false Church
- Article 30 - Concerning the Government of, and
Offices in the Church
- Article 31 - Of the Ministers, Elders, and
Deacons
- Article 32 - Of the Order and Discipline of the
Church
- Article 33 - Of the Sacraments
- Article 34 - Of Holy Baptism
- Article 35 - Of the Holy Supper of our Lord
Jesus Christ
- Article 36 - Of Magistrates
- Article 37 - Of the Last Judgment
We all believe with the heart, and confess with the
mouth, that there is one only simple and spiritual Being, which we call
God; and that he is eternal, incomprehensible invisible, immutable,
infinite, almighty, perfectly wise, just, good, and the overflowing
fountain of all good.
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We know him by two means; first, by the creation,
preservation and government of the universe; which is before our eyes as
a most elegant book, wherein all creatures, great and small, are as so
many characters leading us to contemplate the invisible things of God,
namely His power and divinity, as the apostle Paul says, Rom. 1:20. All
which things are sufficient to convince men, and leave them without
excuse. Secondly, he makes himself more clearly fully known to us by his
holy and divine Word, that is to say, as far as is necessary for us to
know in this life, to his glory and our salvation.
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We confess that this Word of God was not sent, nor
delivered by the will of man, but that holy men of God spoke as they
were moved by the Holy Ghost, as the apostle Peter says. And that
afterwards God, from a special care, which he has for us and our
salvation, commanded his servants, the prophets and apostles, to commit
his revealed word to writing; and he himself wrote with his own finger,
the two tables of the law. Therefore we call such writings holy and
divine Scriptures.
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We believe that the Holy Scriptures are contained in
two books, namely, the Old and New Testament, which are canonical,
against which nothing can be alleged. These are thus named in the Church
of God. The books of the Old Testament are, the five books of Moses,
viz.: Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the books of
Joshua, Ruth, Judges, the two books of Samuel, the two of the Kings, two
books of the Chronicles, commonly called Paralipomenon, the first of
Ezra, Nehemiah, Esther, Job, the Psalms of David, the three books of
Solomon, namely, the Proverbs, Ecclesiastes, and the Song of Songs; the
four great prophets Isaiah, Jeremiah, Ezekiel and Daniel; and the twelve
lesser prophets, namely, Hosea, Joel, Amos, Obadiah, Jonah, Micah,
Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.
Those of the New Testament are the four evangelists,
viz.: Matthew, Mark, Luke, and John; the Acts of the Apostles; the
fourteen epistles of the apostle Paul, viz.: 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, and one to the Hebrews; the
seven epistles of the other apostles, namely, one of James, two of
Peter, three of John, one of Jude; and the Revelation of the apostle
John.
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We receive all these books, and these only, as holy
and canonical, for the regulation, foundation, and conformation of our
faith; believing without any doubt, all things contained in them, not so
much because the Church receives and approves them as such, but more
especially because the Holy Ghost witnesses in our hearts, that they are
from God, whereof they carry the evidence in themselves. For the very
blind are able to perceive that the things foretold in them are
fulfilling.
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We distinguish those sacred books from the
apocryphal, viz.: the third book of Esdras, the books of Tobias, Judith,
Wisdom, Jesus Syrach, Baruch, the appendix to the book of Esther, the
Song of the three Children in the Furnace, the history of Susannah, of
Bell and the Dragon, the prayer of Manasses, and the two books of the
Maccabees. All of which the Church may read and take instruction from,
so far as they agree with the canonical books; but they are far from
having such power and efficacy, as that we may from their testimony
confirm any point of faith, or of the Christian religion; much less
detract from the authority of the other sacred books.
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We believe that those Holy Scriptures fully contain
the will of God, and that whatsoever man ought to believe, unto
salvation, is sufficiently taught therein. For, since the whole manner
of worship, which God requires of us, is written in them at large, it is
unlawful for any one, though an apostle, to teach otherwise than we are
now taught in the Holy Scriptures: nay, though it were an angel from
heaven, as the apostle Paul says. For, since it is forbidden, to add
unto or take away anything from the word of God, it does thereby
evidently appear, that the doctrine thereof is most perfect and complete
in all respects. Neither do we consider of equal value any writing of
men, however holy these men may have been, with those divine Scriptures,
nor ought we to consider custom, or the great multitude, or antiquity,
or succession of times and persons, or councils, decrees or statutes, as
of equal value with the truth of God, for the truth is above all; for
all men are of themselves liars, and more vain than vanity itself.
Therefore, we reject with all our hearts, whatsoever does not agree with
this infallible rule, which the apostles have taught us, saying, Try the
spirits whether they are of God. Likewise, if there come any unto you;
and bring not this doctrine, receive him not into your house.
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According to this truth and this Word of God, we
believe in one only God, who is the one single essence, in which are
three persons, really, truly, and eternally distinct, according to their
incommunicable properties; namely, the Father, and the Son, and the Holy
Ghost. The Father is the cause, origin and beginning of all things
visible and invisible; the Son is the word, wisdom, and image of the
Father; the Holy Ghost is the eternal power and might, proceeding from
the Father and the Son. Nevertheless God is not by this distinction
divided into three, since the Holy Scriptures teach us, that the Father,
and the Son, and the Holy Ghost, have each his personality,
distinguished by their properties; but in such wise that these three
persons are but one only God. Hence then, it is evident, that the Father
is not the Son, nor the Son the Father, and likewise the Holy Ghost is
neither the Father nor the Son. Nevertheless these persons thus
distinguished are not divided, nor intermixed: for the Father has not
assumed the flesh, nor has the Holy Ghost, but the Son only. The Father
has never been without his Son, or without his Holy Ghost. For they are
all three coeternal and co-essential. There is neither first nor last:
for they are all three one, in truth, in power, in goodness, and in
mercy.
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All this we know, as well from the testimonies of
holy writ, as from their operations, and chiefly by those we feel in
ourselves. The testimonies of the Holy Scriptures, that teach us to
believe this Holy Trinity are written in many places of the Old
Testament, which are not so necessary to enumerate, as to choose them
out with discretion and judgment. In Genesis, chap. 1:26, 27, God says:
Let us make man in our image, after our likeness, etc. So God created
man in his own image, male and female created he them. And Gen. 3:22.
Behold the man is become as one of us. From this saying, let us make man
in our image, it appears that there are more persons than one in the
Godhead; and when he says, God created, he signifies the unity. It is
true he does not say how many persons there are, but that, which appears
to us somewhat obscure in the Old Testament, is very plain in the New.
For when our Lord was baptized in Jordan, the voice of the Father was
heard, saying, This is my beloved Son: the Son was seen in the water,
and the Holy Ghost appeared in the shape of a dove. This form is also
instituted by Christ in the baptism of all believers. Baptize all
nations, in the name of the Father, and of the Son, and of the Holy
Ghost. In the Gospel of Luke, the angel Gabriel thus addressed Mary, the
mother of our Lord, the Holy Ghost shall come upon thee, and the power
of the Highest shall overshadow thee, therefore also that holy thing,
which shall be born of thee, shall be called the Son of God: likewise,
the grace of our Lord Jesus Christ, and the love of God, and the
communion of the Holy Ghost be with you. And there are three that bear
record in heaven, the Father, the Word, and the Holy Ghost, and these
three are one. In all which places we are fully taught, that there are
three persons in one only divine essence. And although this doctrine far
surpasses all human understanding, nevertheless, we now believe it by
means of the Word of God, but expect hereafter to enjoy the perfect
knowledge and benefit thereof in Heaven. Moreover, we must observe the
particular offices and operations of these three persons towards us. The
Father is called our Creator, by his power; the Son is our Saviour and
Redeemer, by his blood; the Holy Ghost is our Sanctifier, by his
dwelling in our hearts. This doctrine of the Holy Trinity, has always
been defended and maintained by the true Church, since the time of the
apostles, to this very day, against the Jews, Mohammedans, and some
false christians and heretics, as Marcion, Manes, Praxeas, Sabellius,
Samosatenus, Arius, and such like, who have been justly condemned by the
orthodox fathers. Therefore, in this point, we do willingly receive the
three creeds, namely, that of the Apostles, of Nice, and of Athanasius:
likewise that, which, conformable thereunto, is agreed upon by the
ancient fathers.
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We believe that Jesus Christ, according to his divine
nature, is the only begotten Son of God, begotten from eternity, not
made nor created (for then he should be a creature), but co-essential
and coeternal with the Father, the express image of his person, and the
brightness of his glory, equal unto him in all things. He is the Son of
God, not only from the time that he assumed our nature, but from all
eternity, as these testimonies, when compared together, teach us. Moses
says, that God created the world; and John says, that all things were
made by that Word, which he calls God. And the apostle says, that God
made the worlds by his Son; likewise, that God created all things by
Jesus Christ. Therefore it must needs follow, that he, who is called
God, the Word, the Son, and Jesus Christ, did exist at that time, when
all things were created by him. Therefore the prophet Micah says, His
goings forth have been from of old, from everlasting. And the apostle:
He has neither beginning of days, nor end of life. He therefore is that
true, eternal, and almighty God, whom we invoke, worship and serve.
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We believe and confess also, that the Holy Ghost,
from eternity, proceeds from the Father and Son; and therefore neither
is made, created, nor begotten, but only proceeds from both; who in
order is the third person of the Holy Trinity; of one and the same
essence, majesty and glory with the Father, and the Son: and therefore,
is the true and eternal God, as the Holy Scriptures teach us.
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We believe that the Father, by the Word, that is, by
his Son, has created of nothing, the heaven, the earth, and all
creatures, as it seemed good unto him, giving unto every creature its
being, shape, form, and several offices to serve its Creator. That he
does also still uphold and govern them by his eternal providence, and
infinite power, for the service of mankind, to the end that man may
serve his God. He also created the angels good, to be his messengers and
to serve his elect; some of whom are fallen from that excellency, in
which God created them, into everlasting perdition; and the others have,
by the grace of God, remained steadfast and continued in their primitive
state. The devils and evil spirits are so depraved, that they are
enemies of God and every good thing, to the utmost of their power, as
murderers, watching to ruin the Church and every member thereof, and by
their wicked stratagems to destroy all; and are, therefore, by their own
wickedness, adjudged to eternal damnation, daily expecting their
horrible torments. Therefore we reject and abhor the error of the
Sadducees, who deny the existence of spirits and angels: and also that
of the Manichees, who assert that the devils have their origin of
themselves, and that they are wicked of their own nature, without having
been corrupted.
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We believe that the same God, after he had created
all things, did not forsake them, or give them up to fortune or chance,
but that he rules and governs them according to his holy will, so that
nothing happens in this world without his appointment: nevertheless, God
neither is the author of, nor can be charged with, the sins which are
committed. For his power and goodness are so great and incomprehensible,
that he orders and executes his work in the most excellent and just
manner, even then, when devils and wicked men act unjustly. And, as to
what he does surpassing human understanding, we will not curiously
inquire into, farther than our capacity will admit of; but with the
greatest humility and reverence adore the righteous judgments of God,
which are hid from us, contenting ourselves that we are disciples of
Christ, to learn only those things which he has revealed to us in his
Word, without transgressing these limits. This doctrine affords us
unspeakable consolation, since we are taught thereby that nothing can
befall us by chance, but by the direction of our most gracious and
heavenly Father; who watches over us with a paternal care, keeping all
creatures so under his power, that not a hair of our head (for they are
all numbered), nor a sparrow, can fall to the ground, without the will
of our Father, in whom we do entirely trust; being persuaded, that he so
restrains the devil and all our enemies, that without his will and
permission, they cannot hurt us. And therefore we reject that damnable
error of the Epicureans, who say that God regards nothing, but leaves
all things to chance.
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We believe that God created man out of the dust of
the earth, and made and formed him after his own image and likeness,
good, righteous, and holy, capable in all things to will, agreeably to
the will of God. But being in honour, he understood it not, neither knew
his excellency, but willfully subjected himself to sin, and consequently
to death, and the curse, giving ear to the words of the devil. For the
commandment of life, which he had received, he transgressed; and by sin
separated himself from God, who was his true life, having corrupted his
whole nature; whereby he made himself liable to corporal and spiritual
death. And being thus become wicked, perverse, and corrupt in all his
ways, he has lost all his excellent gifts, which he had received from
God, and only retained a few remains thereof, which, however, are
sufficient to leave man without excuse; for all the light which is in us
is changed into darkness, as the Scriptures teach us, saying: The light
shineth in darkness, and the darkness comprehendeth it not: where St.
John calls men darkness. Therefore we reject all that is taught
repugnant to this, concerning the free will of man, since man is but a
slave to sin, and has nothing of himself, unless it is given from
heaven. For who may presume to boast, that he of himself can do any
good, since Christ says, No man can come to me, except the Father, which
hath sent me, draw him? Who will glory in his own will, who understands,
that to be carnally minded is enmity against God? Who can speak of his
knowledge, since the natural man receiveth not the things of the spirit
of God? In short, who dare suggest any thought, since he knows that we
are not sufficient of ourselves to think anything as of ourselves, but
that our sufficiency is of God? And therefore what the apostle says
ought justly to be held sure and firm, that God worketh in us both to
will and to do of his good pleasure. For there is no will nor
understanding, conformable to the divine will and understanding, but
that Christ has wrought in man; which he teaches us, when he says,
Without me ye can do nothing.
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We believe that, through the disobedience of Adam,
original sin is extended to all mankind; which is a corruption of the
whole nature, and a hereditary disease, wherewith infants themselves are
infected even in their mother's womb, and which produces in man all
sorts of sin, being in him as a root thereof; and therefore is so vile
and abominable in the sight of God, that it is sufficient to condemn all
mankind. Nor is it by any means abolished or done away by baptism; since
sin always issues forth from this woeful source, as water from a
fountain; notwithstanding it is not imputed to the children of God unto
condemnation, but by his grace and mercy is forgiven them. Not that they
should rest securely in sin, but that a sense of this corruption should
make believers often to sigh, desiring to be delivered from this body of
death. Wherefore we reject the error of the Pelagians, who assert that
sin proceeds only from imitation.
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We believe that all the posterity of Adam being thus
fallen into perdition and ruin, by the sin of our first parents, God
then did manifest himself such as he is; that is to say, merciful and
just: Merciful, since he delivers and preserves from this perdition all,
whom he, in his eternal and unchangeable counsel of mere goodness, has
elected in Christ Jesus our Lord, without any respect to their works:
Just, in leaving others in the fall and perdition wherein they have
involved themselves.
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We believe that our most gracious God, in his
admirable wisdom and goodness, seeing that man had thus thrown himself
into temporal and eternal death, and made himself wholly miserable, was
pleased to seek and comfort him, when he trembling fled from his
presence, promising him that he would give his Son, who should be made
of a woman, to bruise the head of the serpent, and would make him happy.
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We confess, therefore, that God did fulfill the
promise, which he made to the fathers, by the mouth of his holy
prophets, when he sent into the world, at the time appointed by him, his
own, only-begotten and eternal Son, who took upon him the form of a
servant, and became like unto man, really assuming the true human
nature, with all its infirmities, sin excepted, being conceived in the
womb of the blessed Virgin Mary, by the power of the Holy Ghost, without
the means of man, and did not only assume human nature as to the body,
but also a true human soul, that he might be a real man. For since the
soul was lost as well as the body, it was necessary that he should take
both upon him, to save both. Therefore we confess (in opposition to the
heresy of the Anabaptists, who deny that Christ assumed human flesh of
his mother) that Christ is become a partaker of the flesh and blood of
the children; that he is a fruit of the loins of David after the flesh;
made of the seed of David according to the flesh; a fruit of the womb of
the Virgin Mary, made of a woman, a branch of David; a shoot of the root
of Jesse; sprung from the tribe of Judah; descended from the Jews
according to the flesh; of the seed of Abraham, since he took on him the
seed of Abraham, and became like unto his brethren in all things, sin
excepted, so that in truth he is our Immanuel, that is to say, God with
us.
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We believe that by this conception, the person of the
Son is inseparably united and connected with the human nature; so that
there are not two Sons of God, nor two persons, but two natures united
in one single person: yet, that each nature retains its own distinct
properties. As then the divine nature has always remained untreated,
without beginning of days or end of life, filling heaven and earth: so
also has the human nature not lost its properties, but remained a
creature, having beginning of days, being a finite nature, and retaining
all the properties of a real body. And though he has by his resurrection
given immortality to the same, nevertheless he has not changed the
reality of his human nature; forasmuch as our salvation and resurrection
also depend on the reality of his body. But these two natures are so
closely united in one person, that they were not separated even by his
death. Therefore that which he, when dying, commended into the hands of
his Father, was a real human spirit, departing from his body. But in the
meantime the divine nature always remained united with the human, even
when he lay in the grave. And the Godhead did not cease to be in him,
any more than it did when he was an infant, though it did not so clearly
manifest itself for a while. Wherefore we confess, that he is very God,
and very Man: very God by his power to conquer death; and very man that
he might die for us according to the infirmity of his flesh.
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We believe that God, who is perfectly merciful and
just, sent his Son to assume that nature, in which the disobedience was
committed, to make satisfaction in the same, and to bear the punishment
of sin by his most bitter passion and death. God therefore manifested
his justice against his Son, when he laid our iniquities upon him; and
poured forth his mercy and goodness on us, who were guilty and worthy of
damnation, out of mere and perfect love, giving his Son unto death for
us, and raising him for our justification, that through him we might
obtain immortality and life eternal.
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We believe that Jesus Christ is ordained with an oath
to be an everlasting High Priest, after the order of Melchisedec; and
that he has presented himself in our behalf before the Father, to
appease his wrath by his full satisfaction, by offering himself on the
tree of the cross, and pouring out his precious blood to purge away our
sins; as the prophets had foretold. For it is written: He was wounded
for our transgressions, he was bruised for our iniquities: the
chastisement of our peace was upon him, and with his stripes we are
healed. He was brought as a lamb to the slaughter, and numbered with the
transgressors, and condemned by Pontius Pilate as a malefactor, though
he had first declared him innocent. Therefore: he restored that which he
took not away, and suffered, the just for the unjust, as well in his
body as in his soul, feeling the terrible punishment which our sins had
merited; insomuch that his sweat became like unto drops of blood falling
on the ground. He called out, my God, my God, why hast thou forsaken me?
and has suffered all this for the remission of our sins. Wherefore we
justly say with the apostle Paul: that we know nothing, but Jesus
Christ, and him crucified; we count all things but loss and dung for the
excellency of the knowledge of Christ Jesus our Lord, in whose wounds we
find all manner of consolation. Neither is it necessary to seek or
invent any other means of being reconciled to God, than this only
sacrifice, once offered, by which believers are made perfect forever.
This is also the reason why he was called by the angel of God, Jesus,
that is to say, Saviour, because he should save his people from their
sins.
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We believe that, to attain the true knowledge of this
great mystery, the Holy Ghost kindles in our hearts an upright faith,
which embraces Jesus Christ, with all his merits, appropriates him, and
seeks nothing more besides him. For it must needs follow, either that
all things, which are requisite to our salvation, are not in Jesus
Christ. or if all things are in him, that then those who possess Jesus
Christ through faith, have complete salvation in him. Therefore, for any
to assert, that Christ is not sufficient, but that something more is
required besides him, would be too gross a blasphemy: for hence it would
follow, that Christ was but half a Saviour. Therefore we justly say with
Paul, that we are justified by faith alone, or by faith without works.
However, to speak more clearly, we do not mean, that faith itself
justifies us, for it is only an instrument with which we embrace Christ
our Righteousness. But Jesus Christ, imputing to us all his merits, and
so many holy works which he has done for us, and in our stead, is our
Righteousness. And faith is an instrument that keeps us in communion
with him in all his benefits, which, when become ours, are more than
sufficient to acquit us of our sins.
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We believe that our salvation consists in the
remission of our sins for Jesus Christ's sake, sad that therein our
righteousness before God is implied: as David and Paul teach us,
declaring this to be the happiness of man, that God imputes
righteousness to him without works. And the same apostle says, that we
are justified freely by his grace, through the redemption which is in
Jesus Christ. And therefore we always hold fast this foundation,
ascribing all the glory to God, humbling ourselves before him, and
acknowledging ourselves to be such as we really are, without presuming
to trust in any thing in ourselves, or in any merit of ours, relying and
resting upon the obedience of Christ crucified alone, which becomes
ours, when we believe in him. This is sufficient to cover all our
iniquities, and to give us confidence in approving to God; freeing the
conscience of fear, terror and dread, without following the example of
our first father, Adam, who, trembling, attempted to cover himself with
fig-leaves. And verily if we should appear before God, relying on
ourselves, or on any other creature, though ever so little, we should,
alas! be consumed. And therefore every one must pray with David: O Lord,
enter not into judgment with thy servant: for in thy sight shall no man
living be justified.
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We believe that this true faith being wrought in man
by the hearing of the Word of God, and the operation of the Holy Ghost,
does regenerate and make him a new man, causing him to live a new life,
and freeing him from the bondage of sin. Therefore it is so far from
being true, that this justifying faith makes men remiss in a pious and
holy life, that on the contrary without it they would never do anything
out of love to God, but only out of self-love or fear of damnation.
Therefore it is impossible that this holy faith can be unfruitful in
man: for we do not speak of a vain faith, but of such a faith, which is
called in Scripture, a faith that worketh by love, which excites man to
the practice of those works, which God has commended in his Word. Which
works, as they proceed from the good root of faith, are good and
acceptable in the sight of God, forasmuch as they are all sanctified by
his grace: howbeit they are of no account towards our justification. For
it is by faith in Christ that we are justified, even before we do good
works; otherwise they could not be good works, any more than the fruit
of a tree can be good, before the tree itself is good. Therefore we do
good works, but not to merit by them, (for what can we merit?) nay, we
are beholden to God for the good works we do, and not he to us, since it
is he that works in us both to will and to do of his good pleasure. Let
us therefore attend to what is written: when ye shall have done all
those things which are commended you, say, we are unprofitable servants;
we have done that which was our duty to do. In the meantime, we not deny
that God rewards our good works, but it is through his grace that he
crowns his gifts. Moreover, though we do good works, we do not found our
salvation upon them; for we do no work but what is polluted by our
flesh, and also punishable; and at though we could perform such works,
still the remembrance of one sin is sufficient to make God reject them.
Thus then we would always be in doubt, tossed to and fro without any
certainty, and our poor consciences continually vexed, if they relied
not on the merits of the suffering and death of our Saviour.
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We believe, that the ceremonies and figures of the
law ceased at the coming of Christ, and that all the shadows are
accomplished; so that the use of them must be abolished amongst
Christian; yet the truth and substance of them remain with us in Jesus
Christ, in whom they have their completion. In the meantime, we still
use the testimonies taken out of the law and the prophets, to confirm us
in the doctrine of the gospel, and to regulate our life in all honesty,
to the glory of God, according to his will.
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We believe that we have no access unto God, but alone
through the only Mediator and Advocate, Jesus Christ the righteous, who
therefore became man, having united in one person the divine and human
natures, that we men might have access to the divine majesty, which
access would otherwise be barred against us. But this Mediator, whom the
Father has appointed between him and us, ought in no wise to affright us
by his majesty, or cause us to seek another according to our infancy.
For there is no creature either in heaven or on earth who loveth us more
than Jesus Christ; who, though he was in the form of God, yet made
himself of no reputation, and took upon him the form of a man, and of a
servant for us, and was made like unto his brethren in all things. If
then we should seek for another Mediator, who would be well affected
towards us, whom could we find, who loved us more than he, who laid down
his life for us, even when we were his enemies? And if we seek for one
who has power and majesty, who is there that has so much of both as he
who sits at the right hand of his Father, and who has all power in
heaven and on earth? And who will sooner be heard than the own well
beloved Son of God? Therefore it was only through distrust that this
practice of dishonouring, instead of honouring the saints, was
introduced, doing that, which they never have done, nor required, but
have on the contrary steadfastly rejected according to their bounden
duty, as appears by their writings. Neither must we plead here our
unworthiness; for the meaning is not that we should offer our prayers to
God on the ground of our own worthiness but only on the ground of the
excellency and worthiness of the Lord Jesus Christ, whose righteousness
is become ours by faith. Therefore the apostle, to remove this foolish
fear, or rather mistrust from us, justly says, that Jesus Christ was
made like unto his brethren in all things, that he might be a merciful
and faithful High Priest, to make reconciliation for the sins of the
people. For in that he himself has suffered, being tempted, he is able
to succour them that are tempted; and further to encourage us, he adds,
seeing then that we have a great High Priest, that is passed into the
heavens, Jesus the Son of God, let us hold fast our profession. For we
have not a high priest which cannot be touched with the feeling of our
infirmities; but was in all points tempted like as we are, yet without
sin. Let us therefore come boldly unto the throne of grace, that we may
obtain mercy, and find grace to help in time of need. The same apostle
says, having boldness to enter into the holiest, by the blood of Jesus;
let us draw near with a true heart in full assurance of faith, etc.
Likewise, Christ has an unchangeable priesthood, wherefore he is able
also to same them to the utter most, that come unto God by him, seeing
he ever liveth to make intercession for them. What more can be required?
since Christ himself says, I am the way and the truth, and the life: no
man cometh unto the Father but by me. To what purpose should we then
seek another advocate, since it has pleased God, to give us his own Son
as an advocate? Let us not for sake him to take another, or rather to
seek after another, without ever being able to find him; for God well
knew, when he gave him to us, that we were sinners. Therefore according
to the command of Christ, we call upon the heavenly Father through Jesus
Christ our own Mediator, as we are taught in the Lord's prayer; being
assured that whatever we ask of the Father in his name, will be granted
us.
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We believe and profess, one catholic or universal
Church, which is a holy congregation, of true Christian believers, all
expecting their salvation in Jesus Christ, being washed by his blood,
sanctified and sealed by the Holy Ghost. This Church has been from the
beginning of the world, and will be to the end thereof; which is evident
from this, that Christ is an eternal King, which, without subjects,
cannot be. And this holy Church is preserved or supported by God,
against the rage of the whole world; though she sometimes (for a while)
appears very small, and in the eyes of men, to be reduced to nothing; s
during the perilous reign of Ahab, the Lord reserved unto him seven
thousand men, who had not bowed their knees to Baal. Furthermore, this
holy Church is not confined, bound, or limited to a certain place or to
certain persons, but is spread and dispersed over the whole world; and
yet is joined and united with heart and will, by the power of faith, in
one and the same spirit.
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We believe, since this holy congregation is an
assembly of those who are saved, and that out of it there is no
salvation, that no person of whatsoever state or condition he may be,
ought to withdraw himself, to live in a separate state from it; but that
all men are in duty bound to join and unite themselves with it;
maintaining the unity of the Church; submitting themselves to the
doctrine and discipline thereof; bowing their necks under the yoke of
Jesus Christ; and as mutual members of the same body, serving to the
edification of the brethren, according to the talents God has given
them. And that this may be the more effectually observed, it is the duty
of all believers, according to the word of God, to separate themselves
from all those who do not belong to the Church, and to join themselves
to this congregation, wheresoever God has established it, even though
the magistrates and edicts of princes were against it, yea, though they
should suffer death or any other corporal punishment. Therefore all
those, who separate themselves from the same, or do not join themselves
to it, act contrary to the ordinance of God.
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We believe, that we ought diligently and
circumspectly to discern from the Word of God which is the true Church,
since all sects which are in the world assume to themselves the name of
the Church. But we speak not here of hypocrites, who are mixed in the
Church with the good, yet are not of the Church, though externally in
it; but we say that the body and communion of the true Church must be
distinguished from all sects, who call themselves the Church. The marks,
by which the true Church is known, are these: if the pure doctrine of
the gospel is preached therein; if she maintains the pure administration
of the sacraments as instituted by Christ; if church discipline is
exercised in punishing of sin: in short, if all things are managed
according to the pure Word of God, all things contrary thereto
corrected, and Jesus Christ acknowledged as the only Head of the Church.
Hereby the true Church may certainly be known from which no man has a
right to separate himself. With respect to those, who are members of the
Church, they may be known by the marks of Christians: namely, by faith;
and when they have received Jesus Christ the only Saviour, they avoid
sin, follow after righteousness, love the true God and their neighbour,
neither turn aside to the right or left, and crucify the flesh with the
works thereof. But this is not to be understood, as if there did not
remain in them great infirmities; but they fight against them through
the Spirit, all the days of their life, continually taking their refuge
in the blood, death, passion and obedience of our Lord Jesus Christ,
"in whom they have remission of sins, through faith in him."
As for the false Church, she ascribes more power and authority to
herself and her ordinances than to the Word of God, and will not submit
herself to the yoke of Christ. Neither does she administer the
sacraments as appointed by Christ in his Word, but adds to and takes
from them, as she thinks proper; she relies more upon men than upon
Christ; and persecutes those, who live holily according to the Word of
God, and rebuke her for her errors, covetousness, and idolatry. These
two Churches are easily known and distinguished from each other.
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We believe, that this true Church must be governed by
that spiritual policy which our Lord has taught us in his Word; namely,
that there must be ministers or pastors to preach the Word of God, and
to administer the sacraments; also elders and deacons, who, together
with the pastors, form the council of the Church: that by these means
the true religion may be preserved, and the true doctrine everywhere
propagated, likewise transgressors punished and restrained by spiritual
means: also that the poor and distressed may be relieved and comforted,
according to their necessities. By these means everything will be
carried on in the Church with good order and decency, when faithful men
are chosen, according to the rule prescribed by St. Paul in his Epistle
to Timothy.
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We believe, that the ministers of God's Word, and the
elders and deacons, ought to be chosen to their respective offices by a
lawful election by the Church, with calling upon the name of the Lord,
and in that order which the Word of God teaches. Therefore every one
must take heed, not to intrude himself by indecent means, but is bound
to wait till it shall please God to call him; that he may have testimony
of his calling, and be certain and assured that it is of the Lord. As
for the ministers of God's Word, they have equally the same power and
authority wheresoever they are, as they are all ministers of Christ, the
only universal Bishop, and the only Head of the Church. Moreover, that
this holy ordinance of God may not be violated or slighted, we say that
every one ought to esteem the ministers of God's Word, and the elders of
the Church, very highly for their work's sake, and be at peace with them
without murmuring, strife or contention, as much as possible.
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In the meantime we believe, though it is useful and
beneficial, that those, who are rulers of the Church, institute and
establish certain ordinances among themselves for maintaining the body
of the Church; yet they ought studiously to take care, that they do not
depart from those things which Christ, our only Master, has instituted.
And therefore, we reject all human inventions, and all laws, which man
would introduce into the worship of God, thereby to bind and compel the
conscience in any manner whatever. Therefore we admit only of that which
tends to nourish and preserve concord, and unity, and to keep all men in
obedience to God. For this purpose, excommunication or church discipline
is requisite, with the several circumstances belonging to it, according
to the Word of God.
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We believe, that our gracious God, on account of our
weakness and infirmities has ordained the sacraments for us, thereby to
seal unto us his promises, and to be pledges of the good will and grace
of God toward us, and also to nourish and strengthen our faith; which he
has joined to the Word of the gospel, the better to present to our
senses, both that which he signifies to us by his Word, and that which
he works inwardly in our hearts, thereby assuring and confirming in us
the salvation which he imparts to us. For they are visible signs and
seals of an inward and invisible thing, by means whereof God works in us
by the power of the Holy Ghost. Therefore the signs are not in vain or
insignificant, so as to deceive us. For Jesus Christ is the true object
presented by them, without whom they would be of no moment. Moreover, we
are satisfied with the number of sacraments which Christ our Lord has
instituted, which are two only, namely, the sacrament of baptism, and
the holy supper of our Lord Jesus Christ.
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We believe and confess that Jesus Christ, who is the
end of the law, has made an end, by the shedding of his blood, of all
other sheddings of blood which men could or would make as a propitiation
or satisfaction for sin and that he, having abolished circumcision,
which was done with blood has instituted the sacrament of baptism
instead thereof; by which we are received into the Church of God, and
separated from all other people and strange religions, that we may
wholly belong to him, whose ensign and banner we bear: and which serves
as a testimony to us, that he will forever be our gracious God and
Father. Therefore he has commanded all those, who are his, to be
baptized with pure water, "in the name of the Father, and of the
Son, and of the Holy Ghost": thereby signifying to us, that as
water washes away the filth of the body, when poured upon it, and is
seen on the body of the baptized, when sprinkled upon him; so does the
blood of Christ, by the power of the Holy Ghost, internally sprinkle the
soul, cleanse it from its sins, and regenerate us from children of
wrath, unto children of God. Not that this is effected by the external
water, but by the sprinkling of the precious blood of the Son of God;
who is our Red Sea, through which we must pass, to escape the tyranny of
Pharaoh, that is, the devil, and to enter into the spiritual land of
Canaan. Therefore the ministers, on their part, administer the
sacrament, and that which is visible, but our Lord gives that which is
signified by the sacrament, namely, the gifts and invisible grace;
washing, cleansing and purging our souls of all filth and
unrighteousness; renewing our hearts, and filling them with all comfort;
giving unto us a true assurance of his fatherly goodness; putting on us
the new man, and putting off the old man with all his deeds. Therefore
we believe, that every man, who is earnestly studious of obtaining life
eternal, ought to be but once baptized with this only baptism, without
ever repeating the same: since we cannot be born twice. Neither does
this baptism only avail us, at the time when the water is poured upon
us, and received by us but also through the whole course of our life;
therefore we detest the error of the Anabaptists, who are not content
with the one only baptism they have once received, and moreover condemn
the baptism of the infants of believers, whom we believe ought to be
baptized and sealed with the sign of the covenant, as the children in
Israel formerly were circumcised, upon the same promises which are made
unto our children. And indeed Christ shed his blood no less for the
washing of the children of the faithful, than for adult persons; and
therefore they ought to receive the sign and sacrament of that, which
Christ has done for them; as the Lord commanded in the law, that they
should be made partakers of the sacrament of Christ's suffering and
death, shortly after they were born, by offering for them a lamb, which
was a sacrament of Jesus Christ. Moreover, what circumcision was to the
Jews, that baptism is to our children. And for this reason Paul calls
baptism the circumcision of Christ.
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We believe and confess, that our Saviour Jesus Christ
did ordain and institute the sacrament of the holy supper, to nourish
and support those whom he has already regenerated, and incorporated into
his family, which is his Church. Now those, who are regenerated, have in
them a twofold life, the one corporal and temporal, which they have from
the first birth, and is common to all men: the other spiritual and
heavenly, which is given them in their second birth, which is effected
by the word of the gospel, in the communion of the body of Christ; and
this life is not common, but is peculiar to God's elect. In like manner
God has given us, for the support of the bodily and earthly life,
earthly and common bread, which is subservient thereto, and is common to
all men, even to life itself. But for the support of the spiritual and
heavenly life, which believers have, he has sent us living bread, which
descended from heaven, namely, Jesus Christ, who nourishes and
strengthens the spiritual life of believers, when they eat him, that is
to say, when they apply and receive him by faith in the spirit. Christ,
that he might represent unto us this spiritual and heavenly bread, has
instituted an earthly and visible bread, as a sacrament of his body, and
wine as a sacrament of his blood, to testify by them unto us, that, as
certainly as we receive and hold this sacrament in our hands, and eat
and drink the same with our mouths, by which our life is afterwards
nourished, we also do as certainly receive by faith (which is the hand
and mouth of our soul) the true body and blood of Christ our only
Saviour in our souls, for the support of our spiritual life. Now, as it
is certain and beyond all doubt, that, that Jesus Christ has not
enjoined to us the use of his sacraments in vain, so he works in us all
that he represents to us by these holy signs, though the manner
surpasses our understanding, and cannot be comprehended by us, as the
operations of the Holy Ghost are hidden and incomprehensible. In the
meantime we err not, when we say, that what is eaten and drunk by us is
the proper and natural body, and the proper blood of Christ. But the
manner of our partaking of the same, is not by the mouth, but by the
spirit through faith. Thus then, though Christ always sits at the right
hand of his Father in the heavens, yet does he not therefore cease to
make us partakers of himself by faith. This feast is a spiritual table,
at which Christ communicates himself with all his benefits to us, and
gives us there to enjoy both himself, and the merits of his sufferings
and death, nourishing, strengthening and comforting our poor comfortless
souls by the eating of his flesh, quickening and refreshing them by the
drinking of his blood. Further, though the sacraments are connected with
the thing signified nevertheless both are not received by all men: the
ungodly indeed receives the sacrament to his condemnation but he does
not receive the truth of the sacrament. As Judas, and Simon the
sorcerer, both indeed received the sacrament, but not Christ, who was
signified by it, of whom believers only are made partakers. Lastly, we
receive this holy sacrament in the assembly of the people of God with
humility and reverence, keeping up amongst us the death of Christ our
Saviour, with thanksgiving: making there confession of our faith, and of
the Christian religion. Therefore no one ought to come to this table
without having previously rightly examined himself; lest by eating of
this bread and drinking of this cup, he eat and drink judgment to
himself. In a word, we are excited by the use of this holy sacrament, to
a fervent love towards God and our neighbour. Therefore we reject all
mixtures and damnable inventions, which men have added unto, and blended
with the sacraments, as profanations of them: and affirm that we ought
to rest satisfied with the ordinance which Christ and his apostles have
taught us, and that we must speak of them in the same manner as they
have spoken.
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We believe that our gracious God, because of the
depravity of mankind, has appointed kings, princes and magistrates,
willing that the world should be governed by certain laws and policies;
to the end that the dissoluteness of men might be restrained and all
things carried on among them with good order and decency. For this
purpose he has invested the magistracy with the sword, for the
punishment of evildoers, and for the protection of them that do well.
And their office is, not only to have regard unto, and watch for the
welfare of the civil state; but also that they protect the sacred
ministry; and thus may remove and prevent all idolatry and false
worship; that the kingdom of antichrist may be thus destroyed and the
kingdom of Christ promoted. They must therefore countenance the
preaching of the Word of the gospel everywhere, that God may be honoured
and worshipped by every one, as he commands in his Word. Moreover, it is
the bounden duty of every one, of what state, quality, or condition
soever he may be, to subject himself to the magistrates; to pay tribute,
to show due honour and respect to them, and to obey them in all things
which are not repugnant to the Word of God; to supplicate for them in
their prayers, that God may rule and guide them in all their ways, and
that we may lead a quiet and peaceable life in all godliness and
honesty. Wherefore we detest the Anabaptists and other seditious people,
and in general all those who reject the higher powers and magistrates,
and would subvert justice, introduce community of goods, and confound
that decency and good order, which God has established among men.
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Finally we believe, according to the Word of God,
when the time appointed by the Lord (which is unknown to all creatures)
is come, and the number of the elect complete, that our Lord Jesus
Christ will come from heaven, corporally and visibly, as he ascended,
with great glory and majesty to declare himself judge of the quick and
the dead; burning this old world with fire and flame, to cleanse it. And
then all men will personally appear before this great judge, both men
and women and children, that have been from the beginning of the world
to the end thereof, being summoned by the voice of the archangel, and by
the sound of the trumpet of God. For all the dead shall be raised out of
the earth, and their souls joined and united with their proper bodies,
in which they formerly lived. As for those who shall then be living,
they shall not die as the others, but be changed in the twinkling of an
eye, and from corruptible, become incorruptible. Then the books (that is
to say the consciences) shall be opened, and the dead judged according
to what they shall have done in this world, whether it be good or evil.
Nay, all men shall give an account of every idle word they have spoken,
which the world only counts amusement and jest; and then the secrets and
hypocrisy of men shall be disclosed and laid open before all. And
therefore the consideration of this judgment, is justly terrible and
dreadful to the wicked and ungodly, but most desirable and comfortable
to the righteous and elect: because then their full deliverance shall be
perfected, and there they shall receive the fruits of their labour and
trouble which they have borne. Their innocence shall be known to all,
and they shall see the terrible vengeance which God shall execute on the
wicked, who most cruelly persecuted, oppressed and tormented them in
this world; and who shall be convicted by the testimony of their own
consciences, and being immortal, shall be tormented in that everlasting
fire, which is prepared for the devil and his angels. But on the
contrary, the faithful and elect shall be crowned with glory and honour;
and the Son of God will confess their names before God his Father, and
his elect angels; all tears shall be wiped from their eyes; and their
cause which is now condemned by many judges and magistrates, as
heretical and impious, will then be known to be the cause of the Son of
God. And for a gracious reward, the Lord will cause them to possess such
a glory, as never entered into the heart of man to conceive. Therefore
we expect that great day with a most ardent desire to the end that we
may fully enjoy the promises of God in Christ Jesus our Lord. AMEN.
"Even so, come, Lord Jesus." - Rev.22:20.
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