Christian Creeds
Date: 1559
Author: Francois de Morel et. al.
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. Be always prepared to answer to everyone who asks you for a reason of the hope that is in you (1 Pet 3:15 ).
Outline
God
Revelation
Holy Scriptures
Scriptures, Rule of Faith
The Authority of Scriptures
The Trinity
Creation
The Providence of God
Original Purity and Fall of Man
Heredity of Sin
The Condemnation of Sin
Our Election in Christ
Our Salvation is in Christ
The Divinity and the Humanity of Jesus Christ
The Two Natures of Christ
The Death of Christ
Our Reconciliation
Our Free Forgiveness
Prayer
Justification by Faith
The Gift of Faith
Our Regeneration
The Use of the Law and the Prophets
Rejection of False Doctrines
The Ministry of Preaching and of the Sacraments
The Union of the Church
The True Church
Counterfeit Churches
The Officers of the Church
Equality Among Pastors
Callings
Union Between Churches
Ecclesiastical Laws and Regulations
The Sacraments in General
Baptism
The Lord’s Supper
The Efficacy of the Sacraments
The Necessity of the Sacraments
The Necessity of Governments
Obedience Owed to Authorities
Article 1: God
We believe and confess that there is but one God, who is one sole and simple essence (Deut 4:35 , 39; 6:4†; Isa 44:6 , 8†; 1 Cor 8:4 , 6; Eph 4:6 †; 1 Tim 2:5 †; Exod 3:14 ), spiritual (Gen 1:3 John 4:24 2 Cor 3:17 ), eternal (Exod 3:15-16 Isa 40:28 †), invisible (Rom 1:20 1 Tim 1:17 ), immutable (Mal 3:6 Num 23:19 Jas 1:17 †), infinite (Rom 11:33 Acts 7:48 17:24), incomprehensible (Jer 10:7 , 10; Rom 11:33 †), ineffable, omnipotent (Luke 1:37 1 Chr 29:10-11 †); who is all-wise (Jer 10:7 Rom 16:27 ), all-good (Matt 19:17 [TR]; Exod 33:19 †), all-just (Jer 12:1 Ps 119:137 ), and all-merciful (Exod 34:6-7 ).
Article 2: Revelation
As such this God reveals himself to men (Rom 1:19-20 ); firstly, in his works, in their creation (Ps 19:1 †), as well as in their preservation and control (Rom 1:20 †; 1 Cor 12:6 †). Secondly, and more clearly, in his Word (Rom 15:4 John 5:39 Heb 1:1 Ps 19:7 †), which was in the beginning revealed through oracles (Gen 3:15 4:26; 12:7; 15:1; 18:1; 2 Pet 1:21 †), and which was afterward committed to writing (Exod 24:3-4 31:18†; Ps 102:18 †; Hab 2:2 †; Rev 1:11 †) in the books which we call the Holy Scriptures (Rom 1:2 ).
Article 3: Holy Scriptures
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 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 Son 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; the Epistles of St. Paul: one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon; then the Epistle 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.
Article 4: Scriptures, Rule of Faith
We know these books to be canonical, and the sure rule of our faith (Ps 12:6 19:7-8), not so much by the common accord and consent of the Church, as by the testimony and inward illumination of the Holy Spirit, which enables us to distinguish them from other ecclesiastical books upon which, however useful, we can not found any articles of faith.
Article 5: The Authority of Scriptures
We believe that the Word contained in these books has proceeded from God (2 Tim 3:15-16 1 Pet 1:11-12 2 Pet 1:20-21 John 3:31 †), and receives its authority from him alone (John 3:31 , 34; 5:33-34; 15:15†; 1 Tim 1:15 ), and not from men. And inasmuch as it is the rule of all truth, containing all that is necessary for the service of God and for our salvation (Deut 30:15-16 , 19-20†; John 15:15 20:31; Acts 20:27 Rom 15:4 †), it is not lawful for men, nor even for angels to add to it, to take away from it, or to change it (Deut 4:2 11:32 (?); 12:32; Prov 30:6 †; Gal 1:8 3:15†; 1 Tim 1:3 †; 2 John 9-10 †; Rev 22:18-19 ). Whence it follows that no authority, whether of antiquity, or custom, or numbers, or human wisdom, or judgments, or proclamations, or edicts, or decrees, or councils, or visions, or miracles, should be opposed to these Holy Scriptures (Ps 62:9 †; Matt 15:9 Mark 7:7 †; Acts 5:28-29 Rom 3:4 †), but, on the contrary, all things should be examined, regulated, and reformed according to them (Deut 12:32 †; 1 Cor 3:11 †; 11:1–2, 23; 12; 15:2†; 2 Thess 2:2 †; 1 Pet 4:11 †; 1 Jhn 4:1 †). [Our Creeds] And therefore we confess the three creeds, to wit: the Apostles’, the Nicene, and the Athanasian, because they are in accordance with the Word of God.
Article 6: The Trinity
These Holy Scriptures teach us that in this one sole and simple divine essence (Deut 4:12 10:17), whom we have confessed, there are three persons: the Father, the Son, and the Holy Spirit (Matt 3:16-17 †; 28:19; 2 Cor 13:14 †; 1 Jhn 4:13-14 †; 1 Jhn 5:7 [TR]; John 1:1 , 17, 32†). The Father, first cause, and origin of all things (Mal 2:10 †; John 5:17 , 19†). The Son, his Word and eternal wisdom (Prov 8:12 , 22-31†; John 1:1 17:5; Rom 1:3 †; 1 Cor 8:6 †; Col 1:16 †; Heb 1:3 †; Rev 19:13 †). The Holy Spirit, his virtue, power, and efficacy (Isa 48:16 †; 61:1†; Matt 12:28 †; Luke 1:35 †; John 15:26 †; Acts 17:25 Gal 4:6 †). The Son begotten from eternity by the Father (John 8:23 , 58†; Phil 2:5-6 †; Rev 1:8 †). The Holy Spirit proceeding eternally from them both (John 14:16-17 †; 15:26†; Rom 8:9 †; 1 Cor 6:11 †; Gal 4:6 †; Tit 3:5-6 †); the three persons not confused, but distinct, and yet not separate, but of the same essence, equal in eternity and power (Matt 28:19 John 1:1 17:5; Acts 17:25 Rom 1:7 1 Jhn 5:7 [TR]). And in this we confess that which hath been established by the ancient councils, and we detest all sects and heresies which were rejected by the holy doctors, such as St. Hilary, St. Athanasius, St. Ambrose, and St. Cyril.
Article 7: Creation
We believe that God in three co-working persons, by his power, wisdom, and incomprehensible goodness, created all things, not only the heavens and the earth and all that in them is, but also invisible spirits (Gen 1:1 3:1; Job 33:4 †; Ps 33:6 †; 104; Prov 16:4 Isa 40:26 †; John 1:3 Acts 17:25-27 †; Jude 6 †; Col 1:16 Heb 1:2 3:4†), [Angels and Demons] some of whom have fallen away and gone into perdition (Luke 8:31 †; Matt 25:41 †; 2 Pet 2:4 Jude 6 ), while others have continued in obedience (Ps 103:20-21 ). That the first, being corrupted by evil, are enemies of all good, consequently of the whole Church (John 8:44 2 Cor 2:11 †; 11:14†; Eph 6:12 †). The second, having been preserved by the grace of God, are ministers to glorify God’s name, and to promote the salvation of his elect (Heb 1:7 , 14; Ps 34:7 91:11; 148:2†; Matt 25:31 †).
Article 8: The Providence of God
We believe that he not only created all things, but that he governs and directs them (Ps 104 Job 34:14-15 †; John 5:17 †; Heb 1:3 †), disposing and ordaining by his sovereign will all that happens in the world (Gen 27:20 †; 2 Sam 2:6 1 Kgs 22:34 †; Ps 75:6-7 †; 115:3†; 119:89–96; 139:2–6, 13–18†; 147†; Prov 16:4 21:1†; Isa 10:5-7 †; 45:7†; Lam 3:37-38 †; Matt 10:29 Acts 2:23 4:28; 14:17†; 17:24, 26, 28; Rom 9:11 Eph 1:11 Jas 4:15 †); not that he is the author of evil, or that the guilt of it can be imputed to him (Job 1:22 †; Ps 5:4 †; Hos 13:9 Gal 5:19-21 †; 1 Jhn 2:16 3:8), as his will is the sovereign and infallible rule of all right and justice (Job 1:22 Ps 5:4 45:6†; 119; Rom 9 ); but he hath wonderful means of so making use of devils and sinners that he can turn to good the evil which they do, and of which they are guilty (Gen 45:8 50:20; Job; Acts 2:23-24 , 27; 4:27-28†; Rom 8:28 †). And thus, confessing that the providence of God orders all things, we humbly bow before the secrets which are hidden to us, without questioning what is above our understanding (Rom 9:19-20 Rom 11:33 ); but rather making use of what is revealed to us in Holy Scripture for our peace and safety (Job 1:21 †; Ps 10:14 †; 37:5†; Rom 5:3-4 †; 8:28–29†; 2 Cor 4:7-18 †; 1 Thess 5:18 †; Jas 1:1-3 †), inasmuch as God, who has all things in subjection to him, watches over us with a Father’s care, so that not a hair of our heads shall fall without his will (Matt 6:25-34 †; 10:30; Luke 21:18 ). And yet he restrains the devils and all our enemies, so that they can not harm us without his leave (Job 1:12 Job 2:6 †; Gen 3:15 Isa 45:1-8 †; Matt 8:31 †; John 19:11 ).
Article 9: Original Purity and Fall of Man
We believe that man was created pure and perfect in the image of God (Gen 1:26 Eccl 7:29 Eph 4:24 ), and that by his own guilt he fell from the grace which he received (Gen 3:17 Rom 5:12 Eph 2:2-3 ), and is thus alienated from God (Isa 1:2-4 †; 59:2†; Jer 2:13 , 17, 21-22†; Eph 4:18 †), the fountain of justice and of all good (Gen 2:17 †; 3:19†; John 3:19-20 †; Rom 5:12 , 18†; Eph 2:1-3 †), so that his nature is totally corrupt (John 8:34 , 43-44†; Rom 1:29-32 †; 3:9–18†; 7:5†; 1 Jhn 1:8 , 10†). [Impossibility of Natural Religion] And being blinded in mind, and depraved in heart, he has lost all integrity, and there is no good in him (Gen 6:5 8:21). And although he can still discern good and evil (Rom 1:21 Rom 2:14-15 ), notwithstanding, that the light he has becomes darkness when he seeks for God, so that he can in nowise approach him by his intelligence and reason (Job 14:4 †; Rom 1:21 1 Cor 2:14 ). [Necessity of Grace] And although he has a will that incites him to do this or that, yet it is altogether captive to sin (Jer 13:23 †), so that he has no other liberty to do right than that which God gives him (Ps 94:11-12 †; Isa 26:12 †; Jer 10:23 John 1:4-5 , 7; 3:6; 6:44, 65†; 8:36; 15:4†; Rom 6:16-18 7:18; 8:6-7; 1 Cor 4:7 2 Cor 3:5 Phil 2:13 ).
Article 10: Heredity of Sin
We believe that all the posterity of Adam is in bondage to original sin, which is an hereditary evil (Gen 6:5 8:21; Job 14:4 Ps 51:5 John 1:4-5 8:36; Rom 8:6-7 ), and not an imitation merely (Matt 15:19 †), as was declared by the Pelagians, whom we detest in their errors. And we consider that it is not necessary to inquire how sin was conveyed from one man to another, for what God had given Adam was not for him alone, but for all his posterity (Gen 1:26-28 †; 2:15–17†); and thus in his person we have been deprived of all good things, and have fallen with him into a state of sin and misery (Gen 3:14-24 †; Rom 5:12 ).
Article 11: The Condemnation of Sin
We believe, also, that this evil is truly sin, sufficient for the condemnation of the whole human race, even of little children in the mother’s womb, and that God considers it as such (Ps 51:5 Isa 48:8 †; Rom 3:9-13 5:12; 5:14†; Eph 2:3 ); even after baptism it is still of the nature of sin, but the condemnation of it is abolished for the children of God, out of his mere free grace and love (Rom 7 ). [The Permanence of Sin] And further, that it is a perversity always producing fruits of malice and of rebellion (Rom 7:5 Gal 3:19 ), so that the most holy men, although they resist it, are still stained with many weaknesses and imperfections while they are in this life (Rom 7:18-19 2 Cor 12:7 ).
Article 12: Our Election in Christ
We believe that from this corruption and general condemnation in which all men are plunged, God, according to his eternal and immutable counsel, calleth those whom he hath chosen by his goodness and mercy alone in our Lord Jesus Christ (Exod 33:19 †; Rom 8:29 †; 9:15†), without consideration of their works (1 Sam 12:22 †; Jer 1:5 John 15:16 †; Rom 2:11 , 23†; 3:28; 8:29; 9:23; 11:5–6†; Rom 12 Eph 1:4 Eph 2:4-5 , 9; 2 Tim 1:9 2:20†; Tit 3:5 , 7†; 1 Jhn 4:10 †), to display in them the riches of his mercy (Exod 9:16 †; Rom 9:17: Eph 1:7 Rom 3:22-24 9:23†); leaving the rest in this same corruption and condemnation to show in them his justice (Exod 9:16 Ps 5:4-6 †; Jer 2:10 † [?]; Ezek 9:10 †; 8:4†; Rom 1:18 †; 9:22; Gal 6:7-8 †; 2 Tim 2:20 ). For the ones are no better than the others (Jer 10:23 †), until God discerns them according to his immutable purpose which he has determined in Jesus Christ before the creation of the world (Rom 9 Eph 1:4 2 Tim 1:9 ). Neither can any man gain such a reward by his own virtue, as by nature we can not have a single good feeling, affection, or thought, except God has first put it into our hearts (Jer 10:23 Rom 9:16 Eph 1:4-5 2 Tim 1:9 Phil 2:13 Tit 3:3 ).
Article 13: Our Salvation is in Christ
We believe that all that is necessary for our salvation was offered and communicated to us in Jesus Christ (Matt 1:21 †; John 14:6 †; Gal 1:19-20 † [?]; 1 Tim 2:5-6 †). He is given to us for our salvation (John 3:16 †; 1 Jhn 1:2 †), and ‘is made unto us wisdom, and righteousness, and sanctification, and redemption:’ (1 Cor 1:30 Eph 1:7 Col 1:13-14 2:10†; 1 Tim 1:15 Tit 2:14 ) so that if we refuse him, we renounce the mercy of the Father, in which alone we can find a refuge (John 3:18 Acts 4:11 †; 1 Tim 2:5 †; 1 Jhn 2:23 ).
Article 14: The Divinity and the Humanity of Jesus Christ
We believe that Jesus Christ, being the wisdom of God and his eternal Son, has put on our flesh, so as to be God and man in one person (John 1:14 Phil 2:6-7 ); man, like unto us (Heb 2:17 ), capable of suffering in body and soul, yet free from all stain of sin (2 Cor 5:21 ). And as to his humanity, he was the true seed of Abraham and of David (Acts 13:23 Rom 1:3 8:3; 9:5; Phil 2:7 Heb 2:14 , 16; 4:15; 5†), although he was conceived by the secret power of the Holy Spirit (Matt 1:18 , 20; Luke 1:28 , 31, 35; 2:11). In this we detest all the heresies that have of old troubled the Church, and especially the diabolical conceits of Servetus, which attribute a fantastical divinity to the Lord Jesus, calling him the idea and pattern of all things, and the personal or figurative Son of God, and, finally, attribute to him a body of three uncreated elements, thus confusing and destroying the two natures.
Article 15: The Two Natures of Christ
We believe that in one person, that is, Jesus Christ, the two natures are actually and inseparably joined and united (Matt 1:20-21 Luke 1:31-32 , 35, 42-43), and yet each remains in its proper character (John 1:14 Rom 9:5 1 Tim 2:5 3:16; Heb 5:8 ): so that in this union the divine nature, retaining its attributes, remained uncreated, infinite, and all-pervading (John 3:31-34 †; 12:44–45† [?]; 14:9–10†; Col 1:19 †); and the human nature remained finite, having its form, measure, and attributes (Matt 26:11 †; 27:50†; Luke 23:46 †; 24:38–39; Rom 1:3-4 Phil 2:6-11 3:21); and although Jesus Christ, in rising from the dead, bestowed immortality upon his body (Rom 1:4 †; Acts 3:21 †; 1 Cor 15:12-24 †), yet he did not take from it the truth of its nature (John 20:25 , 27†; Acts 1:2-3 †), and we so consider him in his divinity that we do not despoil him of his humanity.
Article 16: The Death of Christ
We believe that God, in sending his Son, intended to show his love and inestimable goodness towards us, giving him up to die (Isa 53:6 †; John 1:29 †; 3:16; John 15:13 Rom 8:3 , 32-33†; Heb 2:14-15 †; 1 Jhn 4:9 ) to accomplish all righteousness, and raising him from the dead to secure for us the heavenly life (Rom 4:25 2 Cor 1:9 † [?]; 1 Tim 1:14-15 ). [Check translation (literally): “giving him up to die and raising him from the dead, to accomplish all righteousness and to secure for us heavenly life.”]
Article 17: Our Reconciliation
We believe that by the perfect sacrifice (Heb 7:27 †; 9:12, 24–28†; 10:12, 14, 18†; 1 Pet 3:18 †) that the Lord Jesus offered on the cross, we are reconciled to God (Rom 5:1 , 8-9†; 8:1†; 2 Cor 5:19 Col 2:14 †; Tit 3:4-7 Heb 5:7-8 9), and justified before him (Rom 4:24 †; 5:19†; 2 Cor 5:21 †; Eph 5:2 1 Tim 1:15 ); for we can not be acceptable to him, nor become partakers of the grace of adoption, except as he pardons [all] our sins, and blots them out (1 Pet 2:24-25 ). Thus we declare that through Jesus Christ we are cleansed and made perfect (John 15:3 †; Rom 8:2 †; Eph 5:26 Heb 9:14 Tit 3:5 ); by his death we are fully justified (Isa 53:5 , 12†; Matt 20:28 †; Rom 3:23-24 †; Col 1:14 †; 1 Tim 2:6 †; Heb 2:17 †), and through him only can we be delivered from our iniquities and transgressions (Acts 2:21 †; 4:12†; Rom 3:26 4-5; Phil 3:8 †; 1 Pet 1:18-19 1 Jhn 1:7 ).
Article 18: Our Free Forgiveness
We believe that all our justification rests upon the remission of our sins (Isa 1:18 †; 43:25†; Jer 31:4 † [?]; Ezek 36:29 †; John 3:17-18 †; 5:24†; Rom 3:23-24 †; 1 Cor 6:11 †; Col 1:14 †; 1 Jhn 2:12 †), in which also is our only blessedness, as saith the Psalmist (Ps 32:1 Luke 1:77 †; John 17:23 Rom 4:7-8 8:1-3; 2 Cor 5:19-20 †). We therefore reject all other means of justification before God (Rom 3:19 Gal 2 1 Tim 2:5 1 Jhn 2:1-2 ), and without claiming any virtue or merit (Rom 4:2 †; 1 Cor 1:29-31 †; 4:7†), we rest simply in the obedience of Jesus Christ, which is imputed to us as much to blot out all our sins as to make us find grace and favor in the sight of God (John 17:23 †; Rom 1:16 5:19†; Eph 2:8 †; 1 Tim 2:5 †; 1 Jhn 2:1-2 †). [Our Peace] And, in fact, we believe that in falling away from this foundation, however slightly, we could not find rest elsewhere, but should always be troubled (Acts 4:12 ). Forasmuch as we are never at peace with God till we resolve to be loved in Jesus Christ (Rom 5 ), for of ourselves we are worthy of hatred.
Article 19: Prayer
We believe that by this means (Matt 11:27 †; John 14:6 †; Heb 4:14-16 †) we have the liberty and privilege of calling upon God, in full confidence that he will show himself a Father to us (Ps 50:15 †; 145:18†; Jer 29:12-14 †; Matt 6:9 †; 7:11†; Luke 11:2 †; Rom 5:1 8:15; Gal 4:6 Eph 2:13-15 †; 3:12†; Heb 10:19-22 †). For we should have no access to the Father (Rom 5:2 Eph 2:13-15 3:12; Heb 4:14 ) except through this Mediator (Matt 28:18 †; Mark 16:19 † [TR]; John 15:16 Rom 8:33 †; Col 3:1 †; 1 Tim 2:5 Heb 7:24-25 †; 1 Jhn 2:2 ). And to be heard in his name (John 14:13 †; 16:23–24†), we must hold our life from him as from our chief (Rom 8:31-32 †; 2 Cor 2:2 † [?]; Gal 2:20-21 †; Heb 2:17-18 †).
Article 20: Justification by Faith
We believe that we are made partakers of this justification by faith alone (John 3:15 Acts 4:12 †; Rom 1:17 †; 3:22, 26–28; 4:4–5, 25†; 8:1†; 10:4†; Gal 2:16 , 20; 3:24; Eph 2:8 †; Phil 3:9 †; 2 Tim 1:9 †; Tit 3:5 †; 1 Pet 1:4-5 †), as it is written: ‘He suffered for our salvation, that whosoever believeth on him should not perish’ (John 3:16 6:47†). And this is done inasmuch as we appropriate to our use the promises of life which are given to us through him, and feel their effect when we accept them (John 14:27 †; 15:11†; Rom 5:1-2 †; Gal 2:15-21 †), being assured that we are established by the Word of God and shall not be deceived (Matt 17:20 John 1:7 [?]; 3:16; 10:4†; 17:19–21; Acts 10:43 2 Cor 1:20 †; 5:19, 21; Tit 3:5 Heb 11:6 , 10, 13). Thus our justification through faith depends upon the free promises by which God declares and testifies his love to us (John 17:23-26 Rom 1:17 3:24-25, 27-28, 30; 4:1-3; 5; 8:31-39†; 9:30–32; 10; 11:6; Gal 2:16 , 21; 3:24; 5:4; Eph 3:16-19 †; Phil 3:9 2 Tim 1:9 Tit 3:5 ).
Article 21: The Gift of Faith
We believe that we are enlightened in faith by the secret power of the Holy Spirit (Rom 5:5 †; 1 Cor 2:12 2 Cor 1:22 †; Eph 1:17-18 1 Thess 1:5 2 Pet 1:3-4 ), that it is a gratuitous and special gift which God grants to whom he will (John 15:16 †; Rom 9:16 , 18, 24-25; 1 Cor 4:7 Eph 2:8 †; 1 Pet 1:3-4 †), so that the elect have no cause to glory, but are bound to be doubly thankful that they have been preferred to others (Rom 2:29 †; 12:3†; 1 Cor 4:7 †; Eph 2:8 Phil 1:28 1 Pet 1:5-11 †). [The Gift of Perseverance] We believe also that faith is not given to the elect only to introduce them into the right way, but also to make them continue in it to the end (1 Cor 1:8-9 ). For as it is God who hath begun the work, he will also perfect it (Isa 26:12 †; Luke 17:5 †; John 6:29 †; 1 Cor 10:13 †; Phil 1:6 2:13).
Article 22: Our Regeneration
We believe that by this faith we are regenerated in newness of life, being by nature subject to sin (John 8:34 , 36†; Rom 6:17-20 7; Eph 2 Col 1:13 †; 2:13; 3:10; Tit 3:5 1 Pet 1:3 ). Now we receive by faith grace to live holily and in the fear of God (Rom 14:23 †; 1 Tim 1:5 †; Heb 11:6 †), in accepting the promise which is given to us by the Gospel, namely: that God will give us his Holy Spirit (Luke 11:13 ‡; John 3:5 †; 5:24†; Acts 15:9 †; Rom 8:15 †; 10:17†; 1 Thess 1:5 †; 1 Pet 1:23 †; 1 Jhn 2:3-4 ). [Good Works] This faith not only doth not hinder us from holy living, or turn us from the love of righteousness (Jas 2:17 , 26), but of necessity begetteth in us all good works (Deut 30:6 †; Matt 5:16 †; 7:7†; Luke 1:74-75 †; John 15:5 , 8†; Rom 6:22 †; 2 Cor 5:9-10 †; Gal 5:6 Eph 2:10 †; 1 Thess 4:3 , 7; Tit 2:14 †; 3:8†; Jas 2 1 Jhn 2:3-4 †; 3:3†; 5:18†; 2 Pet 1:5-8 ). Moreover, although God worketh in us for our salvation, and reneweth our hearts determining us to that which is good (Deut 30:6 John 3:5 Rom 8 Phil 2:13 †), yet we confess that the good works which we do proceed from his Spirit, and can not be accounted to us for justification, neither do they entitle us to the adoption of sons (Luke 17:10 Ps 16:2 Rom 3:19-20 4:3-5; 5:1; 3:5†; Gal 4:5 ‡; Eph 1:5 ‡), for we should always be doubting and restless in our hearts (Jas 1:6 ‡), if we do not rest upon the atonement by which Jesus Christ hath acquitted us (Rom 5:2 2 Tim 1:9 †; Tit 3:5-7 †).
Article 23: The Use of the Law and the Prophets
We believe that the ordinances of the law came to an end at the advent of Jesus Christ (John 1:17 Rom 10:4 Gal 3 4; Col 2:17 ); but, although the ceremonies are no more in use, yet the substance and truth remain in the person of him in whom they are fulfilled (Matt 5:17 †; Luke 1:70 Heb 9:11-14 , 24-28†; 10:10, 13–18†). And moreover, we must seek aid from the law and the prophets for the ruling of our lives, as well as for our confirmation in the promises of the gospel (Deut 4:2 †; 12:32†; Rom 7:12 †; 2 Tim 3:16 Jas 5:10 2 Pet 1:19 ).
Article 24: Rejection of False Doctrines
We believe, as Jesus Christ is our only advocate (Acts 4:12 1 Tim 2:5 Heb 7:24-25 †; 10:19–22†; 1 Jhn 2:1-2 ), and as he commands us to ask of the Father in his name (John 16:23-24 ), and as it is not lawful for us to pray except in accordance with the model of God hath taught us by his Word (Matt 6:9 Luke 11:2 John 14:6 , 13†), that all imaginations of men concerning the intercession of dead saints are an abuse and a device of Satan to lead men from the right way of worship (1 Tim 2:5 John 16:23-24 Acts 10:25-26 14:14; Rev 19:10 ). We reject, also, all other means by which men hope to redeem themselves before God, as derogating from the sacrifice and passion of Jesus Christ.
Finally, we consider purgatory as an illusion proceeding from the same shop, from which have also sprung monastic vows, pilgrimages, the prohibition of marriage, and of eating meat, the ceremonial observance of days, auricular confession, indulgences, and all such things by which they hope to merit forgiveness and salvation (Matt 6:16-18 9; 15:11; Rom 4:1-4 † [?]; 14; Gal 4:9-10 5:1-4†; Col 2:18-23 1 Tim 4:2-5 Tit 1:5 †). These things we reject, not only for the false idea of merit which is attached to them, but also because they are human inventions imposing a yoke upon the conscience (Matt 15:3 , 9; Acts 15:10 ‡; Col 2:18-23 1 Tim 4:1 ff.).
Article 25: The Ministry of Preaching and of the Sacraments
Now as we enjoy Christ only through the gospel (Matt 10:27 Rom 1:16-17 10:17), we believe that the order of the Church, established by his authority, ought to be sacred and inviolable, and that, therefore, the Church can not exist with pastors for instruction (Matt 18:20 Luke 12:42-48 †; Eph 1:22-23 3:9-10†; 4:11–12), whom we should respect and reverently listen to, when they are properly called and exercise their office faithfully (Matt 10:40 Luke 10:16 John 13:20 Acts 26:17-18 †; Rom 10:14-15 1 Cor 3:5-7 , 9†; 4:1–2†; 2 Cor 5:20 †). Not that God is bound to such aid and subordinate means, but because it pleaseth him to govern us by such restraints. In this we detest all visionaries who would like, so far as lies in their power, to destroy the ministry and preaching of the Word and sacraments.
Article 26: The Union of the Church
We believe that no one ought to seclude himself and be contented to be alone; but that all jointly should keep and maintain the union of the Church, and submit to the public teaching, and to the yoke of Jesus Christ (Ps 5:7 Ps 22:22 Ps 42:4 1 Cor 12:12-30 †), wherever God shall have established a true order of the Church, even if the magistrates and their edicts are contrary to it (Dan 3:17-18 †; Acts 4:17 , 19-20; 5:29†; 18:13†). For if they do not take part in it, or if they separate themselves from it, they do contrary to the Word of God (Heb 10:25 ).
Article 27: The True Church
Nevertheless we believe that it is important to discern with care and prudence which is the true Church, for this title has been much abused (Jer 7:4 , 8, 11-12; 23:22; Mic 2:10-12 Matt 3:9 7:22; 24:5, 11; 1 Cor 3:10-11 ). We say, then, according to the Word of God, that it is the company of the faithful who agree to follow his Word, and the pure religion which it teaches; who advance in it all their lives, growing and becoming more confirmed in the fear of God according as they feel the want of growing and pressing onward (Deut 31:12 Josh 1:8 John 8:47 †; 10:27†; Acts 17:11-12 †; 1 Cor 1:2 14:23, 26-28; 2 Cor 1:1 Gal 5:17-22 †; Eph 2:19-20 4:11-12; 6:10-18†; 1 Tim 3:15 1 Pet 1:2-11 †; 1 Jhn 3:14-15 †). Even although they strive continually, they can have no hope save in the remission of their sins (Rom 3 5:6-10†; Col 1:14 †). Nevertheless we do not deny that among the faithful there may be hypocrites and reprobates, but their wickedness can not destroy the title of the Church (1 Kgs 19:18 †; Matt 13 Rom 9:6 †; 1 Tim 1:18-20 ).
Article 28: Counterfeit Churches
In this belief we declare that, properly speaking, there can be no Church where the Word of God is not received, nor profession made of subjection to it, nor use of the sacraments (Matt 10:14-15 28:19-20; Mark 16:15-17 [TR]; John 10 1 Cor 3:10-13 Eph 2:19-21 Col 2:18-20 ). [Papacy] Therefore we condemn the papal assemblies, as the pure Word of God is banished from them, their sacraments are corrupted, or falsified, or destroyed, and superstitions and idolatries are in them. We hold, then, that all who take part in these acts, and commune in that Church, separate and cut themselves off from the body of Christ (Rom 7:3-4 1 Cor 5:9-11 6:15; 10:14†; 2 Cor 6:14-16 1 Jhn 5:21 †). Nevertheless, as some trace of the Church is left in the papacy, and the virtue and substance of baptism remain, and as the efficacy of baptism does not depend upon the person who administers it (Matt 3:11 28:19; Mark 1:8 Acts 1:5 11:15-17; 19:4-5; 1 Cor 1:13 ), we confess that those baptized in it do not need a second baptism. But, on account of its corruptions, we can not present children to be baptized in it without incurring pollution.
Article 29: The Officers of the Church
As to the true Church, we believe that it should be governed according to the order established by our Lord Jesus Christ (Matt 18:17 Acts 6:3-5 14:23†; 1 Cor 12 Eph 4:11 5:24; 1 Tim 3:1-13 2 Tim 4:1-5 †; Tit 1:5-9 2†). That there should be pastors, overseers, and deacons, so that true doctrine may have its course (Gal 1:6-9 †), that errors may be corrected and suppressed (Matt 18:15-18 †; 1 Cor 5:4-5 , 11-12†; 2 Thess 3:14-15 †), and the poor and all who are in affliction may be helped in their necessities; and that the assemblies may be held in the name of God, so that great and small may be edified.
Article 30: Equality Among Pastors
We believe that all true pastors, wherever they may be, have the same authority and equal power under one head, one only sovereign and universal bishop, Jesus Christ (Isa 61:1 †; Matt 18:2-4 20:26-27; 28:18-19; Luke 4:17-21 †; 22:26†; Acts 6 †; 1 Cor 3:4-9 4:1; 2 Cor 1:24 †; Eph 1:22 Col 1:18-19 1 Pet 2:25 †); [Equality Among Churches] and that consequently no Church shall claim any authority or dominion over any other.
Article 31: Callings
We believe that no person should undertake to govern the Church upon his own authority, but that this should be derived from election (Matt 28:19-20 Mark 16:15 [TR]; John 15:16 Acts 1:21-26 6:1-3; 14:23†; Rom 10:15 Heb 5:4 †), as far as it is possible, and as God will permit. And we make this exception especially, because sometimes, and even in our own days, when the state of the Church has been interrupted, it has been necessary for God to raise men in an extraordinary manner to restore the Church which was in ruin and desolation. [Inward Calling] But, notwithstanding, we believe that this rule must always be binding: that all pastors, overseers, and deacons should have evidence of being call to their office (Jer 1:4-6 23:21†; Matt 28:18-19 †; Mark 16:15 †; John 15:16 †; Acts 13:2 †; Gal 1:15 1 Tim 3:7-10 , 15; 5:4 [?]).
Article 32: Union Between Churches
We believe, also, that it is desirable and useful that those elected to be superintendents devise among themselves what means should be adopted for the government of the whole body (Acts 6:3 †; 14:23†; 15:2, 6–7, 25, 28; Rom 12:6-8 1 Cor 14 1 Pet 1:9 [?]), and yet that they should never depart from that which was ordained by our Lord Jesus Christ (Col 2:6-7 1 Pet 5:1-3 ). [Local Practices] Which does not prevent there being some special ordinances in each place, as convenience may require (1 Cor 14:40 ).
Article 33: Ecclesiastical Laws and Regulations
However, we reject all human inventions, and all laws which men may introduce under the pretense of serving God, by which they wish to bind consciences (Matt 15:9 †; Rom 16:17-18 1 Cor 3:11 7:23†; Gal 5:1 Col 2:8 ); and we receive only that which conduces to concord and holds all in obedience, from the greatest to the least (Matt 18:15-17 †). [Excommunication] In this we must follow that which the Lord Jesus Christ declared as to excommunication (Matt 18:17 1 Cor 5:4-5 1 Tim 1:20 ), which we approve and confess to be necessary with all its antecedents and consequences.
Article 34: The Sacraments in General
We believe that the sacraments are added to the Word for more ample confirmation, that they may be to us pledges and seals of the grace of God, and by this means aid and comfort our faith because of the infirmity which is in us (Gen 9:13 †; Gen 17:9-10 †; Exod 12 Matt 26:26-27 28:19†; Mark 14:22-25 †; Luke 22:14-20 †; Acts 2:37-38 †; Rom 4:11 1 Cor 10 11:23-24), and that they are outward sign through which God operates by his Spirit, so that he may not signify any thing to us in vain (Acts 22:16 Gal 3:27 Eph 5:26 ). Yet we hold that their substance and truth is in Jesus Christ, and that of themselves they are only smoke and shadow (John 3 6; 1 Cor 5:7 †; Col 2:11-12 , 17†).
Article 35: Baptism
We confess only two sacraments common to the whole Church, of which the first, baptism, is given as a pledge of our adoption; for by it we are grafted into the body of Christ, so as to be washed and cleansed by his blood, and then renewed in purity of life by his Holy Spirit (Acts 2:38 †; 22:16; Rom 6:3 1 Cor 6:11 †; Eph 5:26 Tit 3:5-6 ). We hold, also, that although we are baptized only once, yet the gain that it symbolizes to us reaches over our whole lives and to our death (Rom 4 6:22-23), so that we have a lasting witness that Jesus Christ will always be our justification and sanctification. [Baptism of Children] Nevertheless, although it is a sacrament of faith and penitence (Matt 3:11 Mark 1:4 16:16; Luke 3:3 Acts 13:24 19:4), yet as God receives little children into the Church with their fathers (Gen 17:11-12 †; Matt 19:14 Acts 2:39 †; 1 Cor 7:14 Col 2:11-12 †), we say, upon the authority of Jesus Christ, that the children of believing parents should be baptized.
Article 36: The Lord’s Supper
We confess that the Lord’s Supper, which is the second sacrament, is a witness of the union which we have with Christ (1 Cor 10:16-17 11:24), inasmuch as he not only died and rose again for us once, but also feeds and nourishes us truly with his flesh and blood, so that we may be one in him, and that our life may be in common (John 6:56-57 17:21; Rom 8:32 Eph 5:30 †). Although he be in heaven until he come to judge all the earth (Mark 16:19 [TR]; Luke 24:31 Acts 1:11 3:21; 7:48; 17:24), still we believe that by the secret and incomprehensible power of his Spirit he feeds and strengthens us with the substance of his body and of his blood (1 Cor 10:16 ). We hold that this is done spiritually (John 6 ), not because we put imagination and fancy in the place of fact and truth, but because the greatness of this mystery exceeds the measure of our senses and the laws of nature. In short, because it is heavenly, it can only be apprehended by faith (John 6:35 †; Eph 3:17 †).
Article 37: The Efficacy of the Sacraments
We believe, as has been said, that in the Lord’s Supper, as well as in baptism, God gives us really and in fact that which he there sets forth to us; and that consequently with these signs is given the true possession and enjoyment of that which they present to us. And thus all who bring a pure faith, like a vessel, to the sacred table of Christ, receive truly that of which it is a sign; for the body and the blood of Jesus Christ give food and drink to the soul, no less than bread and wine nourish the body (Matt 26:26-29 John 6 1 Cor 11:24-25 ).
Article 38: The Necessity of the Sacraments
Thus we hold that water, being a feeble element, still testifies to us in truth the inward cleansing of our souls in the blood of Jesus Christ by the efficacy of his Spirit (Acts 22:16 †; Rom 6:3-4 1 Cor 6:11 Gal 3:27 †; Eph 5:26 †), and that the bread and wine given to us in the sacrament serve to our spiritual nourishment, inasmuch as they show, as to our sight, that the body of Christ is our meat, and his blood our drink (John 6 1 Cor 11 ). And we reject the Enthusiasts and Sacramentarians who will not receive such signs and marks, although our Saviour said: ‘This is my body, and this cup is my blood’ (Matt 26:26 1 Cor 11:24-25 ).
Article 39: The Necessity of Governments
We believe that God wishes to have the world governed by laws and magistrates, so that some restraint may be put upon its disordered appetites (Exod 18:20-21 Prov 8:15 †; Matt 17:24-27 Rom 13 ). And as he has established kingdoms, republics, and all sorts of principalities, either hereditary or otherwise, and all that belongs to a just government, and wishes to be considered as their Author, [The Magistrates] so he has put the sword into the hands of magistrates to suppress crimes against the first (1 Kgs 15:12 †; 2 Kgs 23 †) as well as against the second table of the Commandments of God (Deut 1:15-17 †; 16:18–20†; Ps 82:1-4 †; Jer 21:12 †; 22:2–3†). [Respect Owed to Authorities] We must therefore, on his account, not only submit to them as superiors, but honor and hold them in all reverence as his lieutenants and officers, whom he has commissioned to exercise a legitimate and holy authority (Rom 13:1-2 †; 1 Tim 2:2 Tit 3:1 †; 1 Pet 2:13-14 ).
Article 40: Obedience Owed to Authorities
We hold, then, that we must obey their laws and statutes, pay customs, taxes, and other dues, and bear the yoke of subjection with a good and free will, even if they are unbelievers (Matt 17:24 Mark 12:17 †), provided that the sovereign empire of God remain intact (Acts 4:17-19 5:29†; Acts 18:9 † [?]). Therefore we detest all those who would like to reject authority, to establish community and confusion of property, and overthrow the order of justice.
The translation of this Confession is taken from “The French Confession of Faith. A.D. 1559,” in Philip Schaff and David S. Schaff, eds. The Creeds of Christendom (1931; repr., Grand Rapids, Mich.: Baker, 1996), 3:359–82. The text in the public domain.
† This symbol indicates references added in later editions of a confession or catechism
‡ This symbol indicates references added by editors of the RSB project
Date: 1537; second edition, 1541
Author: John Calvin
Outline
The Articles of the Faith
The End of Our Life
The Highest Good of Man
The Method of Honouring God Consist in Four Points
The First Head of Honouring God [is to Trust Him]
The Foundation of Confidence in God
The Apostles’ Creed
[The Christian Faith Consist in] Four Parts
About the Trinity
The First Part
The Father
What is Meant by this Word Almighty
The Power of God is Not Indolent
Mirror to View God
Concerning the Providence of God
Concerning the Devils
The Devil Cannot Do Any Thing Without God
The Second Part
Jesus
What the Title Christ Mean
The Kingdom of Christ
The Priesthood of Christ
Christ a Prophet
Christ the Fountain of All Blessings
What the Kingdom of Christ Bestows upon Us
The Priesthood of Christ
Christ a Prophet
Christ the Only Son of God
Christ Our Lord
The Anointing of Christ
Christ Became Very Man
To Borrow of Christ What Is Wanting in Us
Generation by the Holy Spirit
Christ Our Lord
Jesus Christ Condemned That We Might Be Acquitted
Christ Condemned for Us; Christ Our Surety
Christ Took the Curse upon Himself That We Might Be Free from It
Christ by Enduring Death Overcame It
The Death of Believers Is a Passage to Life
Christ’s Descent into Hell
The Difference Between the Torture of Christ and of Sinners
The Benefit and Virtue of the Death of Christ Consist in Four Points
The Benefits from the Resurrection in Three Points
Christ Ascended into Heaven
The Benefit of Ascension in Two Points
To Be Seated at the Right Hand [of God]
Christ Our Judge and Advocate
The Third Part [of the Creed]
About the Holy Spirit and His Gifts
The Fourth Part which is About the Church
What the Church Is
The Result of the Death of Christ
Catholic
The Communion of Saints
The Church Still Imperfect
The Forgiveness of Sins
There Is No Forgiveness of Sins Except in the Church
The Resurrection
The Definition of True Faith
The Holy Spirit Illumines Us
Faith Justifies Us
All the Works of Men Done Before Regeneration Are Damnable
The Good Works Done in Faith
How to Do Works Pleasing God
True Faith Is Never Idle. What it Is to Believe in Christ
Faith and Repentance
The True Worship of God
Of the Law, That Is, The Ten Commandments of God
The Law
The Two Parts of the Law
The Subject of the First Table
The Subject of the Second Part
The First Commandment
The Deliverance out of Egypt
The Sum of the First Commandment
The Honour Peculiar to God
The Second Commandment: About Images and the Adoration of Them
The Worship of Images
What Picture Is Condemned
Spiritual Whoredom
How God Punishes the Children on Account of the Fathers
Mercy to a Thousand Generations
The Third Commandment
About Oaths
The Honour of the Name of God
The Fourth Commandment
Three Reasons Why the Rest Was Instituted
[The Spiritual Meaning of External Rest]
The Number Seven
Meditation on the Works of God Ought to Be Continual
About the Order of Days
[The Ceremonial Sabbath Is Ended]
The Fifth Commandment
The Meaning of Honouring Parents
A Long Life
Earthly Good Under a Condition
Punishment of Disobedient Children
The Sixth Commandment
The Seventh Commandment
All Kinds of Fornication Are Cursed in the Sight of God
The Nature of the Lawgiver
The Eighth Commandment
Theft
Inward Theft
The Ninth Commandment
General Doctrine About Perjury
[After Customary Evil Speaking and Calumny, Comes Shortly Public Perjury.]
[Whatever Is Wrong to Do Before Men Is Wrong to Wish Before God]
The Tenth Commandment
Every Covetousness Is Sin
The Sum of the Law
To Love God with All Our Heart, etc.
[Love Towards Our Neighbour]
The Meaning of Neighbour
No Man Fufils the Law
The Office of the Law
Obedience to the Law [The Only Service and Sacrifice which God Accepts]
Of Prayer
The Third Part of Rightly Worshiping God [Is to Flee to Him in Our Necessity]
About the Invocation of the Saints
Sign of Unbelief
We Are to Pray from the Heart
[To Pray for Things We Do Not Feel the Necessity of is Vain and Displeasing to God]
[God Spirit Is Our Only Schoolmaster to Teach Us to Pray]
[The Tongue Is Useful in the Making of Our Prayers]
[To Pray in a Foreign Tongue Is to Sport with God]
We Are to Pray with Firm Reliance [on God’s Promise]
[Whoever Doubts Whether God Hears His Prayer Gains Nothing]
[Three Things Make Us Bold to Ask of God. 1st His Promise. 2nd His Spirit. 3rd The Mediation of Christ His Own Son.]
We Are Only to Pray in the Name of Christ
[We Are Not to Phrase Our Prayers According to Whatever Comes into Our Mind, But According to How God’s Word Teaches Us and His Holy Spirit Directs Us]
The Christian Prayer Which Our Lord Taught Us
The Division of the Lord’s Prayer
What the Word Father Suggests About God
Our
The First Petition: How the Name of God Is to Be Sanctified
The Second Petition: In What the Kingdom of God Consists
The Kingdom of Christ
The Perfection of the Kingdom of Christ
The Third Petition: How the Will of God Is to Be Done
Renewal
How the Will of God Is Done in Heaven
The Fourth Petition: What Is Meant by Our Daily Bread
God Blesses Labour
[Why We Call It] Daily Bread
The Fifth Petition
No One Is So Holy as Not to Require that God Forgives Him
What the Forgiveness of Sins Is
[How Are Our Sins Forgiven]
The Benefit of the Forgiveness of Sins
The Forgiveness of Sins Is Free
Disowned Children of God
The Sixth Petition
Temptation
The Means of Grace
Of the Word of God
The Fourth Aspect of True Divine Worship
[What Eternal Life Is]
Salvation Is Presented to Us in the Word of God
We Are to Use Diligence to Learn [the Word of God]
About Pastors over Churches
About the Sacraments
[The Difference Between God’s Spirit and His Sacraments]
The Sacraments Are Given to Us on Account of Our Weakness
[The Sacraments Are Necessary]
The Effect of the Sacraments
The Increase of Our Faith Through the Sacraments
The Imperfection of the Children of God
The Number of the Sacraments
Baptism and the Supper
About Baptism
The Meaning of Baptism
The Water of Baptism
The Reason Why Water Is Poured upon the Head
The Blood of Christ Is Our Washing, Not Water
The Truth Joined to the Figure
The Derivation of Regeneration
The Use of Baptism
About the Baptism of Infants
The Promises of the People of Israel Are Published Through the Whole World
The Terms on Which Children Are to Be Baptized
About the Supper
The Body of Christ Is Figured by Bread and His Blood by Wine
On What Our Reliance for Salvation Depends
The Manner We Are to Receive Jesus Christ
What We Have in the Symbol of Bread
What We Have in the Symbol of Wine
That the Supper is Not a Sacrifice
Christ Alone Is the Priest for Ever
Two Signs for Our Weakness
The Truth Belongs with the Figures
That We Receive Jesus Christ in the Supper, and in What Way
What We Are to Do in order to Obtain the Reality of the Signs
A Pledge of the Resurrection
Evidence That We Are Members of Christ
The Reason Why We Receive Baptism Once and the Supper Several Times
To Whom Belongs to Administer Baptism and the Supper
Who Should Not Be Admitted to the Supper
Why Judas Was Admitted to the Supper
The End of the Catechism
Prayers
Being a form of instruction for children in the doctrine of Christ[1]
John Calvin
The Doctrine of the Apostles and Prophets is The Foundation of Christ’s Church (Eph 2:20 )
1. Master. What is the chief end of human life?
Scholar. To know God by whom men were created (John 17:3 †; cf. CGC XLIV.299)
2. M. What reason have you for saying so?
S. Because he created us and place us in this world to be glorified in us. And it is indeed right that our life, of which himself is the beginning, should be devoted to his glory.
3. M. What is the highest good of man?
S. The very same thing.
4. M. Why do you hold that to be the highest good?
S. Because without it our condition is worse than that of the brutes.
5. M. Hence, then, we clearly see that nothing worse can happen to a man than not to live to God.
S. It is so.
6. M. What is the true and right knowledge of God?
S. When he is so known that due honour is paid to him.
The Method of Honouring God Consist in Four Points
7. M. What is the method of honouring him duly?
S. To place our whole confidence in him [cf. questions 8ff.]; to study to serve him during our whole life by obeying his will [cf. questions 129ff]; to call upon him in all our necessities, seeking salvation and every good thing that can be desired in him [cf.questions 233ff]; lastly, to acknowledge him both with heart and lips, as the sole Author of all blessings [cf.questions 296ff].
II. Sunday
The First Head of Honouring God [is to Trust Him]
8. M. To consider these points in their order, and explain them more fully—What is the first head in this division of yours?
S. To place our whole confidence in God.
9. M. How shall we do so?
S. When we know him to be Almighty and perfectly good.
10. M. Is this enough?
S. Far from it.
11. M. Wherefore?
S. Because we are unworthy that he should exert his power in helping us, and show how good he is by saving us.
12. M. What more then is needful?
S. That each of us should set it down in his mind that God loves him, and is willing to be a Father, and the author of salvation of him.
13. M. But whence will this appear?
S. From his word, in which he explains his mercy to us in Christ, and testifies of his love towards us (cf. Rom 5:8 †).
The Foundation of Confidence in God
14. M. Then the foundation and beginning of confidence in God is to know him in Christ (John 17:3 )?
S. Entirely so.
15. M. I should now wish you to tell me in a few words, what the sum of this knowledge is?
S. It is contained in the Confession of Faith, or rather Formula of Confession, which all Christians have in common.It is commonly called the Apostles’ Creed, because from the beginning of the Church it was ever received among all the pious, and because it either fell from the lips of the Apostles, or was faithfully gathered out of their writings.
16. M. Repeat it.
S. I believe in God the Father Almighty, maker of heaven and earth; and in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried: he descended into hell; the third day he arose again from the dead; he ascended into heaven, and sitteth on the right hand of God the Father Almighty, from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy Catholick Church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen.
III. Sunday
17. M. To understand each point more thoroughly, into how many parts shall we divide this confession?
S. Into four leading ones.
[The Christian Faith Consist in] Four Parts
18. M. Mention them to me.
S. The first relates to God the Father [cf. questions 21ff.]; the second to his Son Jesus Christ, which also embraces the whole sum of man’s redemption [cf. questions 30ff.]; the third to the Holy Spirit [cf. questions 88ff.]; the fourth to the Church, and the Divine blessings conferred upon her [cf. questions 92ff.].
19. M. Since there is no God but one (Deut 6:4 †), why do you here mention three, the Father, Son, and Holy Spirit (Matt 28:19 †)?
S. Because in the one essence of God, it behoves us to look on God the Father as the beginning and origin, and the first cause of all things; next the Son, who is his eternal Wisdom;and, lastly, the Holy Spirit, as his energy diffused indeed over all things, but still perpetually resident in himself.
20. M. You mean then that there is no absurdity in holding that these three persons are in one Godhead, and God is not therefore divided?
S. Just so.
21. M. Now repeat the first part.
S. “I believe in God the Father Almighty, maker of heaven and earth.”
22. M. Why do you call him Father?
S. Primarily with reference to Christ who is his eternal Wisdom, begotten of him before all time, and being sent into this world was declared to be his Son (Rom 1:4 †). We infer, however, that as God is the Father of Jesus Christ, he is our Father also (Rom 8:14 †). [Cf. CGC XXXVIII.262.]
What is Meant by this Word Almighty
23. M. In what sense do you give him the name of Almighty?
S. Not as having a power which he does not exercise, but as having all things under his power and hand; governing the world by his Providence, determining all things by his will (Eph 1:11 †), ruling all creatures as seems to him good.
The Power of God is Not Indolent
24. M. You do not then suppose an indolent power in God, but consider it such that his hand is always engaged in working (John 5:17 †), so that nothing is done except through Him, and by his decree.
S. It is so.
IV. Sunday
25. M. Why do you add “Creator of heaven and earth?”
S. As he has manifested himself to us by works (Ps 104 Rom 1:20 Heb 11:3 †), in these too we ought to seek him. Our mind cannot take in his essence. The world itself is, therefore, a kind of mirror in which we may view him in so far as it concerns us to know.
26. M. Do you not understand by “heaven and earth” all creatures whatever that exist (Gen 1:1 †)?
S. Yes, verily; under these two names all are included, because they are either heavenly or earthly.
Concerning the Providence of God
27. M. But why do you call God a Creator merely, while it is much more excellent to defend and preserve creatures in their state, than to have once made them?
S. This term does not imply that God created his works at once, and then threw off the care of them. It should rather be understood, that as the world was once made by God, so it is now preserved by him, and that the earth and all other things endure just in as far as they are sustained by his energy, and as it were his hand. Besides, seeing that he has all things under his hand, it follows, that he is the chief ruler and Lord of all. Therefore, by his being “Creator of heaven and earth,” we must understand that it is he alone who by wisdom, goodness, and power, guides the whole course and order of nature: who at once sends rain and drought, hail and other storms, as well as calm, who of his kindness fertilizes the earth, and on the contrary, by withholding his hand, makes it barren: from whom come health and disease; to whose power all things are subject, and whose nod they obey (cf. for instance Ps 148:8 †).
28. M. But what shall we say of wicked men and devils? Shall we say that they too are under him?
S. Although he does not govern them by his Spirit, he however curbs them by his power as a bridle, so that they cannot even move unless in so far as he permits them (Job 1:12 †). Nay, he even makes them the ministers of his will, so that unwilling and against their own intention, they are forced to execute what to him seems good.
The Devil Cannot Do Any Thing Without God
29. M. What good redounds to you from the knowledge of this fact?
S. Very much. It would go ill with us could devils and wicked men do any thing without the will of God, and our minds could never be very tranquil while thinking we were exposed to their caprice. Then only do we rest safely when we know that they are curbed by the will of God, and as it were kept in confinement, so that they cannot do any thing unless by his permission: the more especially that God has engaged to be our guardian, and the prince of our salvation.
V. Sunday
30. M. Let us now come to the second part.
S. It is that we believe “in Jesus Christ his only Son our Lord.”
31. M. What does it chiefly comprehend?
S. That the Son of God is our Saviour, and it at the same time explains the method by which he has redeemed us from death, and purchased life.
32. M. What is the meaning of the name Jesus which you give to him?
S. It has the same meaning as the Greek word Swthr (Soter). The Latins have no proper name by which its force may be well expressed. Hence the term Saviour (Salvator) was commonly received. Moreover, the angel gave this appellation to the Son of God, by the order of God Himself (Matt 1:21 ).
33. M. Is this more than if men had given it?
S. Certainly. For since God wills that he be called so, he must absolutely be so.
34. M. What, next, is the force of the name Christ?
S. By this epithet, his office is still better expressed—for it signifies that he was anointed by the Father to be a King, Priest, and Prophet.
35. M. How do you know that?
S. First, Because Scripture applies anointing to these three uses (Isa 61:1-2 †); secondly, Because it often attributes the three things which we have mentioned to Christ.
36. M. But with what kind of oil was he anointed?
S. Not with visible oil as was used in consecrating ancient kings, priests, and prophets, but one more excellent, namely, the grace of the Holy Spirit, which is the thing meant by that outward anointing (Isa 61:1 †; Ps 45:7 †).
37. M. But what is the nature of this kingdom of his which you mention?
S. Spiritual, contained in the word and Spirit of God, which carry with them righteousness and life (cf. John 18:36 †).
38. M. What of the priesthood?
S. It is the office and prerogative of appearing in the presence of God to obtain grace, and of appeasing his wrath by the offering of a sacrifice which is acceptable to him (Heb 7-10 , 13).
39. M. In what sense do you call Christ a Prophet?”
S. Because on coming into the world (Isa 7:14 ) he declared himself an ambassador to men, and an interpreter (Isa 53:11 † [?]; Isa 61:1 ), and that for the purpose of putting an end to all revelations and prophecies by giving a full exposition of his Father’s will (Heb 1:2 ).
VI. Sunday
40. M. But do you derive any benefit from this?
S. Nay, all these things have no end but our good. For the Father hath bestowed them on Christ that he may communicate them to us, and all of us thus receive out of his fullness (John 1:16 ).
Christ the Fountain of All Blessings
41. M. State this to me somewhat more fully.
S. He was filled with the Holy Spirit, and loaded with a perfect abundance of all his gifts, that he may impart them to us,—that is, to each according to the measure which the Father knows to be suited to us (Eph 4:7 ). Thus from him, as the only fountain, we draw whatever spiritual blessings we possess.
What the Kingdom of Christ Bestows upon Us
42. M. What does his kingdom bestow upon us?
S. By means of it, obtaining liberty of conscience to live piously and holily, and, being provided with his spiritual riches, we are also armed with power sufficient to overcome the perpetual enemies of our souls—sin, the world, the devil, and the flesh (Eph 6:11 †; cf. CGC XI.73; XLIII.289–91).
43. M. To what is the office of priest conducive?
S. First, by means of it he is the mediator who reconciles us to the Father; and, secondly, access is given us to the Father, so that we too can come with boldness into his presence, and offer him the sacrifice of ourselves, and our all. In this way he makes us, as it were, his colleagues in the priesthood (Heb 7-10 , 13; Rom 12:1 †).
44. M. There is still prophecy.
S. As it is an office of teaching bestowed on the Son of God in regard to his own servants, the end is that he may enlighten them by the true knowledge of the Father, instruct them in truth, and make them household disciples of God.
45. M. All that you have said then comes to this, that the name of Christ comprehends three offices which the Father hath bestowed on the Son, that he may transfuse the virtue and fruit of them into his people?
S. It is so.
VII. Sunday
46. M. Why do you call him the only Son of God, seeing that God designs to bestow this appellation upon us all?
S. That we are the sons of God we have not from nature, but from adoption and grace only (Eph 1:5 ), in other words, because God puts us in that place, but the Lord Jesus who was begotten of the substance of the Father, and is of one essence with the Father, is by the best title called the only Son of God (John 1:14 Heb 1:2 ), because he alone is his Son by nature.
47. M. You mean then, that this honour is proper to him, as being due to him by right of nature, whereas it is communicated to us by gratuitous favour, as being his members?
C. Exactly. Hence with a view to this communication he is called the First-born among many brethren (Rom 8:29 Col 1:15 ).
48 [French edition 54]. M. In what sense do you understand him to be “our Lord?”
S. Inasmuch as he was appointed by the Father to have us under his power, to administer the kingdom of God in heaven and on earth, and to be the Head of men and angels (Eph 1:21 †;5:23; Col 1:18 ).[2]
49 [French 48]. M. What is meant by what follows?
S. It shows the manner in which the Son was anointed by the Father to be our Saviour (Isa 61:1-2 †)—namely, that having assumed our nature, he performed all things necessary to our salvation as here enumerated.
50 [French edition 49]. M. What mean you by the two sentences—“Conceived of the Holy Ghost, born of the Virgin Mary?”
S. That he was formed in the womb of the virgin, of her substance, to be the true seed of David, as had been foretold by the Prophets (Ps 132:11 ), and that this was effected by the miraculous and secret agency of the Spirit without human connection (Matt 1:18 Luke 1:35 ).
51 [French edition 50]. M. Was it of consequence then that he should assume our nature?
S. Very much so; because it was necessary that the disobedience committed by man against God should be expiated also in human nature (Rom 3:24 5:15). Nor could he in any other way be our Mediator to make reconciliation between God and man (1 Tim 2:5 Heb 2:14 †; 4:15; 5:1†).
To Borrow of Christ What Is Wanting in Us
52 [French edition 51]. M. You say that Christ behoved to become man, that he might, as it were, in our person accomplish the work of salvation?
S. So I think. For we must borrow of him whatever is wanting in ourselves: and this cannot be done in any other way.
53 [French edition 52]. M. But why was that effected by the Holy Spirit, and not by the common and usual form of generation?
S. As the seed of man is entirely corrupt, it was necessary that the operation of the Holy Spirit should interfere in the generation of the Son of God, that he might not be affected by this contagion, but endued with the most perfect purity.
54 [French edition 53]. M. Hence then we learn that he who sanctifies us is free from every stain, and was possessed of purity, so to speak, from the original womb, so that he was wholly sacred to God, being unpolluted by any taint of the human race?
S. That is my understanding.
VIII. Sunday
54 [French edition; 48 Latin edition]. M. How is he our Lord?
S. He was appointed by the Father to rule us, and having obtained the empire and dominion of God in heaven and on earth, to be recognised as the head of angels and good men (Eph 1:21 Col 1:18 ).][3]
55. M. Why do you leap at once from his birth to his death, passing over the whole history of his life?
S. Because nothing is treated of here but what so properly belongs to our salvation, as in a manner to contain the substance of it.
56. M. Why do you not say in one word simply “was dead” (died), but also add the name of the governor under whom he suffered (Mark 15:1-15 †)?
S. That has respect not only to the credit of the statement, but also to let us know that his death was connected with condemnation (Isa 33:10-16 †).
Jesus Christ Condemned That We Might Be Acquitted
57. M. Explain this more clearly.
S. He died to discharge the penalty due by us, and in this way exempt us from it. But as we all being sinners were obnoxious to the judgment of God, he, that he might act as our substitute, was pleased to be sisted in presence of an earthly judge, and condemned by his mouth, that we might be acquitted before the celestial tribunal of God.
Christ Condemned for Us; Christ Our Surety
58. M. But Pilate pronounces him innocent, and therefore does not condemn him as a malefactor (Matt 27:24 Luke 23:14 ).
S. It is necessary to attend to both things. The judge bears testimony to his innocence, to prove that he suffered not for his own misdeeds but ours, and he is formally condemned by the sentence of the same judge, to make it plain that he endured the sentence which he deserved as our surety, that thus he might free us from guilt.
59. M. Well answered. Were he a sinner he would not be a fit surety to pay for the penalty of another’s sin; and yet that his condemnation might obtain our acquittal, he behoved to be classed among transgressors (Isa 53:12 )?
S. I understand so.
IX. Sunday
Christ Took the Curse upon Himself That We Might Be Free from It
60. M. Is there any greater importance in his having been crucified than if he had suffered any other kind of death?
S. Very much greater, as Paul also reminds us, when he says, that he hung upon a tree to take our curse upon himself and free us from it (Gal 3:13 ). For that kind of death was doomed to execration (Deut 21:23 Deut 27:26 †).
61. M. What? Is not an affront put upon the Son of God when it is said that even before God he was subjected to the curse?
S. By no means; since by undergoing he abolished it, and yet meanwhile he ceased not to be blessed in order that he might visit us with his blessing.
Christ by Enduring Death Overcame It
62. M. Go on.
S. Since death was the punishment imposed on man because of sin, the Son of God endured it, and by enduring overcame it. But to make it more manifest that he underwent a real death, he chose to be placed in the tomb like other men.
The Death of Believers Is a Passage to Life
63. M. But nothing seems to be derived to us from this victory, since we still die?
S. That is no obstacle. Nor to believers is death now any thing else than a passage to a better life (Phil 1:23 †).
64. M. Hence it follows that death is no longer to be dreaded as if it were a fearful thing, but we should with intrepid mind follow Christ our leader, who as he did not perish in death, will not suffer us to perish?
S. Thus should we act.
X. Sunday
65. M. It is immediately added, “he descended into hell.” What does this mean?
S. That he not only endured common death, which is the separation of the soul from the body, but also the pains of death, as Peter calls them (Acts 2:24 ). By this expression I understand the fearful agonies by which his soul was pierced.
66. M. Give me the cause and the manner of this.
S. As in order to satisfy for sinners he sisted himself before the tribunal of God, it was necessary that he should suffer excruciating agony of conscience, as if he had been forsaken of God, nay as it were, had God [become] hostile to him. He was in this agony when he exclaimed, “My God, my God, why hast thou forsaken me?” (Matt 27:46 Mark 15:34 ).
67. M. Was his Father then offended with him?
S. By no means. But he exercised this severity against him in fulfilment of what had been foretold by Isaiah, that “he was smitten by the hand of God for our sins and wounded for our transgressions” (Isa 53:4-5 1 Pet 2:24 ).
68. M. But seeing he is God, how could he be seized with any such dread, as if he were forsaken of God?
S. We must hold that is was in respect to the feelings of his human nature that he was reduced to this necessity: and that this might be, his divinity for a little while was concealed, that is, did not put forth its might.
69. M. How, on the other hand, is it possible that Christ, who is the salvation of the world, should have been subjected to this doom?
S. He did not endure it so as to remain under it. For though he was seized with the terrors I have mentioned, he was not overwhelmed. Rather wrestling with the power of hell he subdued and crushed it.
The Difference Between the Torture of Christ and of Sinners
70. M. Hence we infer that the torture of conscience which he bore differs from that which excruciates sinners when pursued by the hands of an angry God (Heb 10:31 †). For what was temporary in him is perpetual in them, and what was in him only the prick of a sting, is in them a mortal sword, which, so to speak, wounds the heart.
S. It is so. The Son of God when beset by this anguish, ceased not to hope in the Father. But sinners condemned by the justice of God, rush into despair, murmur against him, and even break forth into open blasphemies (cf. Rev 16:9 , 11, 21†).
XI. Sunday
The Benefit and Virtue of the Death of Christ Consist in Four Points
71. M. May we hence infer what benefit believers receive from the death of Christ?
S. Easily. And, first, we see that is a sacrifice by which he expiated our sins before God, and so having appeased the wrath of God, restored us to his favour. Secondly, that his blood is a laver by which our souls are cleansed from all stains. Lastly, That the remembrance of our sins was effaced so as never to come into the view of God, and that thus the handwriting which established our guilt was blotted out and cancelled.
72. M. Does it not gain us any other advantage besides?
S. Yes, indeed. For by its benefit, if we are members of Christ, our old man is crucified, and the body of sin is destroyed, so that the lusts of a depraved flesh no longer reign in us (1 Pet 1:18 †; Rom 6:6 †).
73. M. Proceed with the other articles.
S. The next is, “On the third day he rose again from the dead.” By this he declared himself the conqueror of sin and death. By his resurrection he swallowed up death (1 Cor 15:54 †), broke the fetters of the devil, and annihilated all his power (1 Pet 3:18 cf. CGC VII.42).
The Benefits from the Resurrection in Three Points
74. M. How manifold are the benefits resulting to us from the resurrection?
S. Threefold. For by it righteousness was acquired for us (Rom 4:24 ); it is also a sure pledge to us of our immortality (1 Cor 15:20-23 Eph 1:14 †); and even now by virtue of it we are raised to newness of life, that by living purely and holily we may obey the will of God (Rom 6:4 ).
XII. Sunday
75. M. Let us follow out the rest.
S. “He ascended into heaven.”
76. M. Did he ascend so that he is no more on the earth?
S. He did. For after he had performed all the things the Father had given him to do, and which were for our salvation, there was no need of his continuing longer on earth.
The Benefit of Ascension in Two Points
77. M. What good do we obtain from this ascension?
S. The benefit is twofold. For inasmuch as Christ entered heaven in our name, just as he had come down to earth on our account, he also opened up an access for us, so that the door, previously shut because of sin, is now open (Rom 6:8-11 ). Secondly, he appears in the presence of God as our advocate and intercessor (Rom 8:34 †; Heb 7:25 9:24†; 1 Jhn 2:1 †).
78. M. But did Christ in going to heaven withdraw from us, so that he has now ceased to be with us?
S. Not at all. On the contrary, he has engaged to be with us even to the end of the world (Matt 28:20 ).
79. M. When we say he dwells with us, must we understand that he is bodily present?
S. No. The case of the body which was received into heaven is one thing (Luke 24:51 Acts 1:11 ); that of the virtue which is everywhere diffused is another (Acts 2:33 †).
80. M. In what sense do you say that he “sitteth on the right hand of the Father?”
S. These words mean that the Father bestowed upon him the dominion of heaven and earth, so that he governs all things (Matt 28:18 ).
To Be Seated at the Right Hand [of God]
81. M. But what is meant by “right hand,” and what by “sitteth?”
S. It is a similitude taken from princes, who are wont to place those on their right hand whom they make their vicegerents.
82. M. You therefore mean nothing more than Paul says, namely, that Christ has been appointed head of the Church (Eph 1:22 4:15†), and raised above all principalities, has obtained a name which is above every name (Phil 2:9 ).
S. It is as you say.
XIII. Sunday
83. M. Let us pass on.
S. “From thence he will come to judge the quick and the dead.” The meaning of these words is, that he will come openly from heaven to judge the world (Acts 10:42 †; 17:31†), just as he was seen to ascend (Acts 1:11 3:20†; 1 Thess 4:16 †).
84. M. As the day of judgment is not to be before the end of the world, how do you say that some men will then be alive, seeing it is appointed unto all men once to die (Heb 9:27 )?
S. Paul answers this question when he says, that those who then survive will undergo a sudden change, so that the corruption of the flesh being abolished, they will put on incorruption (1 Cor 15:51-53 1 Thess 4:17 ).
85. M. You understand then that this change will be like death; that there will be an abolition of the first nature, and the beginning of a new nature?
S. That is my meaning.
86. M. Does it give any delight to our conscience that Christ will one day be the judge of the world (Acts 17:31 †)?
S. Indeed singular delight. For we know assuredly that he will come only for our salvation (Heb 9:28 †).
87. M. We should not then tremble at this judgment, so as to let it fill us with dismay?
S. No, indeed; since we shall only stand at the tribunal of a judge who is also our advocate, and who has taken us under his faith and protection [cf. CGC.XII.77].
XIV. Sunday
88. M. Let us come now to the third part.
S. It relates to faith in the Holy Spirit.
About the Holy Spirit and His Gifts
89. M. What do we learn by it?
S. The object is to let us know that God, as he hath redeemed and saved us by his Son, will also by his Spirit make us capable of this redemption and salvation.
90. M. How?
S. As we have purification in the blood of Christ, so our conscience must be sprinkled by it in order to be washed (Heb 9:14 †; 1 Pet 1:19 1 Jhn 1:7 ).
91. M. This requires a clearer explanation.
S. I mean that the Spirit of God, while he dwells in our hearts, makes us feel the virtue of Christ (Rom 5:5 8:11†). For when our minds conceive the benefits of Christ, it is owing to the illumination of the Holy Spirit; to his persuasion it is owing that they are sealed in our hearts (Eph 1:13 4:23†). In short, he alone makes room in us for them. He regenerates us and makes us to be new creatures (Tit 3:5 2 Cor 5:17 †). Accordingly, whatever gifts are offered us in Christ, we receive by the agency of the Spirit.
XV. Sunday
The Fourth Part which is About the Church
92. M. Let us proceed.
S. Next comes the fourth part, in which we confess that we believe in one Holy Catholic Church.
93. M. What is the Church?
S. The body and society of believers whom God hath predestined to eternal life.
94. M. It is necessary to believe this article also?
S. Yes, verily, if we would not make the death of Christ without effect, and set at nought all that has hitherto been said. For the one effect resulting from all is, that there is [the] Church.
The Result of the Death of Christ
95. M. You mean then that we only treated of the cause of salvation, and showed the foundation of it when we explained that by the merits and intercession of Christ, we are taken into favour by God, and that this grace is confirmed in us by virtue of the Spirit. Now, however, we are explaining the effect of all these things, that by facts our faith may be made more firm?
S. It is so.
96. M. In what sense do you call the Church holy?
S. All whom God has chosen he justifies, and forms to holiness and innocence of life, that his glory may be displayed in them (Rom 8:30 ). And this is what Paul means when he says that Christ sanctified the Church which he redeemed, that it might be a glorious Church, free from all blemish (Eph 5:25-27 ).
97. M. What is meant by the epithet Catholic or Universal?
S. By it we are taught, that as all believers have one head, so they must all be united into one body, that the Church diffused over the whole world may be one—not more (Eph 4:15 1 Cor 12:12 , 27).
98. M. And what is the purport of what immediately follows concerning the communion of saints?
S. That is put down to express more clearly the unity which exists among the members of the Church. It is at the same time intimated, that whatever benefits God bestows upon the Church, have a view to the common good of all; seeing they all have communion with each other.
XVI. Sunday
99. M. But is this holiness which you attribute to the Church already perfect?
S. Not yet, that is as long as she has her warfare in this world. For she always labours under infirmities, and will never be entirely purged of the remains of vice, until she adheres completely to Christ her head, by whom she is sanctified (Eph 5:26-27 †).
100. M. Can this Church be known in any other way than when she is believed by faith?
S. There is indeed also a visible Church of God, which he has described to us by certain signs and marks, but here we are properly speaking of the assemblage of those whom he has adopted to salvation by his secret election. This is neither at all times visible to the eye nor discernible by signs.
101. M. What comes next?
S. I believe in the “forgiveness of sins.”
102. M. What meaning do you give to the word forgiveness?
S. That God of his free goodness forgives and pardons the sins of believers that they may not be brought to judgment, and that the penalty may not be exacted from them.
103. M. Hence it follows, that it is not at all by our own satisfaction we merit the pardon of sins, which we obtain from the Lord?
S. That is true; for Christ alone gave the satisfaction by paying the penalty.
There Is No Forgiveness of Sins Except in the Church
104. M. Why do you subjoin forgiveness of sins to the Church?
S. Because no man obtains it without being previously united to the people of God, maintaining unity with the body of Christ perseveringly to the end, and thereby attesting that he is a true member of the Church.
105. M. In this way you conclude that out of the Church is nought but ruin and damnation?
S. Certainly. These who make a departure from the body of Christ, and rend its unity by faction, are cut off from all hope of salvation during the time they remain in this schism, be it however short.
XVII. Sunday
106. M. Repeat the remainder.
S. I believe in the “resurrection of the body and the life everlasting.”
107. M. To what end is this article set down in the Confession of Faith?
S. To remind us that our happiness is not situated on the earth. The utility and use of this knowledge is twofold. First, we are taught by it that we are to live in this world as foreigners, continually thinking of departure, and not allowing our hearts to be entangled by earthly thoughts. Secondly, however the fruit of the grace of Christ bestowed upon us may escape our notice, and be hidden from our eyes, we must not despond, but patiently wait for the day of revelation (1 Pet 2:11-12 †; 1 Jhn 3:2 †).
108. M. In what order will this resurrection take place?
S. Those who were formerly dead will recover their bodies, the same bodies as before, but endued with a new quality, that is, no longer liable to death or corruption. Those who survive God will miraculously raise up by a sudden change (1 Cor 15:52 ).
109. M. But will this be common to the righteous and the wicked?
S. There will be one resurrection of all, but the condition will be different: some will rise to salvation and blessedness, others to death and extreme misery (John 5:29 Matt 25:46 ).
110. M. Why then is eternal life only here mentioned, and is there no mention of hell?
S. Because nothing is introduced here that does not tend to the consolation of pious minds; accordingly, only the rewards are enumerated which the Lord hath prepared for his servants, and nothing is added as to the doom of the wicked, whom we know to be aliens from the kingdom of God (1 Cor 6:9 †; Gal 5:21 †; Eph 5:5 †).
XVIII. Sunday
111. M. As we understand the foundation on which faith ought to rest, it will be easy to extract from it a true definition of faith.
S. It will. It may be defined—a sure and steadfast knowledge of the paternal goodwill of God toward us, as he declares in the gospel that for the sake of Christ he will be our Father and Saviour (Matt 1:21 †; Tit 2:13-14 †; cf. CGC XLIV.299).
112. M. Do we conceive faith of ourselves, or do we receive it from God?
S. Scripture teaches that it is the special gift of God (Eph 2:8 †), and this experience confirms.
113. M. What experience do you mean?
S. Our mind is too rude to be able to comprehend the spiritual wisdom of God which is revealed to us by faith, and our hearts are too prone either to diffidence or to a perverse confidence in ourselves or creatures, to rest in God of their own accord. But the Holy Spirit by his illumination makes us capable of understanding those things which would otherwise far exceed our capacity, and forms us to a firm persuasion, by sealing the promises of salvation on our hearts (Eph 1:13 , 18†).
114. M. What good accrues to us from this faith, when we have once obtained it?
S. It justifies us before God, and this justification makes us the heirs of everlasting life (Tit 3:7 †).
115. M. What! are not men justified by good works when they study to approve themselves to God, by living innocently and holily!
S. Could any one be found so perfect, he might justly be deemed righteous, but as we are all sinners, guilty before God in many ways, we must seek elsewhere for a worthiness which may reconcile us to him.
XIX. Sunday
All the Works of Men Done Before Regeneration Are Damnable
116. M. But are all the works of men so vile and valueless that they cannot merit favour with God?
S. First, all the works which proceed from us, so as properly to be called our own, are vicious, and therefore they can do nothing but displease God, and be rejected by him.
117. M. You say then that before we are born again and formed anew by the Spirit of God, we can do nothing but sin, just as a bad tree can only produce bad fruit (Matt 7:17 )?
S. Altogether so. For whatever semblance works may have in the eyes of men, they are nevertheless evil, as long as the heart to which God chiefly looks is depraved.
118. M. Hence you conclude, that we cannot by any merits anticipate God or call forth his beneficence; or rather that all the works which we try or engage in, subject us to his anger and condemnation?
S. I understand so; and therefore mere mercy, without any respect to works, embraces and accepts us freely in Christ, by attributing his righteousness to us as if it were our own, and not imputing sins to us (Tit 3:5-7 ).
119. M. In what way, then, do you say that we are justified by faith?
S. Because, while we embrace the promises of the gospel with sure heartfelt confidence, we in a manner obtain possession of the righteousness of which I speak.
120. M. This then is your meaning—that as righteousness is offered to us by the gospel, so we receive it by faith?
S. It is so.
XX. Sunday
121. M. But after we have once been embraced by God, are not the works which we do under the direction of his Holy Spirit accepted by him?
S. They please him, not however in virtue of their own worthiness, but as he liberally honours them with his favour.
122. M. But seeing they proceed from the Holy Spirit, do they not merit favour?
S. They are always mixed up with some defilement from the weakness of the flesh, and thereby vitiated.
123. M. Whence then or how can it be that they please God?
S. It is faith alone which procures favour for them (Heb 11:6 †), as we rest with assured confidence on this—that God wills not to try them by his strict rule, but covering their defects and impurities as buried in the purity of Christ, he regards them in the same light as if they were absolutely perfect.
124. M. But can we infer from this that a Christian man is justified by works after he has been called by God, or that by the merit of works he makes himself loved by God, whose love is eternal life to us?
S. By no means. We rather hold what is written—that no man can be justified in his sight, and we therefore pray, “Enter not into judgment with us” (Ps 143:2 ).
125. M. We are not therefore to think that the good works of believers are useless?
S. Certainly not. For no in vain does God promise them reward both in this life and in the future (Luke 18:30 ); 1 Tim 4:8 †). But this reward springs from the free love of God as its source; for he first embraces us as sons, and then burying the remembrance of the vices which proceed from us, he visits us with his favour.
True Faith Is Never Idle. What it Is to Believe in Christ
126. M. But can this righteousness be separated from good works, so that he who has it may be void of them?
S. That cannot be. For when by faith we receive Christ as he is offered to us, he not only promises us deliverance from death and reconciliation with God, but also the gift of the Holy Spirit, by which we are regenerated to newness of life (Tit 3:5 †); these things must necessarily be conjoined so as not to divide Christ from himself.
127. M. Hence it follows that faith is the root from which all good works spring, so far is it from taking us off from the study of them?
S. So indeed it is; and hence the whole doctrine of the gospel is comprehended under the two branches, faith and repentance (Acts 20:21 †).
XXI. Sunday
128. M. What is repentance?
S. Dissatisfaction with and hatred of sin and a love of righteousness, proceeding from the fear of God, which things lead to self-denial and mortification of the flesh, so that we give ourselves up to the guidance of the Spirit of God, and frame all the actions of our life to the obedience of the Divine will.
129. M. But this second branch was in the division which was set down at first when you showed the method of duly worshipping God.
S. True; and it was as the same time added, that the true and legitimate rule for worshipping God is to obey his will.
130. M. Why so?
S. Because the only worship which he approves is not that which it may please us to devise, but that which he hath of his own authority prescribed.
II. Of the Law, That Is, The Ten Commandments of God
131. M. What is the rule of life which he has given us.
S. His law.
132. M. What does it contain?
S. It consists of two parts; the former of which contains four commandments, the latter six. Thus the whole law consists of ten commandments in all.
133. M. Who is the author of this division?
S. God himself, who delivered it to Moses written on two tables, and afterwards declared that it was reduced into ten sentences (Exod 24:12 31:18†; 32:15; 34:1; Deut 4:13 5:22†; 10:1).
The Subject of the First Table
134. M. What is the subject of the first table?
S. The offices of piety towards God.
The Subject of the Second Part
135. M. Of the second?
S. How we are to act towards men, and what we owe them.
XXII. Sunday
136. M. Repeat the first commandment or head.
S. Hear, O Israel, “I am Jehovah thy God, who brought thee out of the land of Egypt, out of the house of bondage: thou shalt have no other gods before me” (Deut 5:1 †; Exod 20:2-3 Deut 5:6-7 ).
137. M. Now explain the meaning of the words.
S. At first he makes a kind of preface to the whole law. For when he calls himself Jehovah, he claims right and authority to command. Then in order to procure favour for his law, he adds, that he is our God. These words have the same force as if he had called himself our Preserver. Now as he bestows this favour upon us, it is meet that we should in our turn show ourselves to be an obedient people.
138. M. But does not what he immediately subjoins, as to deliverance and breaking the yoke of Egyptian bondage, apply specially to the people of Israel, and to them alone?
S. I admit this as to the act itself, but there is another kind of deliverance which applies equally to all men. For he has delivered us all from the spiritual bondage of sin, and the tyranny of the devil (cf. Rom 6:17-18 †).
139. M. Why does he mention that matter in a preface to his law?
S. To remind us that we will be guilty of the greatest ingratitude if we do not devote ourselves entirely to obedience to him.
The Sum of the First Commandment
140. M. And what does he require under this first head?
S. That we maintain his honour entire and for himself alone, not transferring any part of it elsewhere.
141. M. What is the honour peculiar to him which it is unlawful to transfer elsewhere?
S. To adore him, to put our confidence in him, to call upon him, in short to pay him all the deference suitable to his majesty.
142. M. Why is the clause added, “Before my face” (Exod 20:3 †; Deut 5:7 †)?
S. As nothing is so hidden as to escape him, and he is the discerner and judge of secret thoughts, it means that he requires not the honour of outward affection merely, but true heartfelt piety (cf. Ps 44:21 †; CGC XXXV.240).
XXIII. Sunday
The Second Commandment: About Images and the Adoration of Them
143. M. Let us pass to the second head.
S. “Thou shalt not sculpture to thyself the image, or form any of those things which are either in heaven above or on the earth beneath, or in the waters under the earth. Thou shalt not adore nor serve them” (Exod 20:4-5 †; Deut 5:8-9 †).
144. M. Does it entirely prohibit us from sculpturing or painting any resemblance?
S. No; it only forbids us to make any resemblances for the sake of representing or worshipping God.
145. M. Why is it unlawful to represent God by a visible shape?
S. Because there is no resemblance between him who is an eternal Spirit and incomprehensible, and a corporeal, corruptible, and lifeless figure (Deut 4:15 Isa 40:18 †; 41:7; John 4:24 †; Acts 17:29 Rom 1:23 ).
146. M. You think then that an insult is offered to his majesty when he is represented in this way?
S. Such is my belief.
147. M. What kind of worship is here condemned?
S. When we turn to a statue or image intending to pray, we prostrate ourselves before it: when we pay honour to it by the bending of our knees, or other signs, as if God were there representing himself to us.
148. M. We are not to understand then that simply any kind of picture or sculpture is condemned by these words. We are only prohibited from making images for the purpose of seeking or worshipping God in them, or which is the same thing, for the purpose of worshipping them in honour of God, or abusing them in any way to superstition and idolatry.
S. True.
149. M. Now to what end shall we refer this head?
S. As under the former head he declared that he alone should be worshipped and served, so he now shows what is the correct form of worship, that he may call us off from all superstition, and other vicious and carnal fictions.
XXIV. Sunday
150. M. Let us proceed.
S. He adds the sanction that he is Jehovah our God, a strong and jealous God, who avengeth the iniquity of the fathers upon the children of them who hate him, even to the third and fourth generation (Exod 20:5 †; Deut 5:9 †).
151. M. Why does he make mention of his strength?
S. He thereby intimates that he has power enough to vindicate his glory.
152. M. What does he intimate by the term jealousy?
S. That he cannot bear an equal or associate. For as he has given himself to us out of his infinite goodness, so he would have us to be wholly his. And the chastity of our souls consists in being dedicated to him, and wholly cleaving to him, as on the other hand they are said to be polluted with idolatry, when they turn aside from him to superstition.
153. M. In what sense is it said that he avengeth the iniquity of fathers on children?
S. To strike the more terror into us, he not only threatens to inflict punishment on those who offend him, but that their offspring also will be cursed.
How God Punishes the Children on Account of the Fathers
154. M. But is it consistent with the justice of God to punish any one for another’s fault?
S. If we consider what the condition of mankind is, the question is answered. For by nature we are all liable to the curse, and we have nothing to complain of in God when he leaves us in this condition. Then as he demonstrates his love for the righteous, by blessing their posterity, so he executes his vengeance against the wicked, by depriving their children of this blessing.
155. M. Go on.
S. To allure us by attractive mildness, he promises that he will take pity on all who love him and observe his commands, to a thousand generations (Exod 20:6 †; Deut 5:10 †).
Mercy to a Thousand Generations
156. M. Does he mean that the innocence of a pious man will be the salvation of all his posterity, however wicked?
S. Not at all, but that he will exercise his benignity to believers to such a degree, that for their sakes he will show himself benign also to their children, by not only giving them prosperity in regard to the present life, but also sanctifying their souls, so as to give them a place among his flock.
157. M. But this does not always appear.
S. I admit it. For as he reserves to himself liberty to show mercy when he pleases to the children of the ungodly, so he has not so astricted his favour to the children of believers as not to repudiate at pleasure those of them whom he will (Rom 9:15-22 ). This, however, he so tempers as to show that his promise is not vain or fallacious (Rom 2:6 ).
158. M. But why does he here say a thousand generations, whereas, in the case of punishment, he mentions only three or four?
S. To intimate that he is more inclined to kindness and beneficence than to severity. This he also declares, when he says that he is ready to pardon, but slow to wrath (Exod 34: 6–7; Num 14:18 †; Ps 103:8 145:8).
XXV. Sunday
159. M. Now for the third commandment.
S. “Thou shalt not take the name of Jehovah thy God in vain” (Exod 20:7 †; Deut 5:11 †).
160. M. What is the meaning?
S. He forbids us to abuse the name of God, not only by perjury, but by swearing without necessity.
161. M. Can the name of God be lawfully used in making oath?
S. It may indeed, when used on a fit cause: first, in asserting the truth; and secondly, when the business is of such importance as to make it meet to swear, in maintaining mutual love and concord among men.
162. M. But does it not go farther than to restrain oaths, by which the name of God is profaned, or his honour impaired?
S. The mention of one species admonishes us in general, never to utter the name of God unless with fear and reverence, and for the purpose of honouring it. For while it is thrice holy (Isa 6:3 †), we ought to guard, by all means, against seeming to hold it in contempt, or giving others occasion to contemn.
163. M. How is this to be done?
S. By never speaking or thinking of God and his works without honour.
164. M. What follows?
S. A sanction, by which he declares that he shall not be guiltless who taketh his name in vain (Exod 20:7 †; Deut 5:11 †).
165. M. As he, in another place, declares that he will punish the transgressors of his law, what more is contained here?
S. He hereby meant to intimate how much he values the glory of his name, and to make us more careful of it, when we see that vengeance is ready for any who may profane it.
XXVI. Sunday
166. M. Let us come to the fourth commandment.
S. “Remember the Sabbath day, to keep is holy. Six days shalt thou labour, and do all thy work: But the seventh is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it” (Exod 20:8-11 †; Deut 5:12-15 †).
167. M. Does he order us to labour on six days, that we may rest on the seventh?
S. Not absolutely; but allowing man six days for labour, he excepts the seventh, that it may be devoted to rest.
168. M. Does he interdict us from all kind of labour?
S. This commandment has a separate and peculiar reason. As the observance of rest is part of the old ceremonies, it was abolished by the advent of Christ (Col 2:16-17 †; cf. CGC XXVII.181).
169. M. Do you mean that this commandment properly refers to the Jews, and was therefore merely temporary?
S. I do, in as far as it is ceremonial.
Three Reasons Why the Rest Was Instituted
170. M. What then? Is there any thing under it beyond ceremony?
S. It was given for three reasons.
171. M. State them to me.
S. To figure spiritual rest [cf. CGC XXVI.172–XXVII.178]; for the preservation of ecclesiastical polity [1 Cor 14:40 †; 16:2†; cf. CGC XXVII.179]; and for the relief of slaves [cf. CGCXXVII.180].
[The Spiritual Meaning of External Rest]
172. M. What do you mean by spiritual rest?
S. When we keep holiday from our own works, that God may perform his own works in us.
173. M. What, moreover, is the method of thus keeping holiday?
S. By crucifying our flesh,—that is, renouncing our own inclination (Gal 5:24 †), that we may be governed by the Spirit of God (Heb 3:13 †; 4:4–11†).
174. M. Is it sufficient to do so on the seventh day?
S. Nay, continually. After we have once begun, we must continue during the whole course of life.
175. M. Why, then, is a certain day appointed to figure it?
S. There is no necessity that the reality should agree with the figure in every respect, provided it be suitable in so far as is required for the purpose of figuring.
176. M. But why is the seventh day prescribed rather than any other day?
S. In Scripture the number seven implies perfection. It is, therefore, apt for denoting perpetuity. It, at the same time, indicates that this spiritual rest is only begun in this life, and will not be perfect until we depart from this world.
XXVII. Sunday
177. M. But what is meant when the Lord exhorts us to rest by his own example?
S. Having finished the creation of the world in six days, he dedicated the seventh to the contemplation of his works (Gen 2:2-3 †). The more strongly to stimulate us to this, he set before us his own example. For nothing is more desirable than to be formed after his image.
Meditation on the Works of God Ought to Be Continual
178. M. But ought meditation on the works of God to be continual, or is it sufficient that one day out of seven be devoted to it?
S. It becomes us to be daily exercised in it, but because of our weakness, one day is specially appointed. And this is the polity which I mentioned.
179. M. What order, then, is to be observed on that day?
S. That the people meet to hear the doctrine of Christ, to engage in public prayer, and make profession of their faith [cf. CGC XXVI.171].
180. M. Now explain what you meant by saying that the Lord intended by this commandment to provide also for the relief of slaves (Deut 5:15 †; Exod 23:12 †).
S. That some relaxation might be given to those under the power of others. Nay, this, too, tends to maintain a common polity. For when one day is devoted to rest, every one accustoms himself to labour during the other days.
[The Ceremonial Sabbath Is Ended]
181. M. Let us now see how far this command has reference to us.
S. In regard to the ceremony, I hold that is was abolished, as the reality existed in Christ (Col 2: 16–17; Rom 6:4 ).
182. M. How?
S. Because, by virtue of his death, our old man is crucified, and we are raised up to newness of life (Rom 6: 4–6).
183. M. What of the commandment then remains for us?
S. Not to neglect the holy ordinances which contribute to the spiritual polity of the Church; especially to frequent sacred assemblies, to hear the word of God, to celebrate the sacraments, and engage in the regular prayers, as enjoined (cf. Acts 2:42 †).
184. M. But does the figure give us nothing more?
S. Yes, indeed. We must give heed to the thing meant by it; namely, that being engrafted into the body of Christ, and made his members, we cease from our own works, and so resign ourselves to the government of God (cf. XXVII.182).
XXVIII. Sunday
185. M. Let us pass to the second table.
S. It begins, “Honour thy father and thy mother” (Exod 20:12 †; Deut 5:16 †).
The Meaning of Honouring Parents
186. M. What meaning do you give to the word “honour?”
S. That children be, with modesty and humility, respectful and obedient to parents, serving them reverentially, helping them in necessity, and exerting their labour for them. For in these three branches is included the honour which is due to parents.
187. M. Proceed.
S. To the commandment the promise is added, “That thy days may be prolonged on the land which the Lord thy God will give thee” (Exod 20:12 †; Deut 5:16 †; Eph 6:2-3 †).
188. M. What is the meaning?
S. That, by the blessing of God, long life will be given to those who pay due honour to parents.
189. M. Seeing this life is so full of troubles, why does God promise the long continuance of it as a blessing?
S. How great soever the miseries to which it is liable, yet there is a blessing from God upon believers, when he nourishes and preserves them here, were it only for this one reason, that it is a proof of his paternal favour.
190. M. Does it follow conversely, that he who is snatched away from the world quickly, and before mature age, is cursed of God?
S. By no means. Nay, rather it sometimes happens that the more a man is loved by God the more quickly is he removed out of this life.
Earthly Good Under a Condition
191. M. But in so acting, how does he fulfil his promise?
S. Whatever earthly good God promises we must receive under this condition, viz., in so far as is expedient for the good and salvation of our soul. For the arrangement would be very absurd if the care of the soul did not always take precedence.
Punishment of Disobedient Children
192. M. What of those who are contumacious to parents?
S. They shall not only be punished at the last judgment, but here also God will take vengeance on their bodies, either by taking them hence in the middle of their days, or bringing them to an ignominious end, or in other manners.
193. M. But does not the promise speak expressly of the land of Canaan?
S. It does so in as far as regards the Israelites, but the term ought to have a wider and more extensive meaning to us. For seeing that the whole earth is the Lord’s, whatever be the region we inhabit he assigns it to us for a possession (Ps 3 [?]; Ps 24:1 89:12; 115:16).
194. M. Is there nothing more of the commandment remaining?
S. Though father and mother only are expressed, we must understand all who are over us, as the reason is the same (1 Tim 5:17-18 †).
195. M. What is the reason?
S. That the Lord has raised them to a high degree of honour; for there is no authority whether of parents, or princes, or rulers of any description, no power, no honour, but by the decree of God (Rom 13:1 ), because it so pleases him to order the world.
XXIX. Sunday
196. M. Repeat the sixth commandment.
S. “Thou shalt not kill” (Exod 20:13 †; Deut 5:17 †).
197. M. Does it forbid nothing but the perpetration of murder?
S. Yes, indeed. For seeing it is God who speaks, he here gives law not only to outward works, but also to the affections of the mind, and indeed to them chiefly.
198. M. You seem to insinuate that there is some kind of secret murder from which God here recalls us.
S. I do. For anger, and hatred, and any desire to hurt, is murder in the sight of God (Matt 5:22 †; 1 Jhn 3:15 †).
199. M. Is it enough if we do not hate any one?
S. By no means. Since the Lord, by condemning hatred and restraining us from any harm by which our neighbour may be injured, shows at the same time that he requires us to love all men from the heart (cf. 1 Pet 1:22 †), and study faithfully to defend and preserve them.
200. M. Now for the seventh commandment.
S. “Thou shalt not commit adultery” (Exod 20:14 †; Deut 5:18 †).
All Kinds of Fornication Are Cursed in the Sight of God
201. M. Explain what the substance of it is.
S. That all kinds of fornication are cursed in the sight of God, and therefore as we would not provoke the anger of God against us we must carefully abstain from it.
202. M. Does it require nothing besides?
S. Respect must always be had to the nature of the Lawgiver, who, we have said, not only regards the outward act, but looks more to the affections of the mind.
203. M. What more then does it comprehend?
S. Inasmuch as both our bodies and our souls are temples of the Holy Spirit (1 Cor 3:16 6:19; 2 Cor 6:16 ), we must observe a chaste purity with both, and accordingly be chaste not only by abstaining from outward flagitiousness, but also in heart, speech, bodily gesture, and action, in short, our body must be free from all lasciviousness, our mind from all lust, and no part of us be polluted by the defilements of unchastity.
XXX. Sunday
204. M. Let us come to the eighth commandment.
S. “Thou shalt not steal” (Exod 20:15 †; Deut 5:19 †).
205. M. Does it only prohibit the thefts which are punished by human laws, or does it go farther?
S. Under the name of theft, it comprehends all kinds of wicked acts of defrauding and circumventing by which we hunt after other men’s goods. Here, therefore, we are forbidden either to seize upon our neighbour’s goods by violence, or lay hands upon them by trick and cunning, or get possession of them by any other indirect means whatever.
206. M. Is it enough to withhold your hand from the evil act, or is covetousness also here condemned?
S. We must ever return to this—that the law given, being spiritual (Rom 7:14 †), intends to check not only outward thefts, but all counsels and wishes which incommode others in any way; and especially covetousness itself, that we may not long to enrich ourselves at the expense of our brethren.
207. M. What then must be done to obey this commandment?
S. We must endeavour to let every man have his own in safety.
208. M. What is the ninth commandment?
S. “Thou shalt not bear false witness against thy neighbour” (Exod 20:16 †; Deut 5:20 †).
General Doctrine About Perjury
209. M. Does it prohibit perjury in court only, or any kind of lying against our neighbours?
S. Under one species the general doctrine is comprehended, that we are not to charge our neighbour falsely, nor by our evil speaking and detraction hurt his good name, or harm him in his goods.
After Customary Evil Speaking and Calumny, Comes Shortly Public Perjury.
210. M. But why does it expressly mention public perjury?
S. That it may inspire us with a greater abhorrence of this vice. For it insinuates that if a man accustom himself to evil speaking and calumny, the descent to perjury is rapid if an opportunity is given to defame his neighbour.
Whatever Is Wrong to Do Before Men Is Wrong to Wish Before God
211. M. Does it mean to keep us from evil speaking only, or also from false suspicion and unjust and uncharitable judgment?
S. It here condemns both, according to the view already stated. For whatever is wrong to do before men, it is wrong to wish before God.
212. M. Explain then what it means in substance.
S. It enjoins us not to think ill of our neighbours, or be prone to defame them, but in the spirit of kindness and impartiality to think well of them as far as the truth will permit, and study to preserve their reputation entire.
XXXI. Sunday
213. M. Repeat the last commandment.
S. “Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s” (Exod 20:17 †; Deut 5:21 †).
214. M. Seeing that the whole law is spiritual (Rom 7:14 †), as you have so often said before, and the above commandments are set down not only to curb outward acts, but also correct the affections of the mind, what more is added here?
S. The Lord meant to regulate and govern the will and affections by the other commandments, but here he imposes a law even on thoughts which carry some degree of covetousness along with them, and yet come not the length of a fixed purpose.
215. M. Do you say that the least degrees of covetousness which creep in upon believers and enter their minds are sins, even though they resist rather than assent?
S. It is certainly clear that all vicious thoughts, even though consent is not added, proceed from the pravity of our nature. But I only say this—that this commandment condemns vicious desires which tickle and solicit the heart of man, without however drawing him on to a firm and deliberate act of will.
216. M. You understand then that the evil affections in which men acquiesce, and by which they allow themselves to be overcome, were prohibited before, but that the thing now required of us is such strict integrity that our hearts are not to admit any perverse desire by which they may be stimulated to sin?
S. Exactly so.
217. M. Can we now frame a short compendium of the whole law?
S. Very easily, since we can reduce it to two heads. The former is to love God with all our heart, and soul, and strength—the latter, to love our neighbours as ourselves (Matt 22:37-39 Mark 12:28-31 †).
218. M. What is comprehended under the love of God?
S. To love him as God should be loved—that is, recognizing him as at once our Lord, and Father, and Preserver. Accordingly, to the love of God is joined reverence for him, a willingness to obey him, trust to be placed in him.
To Love God with All Our Heart, etc.
219. M. What do you understand by the whole heart, the whole soul, and the whole strength?
S. Such vehemence of zeal, that there be no place at all in us for any thoughts, desires, or pursuits, adverse to this love.
XXXII. Sunday
220. M. What is the meaning of the second head?
S. As we are by nature so prone to love ourselves, that this feeling overcomes all others, so love to our neighbour ought to have such ascendency in us as to govern us in every respect, and be the rule of all our purposes and actions.
221. M. What do you understand by the term neighbour?
S. Not only kindred and friends, or those connected with us by any necessary tie, but also those who are unknown to us, and even enemies (Luke 10:29-37 †).
222. M. But what connection have they with us?
S. They are connected by that tie by which God bound the whole human race together (Gen 1:27 †). This tie is sacred and inviolable, and no man’s depravity can abolish it.
223. M. You say, then, that if any man hate us, the blame is his own, and yet he is nevertheless our neighbour, and as such is to be regarded by us, because the divine arrangement by which this connection between us was ratified stands inviolable?
S. It is so.
224. M. Seeing that the law of God points out the form of duly worshipping him, must we not live according to its direction?
S. We must indeed. But we all labour under infirmity, owing to which no man fulfils, in every respect, what he ought.
225. M. Why then does God require a perfection which is beyond our ability?
S. He requires nothing which we are not bound to perform. But provided we strive after that form of living which is here prescribed, although we be wide of the mark, that is, of perfection, the Lord forgives us what is wanting.
226. M. Do you speak of all men in general, or of believers only?
S. He who is not yet regenerated by the Spirit of God, is not fit to begin the least iota of the law. Besides, even were we to grant that any one is found to obey the law in any respect, we do not think that he has performed his part before God. For the law pronounces all cursed who have not fulfilled all the things contained in it (Deut 27:26 Gal 3:10 ).
XXXIII. Sunday
227. M. Hence we must conclude, that as there are two classes of men, so the office of the law is twofold?
S. Exactly. For among unbelievers it does nothing more than shut them out from all excuse before God (Rom 1:32 †; 3:19–20). And this is what Paul means when he calls it the ministry of death and condemnation (2 Cor 3:6-9 ). In regard to believers it has a very different use.
228. M. What?
S. First, while they learn from it that they cannot obtain righteousness by works, they are trained to humility, which is the true preparation for seeking salvation in Christ (Rom 3:20 †; 5:18–21; Gal 2:16 †; 3:11†). Second, inasmuch as it requires of them much more than they are able to perform, it urges them to seek strength from the Lord (Gal 4:6 ), and at the same time reminds them of their perpetual guilt, that they may not presume to be proud. Lastly, it is a kind of curb, by which they are kept in the fear of the Lord.
229. M. Therefore, although in this earthly pilgrimage we never satisfy the law, we cannot judge that it is superfluous to require this strict perfection from us. For it shows the mark at which we ought to aim, the goal towards which we ought to press (Phil 3:14 †; 1 Tim 6:21 †), that each of us, according to the measure of grace bestowed upon him, may endeavour to frame his life according to the highest rectitude, and, by constant study, continually advance more and more.
S. That is my view.
Obedience to the Law [The Only Service and Sacrifice which God Accepts]
230. M. Have we not a perfect rule of righteousness in the law?
S. So much so, that God wishes nothing else from us than to follow it; and, on the other hand, repudiates and holds void whatever we undertake beyond its prescription. For the only sacrifice which he accepts is obedience (1 Sam 15:22 Jer 7:21-23 ).
231. M. To what end, then, the many admonitions, precepts, exhortations, which both Prophets and Apostles are continually employing?
S. They are nothing but mere expositions of the law, which lead us by the hand to the obedience of the law, rather than lead us away from it.
232. M. But he gives no command concerning the private case of each individual?
S. When he orders us to render to every one his due (Rom 13:7 †), it is obvious to infer what the private part of each is in his own order and condition of life, and expositions of particular precepts, as has been said, lie scattered throughout Scripture. For what the Lord has summarily comprised here in a few words, is given with more fulness and detail elsewhere.
XXXIV. Sunday
The Third Part of Rightly Worshiping God [Is to Flee to Him in Our Necessity]
233. M. As the second part of Divine Worship, which consists in service and obedience, has been sufficiently discussed, let us now proceed to the third part.
S. We said it was invocation, by which we flee to God in any necessity (Ps 50:15 †; 91:15†).
234. M. Do you think that he alone is to be invoked?
S. Certainly; for he requires this as the proper worship of his Divinity.
235. M. If it is so, how can we beseech men to assist us?
S. There is a great difference between the two things. For when we invoke God, we testify that we expect no good from any other quarter, and that we place our whole defence in no other, and yet we ask the assistance of men, as far as he permits, and has bestowed on them the power of giving it.
236. M. You say, then, that in having recourse to the faith and help of men, there is nothing that interferes with our invocation of God, seeing that our reliance is not fixed on them, and we beseech them on no other ground, than just because God, by furnishing them with the means of well-doing, has in a manner destined them to be the ministers of his beneficence, and is pleased by their hands to assist us, and draw out, on our account, the resources which he has deposited with them?
S. Such is my view. And, accordingly, whatever benefits we receive from them, we should regard as coming from God, as in truth it is he alone who bestows all these things upon us by their instrumentality.
237. M. But are we not to feel grateful to men whenever they have conferred any kindness upon us. This the mere equity of nature and law of humanity dictates?
S. Certainly we are; and were it only for the reason that God honours them by sending to us, through their hands, as rivulets, the blessings which flow from the inexhaustible fountain of his liberality. In this way he lays us under obligation to them, and wishes us to acknowledge it. He, therefore, who does not show himself grateful to them by so doing, betrays his ingratitude to God.
About the Invocation of the Saints
238. M. Are we hence at liberty to infer, that it is wrong to invoke angels and holy servants of the Lord who have departed this life?
S. We are not at liberty; for God does not assign to saints the office of assisting us. And in regard to angels, though he uses their labour for our salvation, he does not wish us to ask them for it (Rev 19:10 †).
239. M. You say, then, that whatever does not aptly and fitly square with the order instituted by God, is repugnant to his will?
S. I do. For it is a sure sign of unbelief not to be contented with the things which God gives to us, Then if we throw ourselves on the protection of angels or saints, when God calls us to himself alone, and transfer to them the confidence which ought wholly to be fixed upon God, we fall into idolatry, seeing we share with them that which God claimed entirely for himself.
XXXV. Sunday
240. M. Let us now consider the manner of prayer. Is it sufficient to pray with the tongue, or does prayer require also the mind and heart?
S. The tongue, indeed, is not always necessary, but true prayer can never be without understanding and affection (Isa 29:13 †; Matt 15:8 †).
241. M. By what argument will you prove this to me?
S. Since God is a Spirit (John 4:24 †), he requires men to give him the heart in all cases, and more especially in prayer, by which they hold communion with him. Wherefore he promises to be near to those only who call upon him in truth (Ps 145:18 ): on the other hand, he abominates and curses all who pray to him deceitfully, and not sincerely (Isa 29:13 ).
[To Pray for Things We Do Not Feel the Necessity of is Vain and Displeasing to God]
242. M. All prayers, then, conceived only by the tongue, will be vain and worthless?
S. Not only so, but will be most displeasing to God.
243. M. What kind of feeling does God require in prayer?
S. First, that we feel our want and misery, and that this feeling beget sorrow and anxiety in our minds. Secondly, that we be inflamed with an earnest and vehement desire to obtain grace from God (Dan 9:19 †). These things will also kindle in us an ardent longing to pray.
244. M. Does this feeling flow from the temper natural to man, or does it proceed from the grace of God?
S. Here God must come to our aid. For we are altogether stupid in regard to both. It is the Spirit of God who excites in us groanings which cannot be uttered, and frames our minds to the desires which are requisite in prayer, as Paul says (Rom 8:26 Gal 4:6 ).
[God Spirit Is Our Only Schoolmaster to Teach Us to Pray]
245. M. Is it the meaning of this doctrine, that we are to sit still, and, in a kind of vacillating state, wait for the motions of the Spirit, and not that each one is to urge himself to pray?
S. By no means. The meaning rather is, that when believers feel themselves cold or sluggish, and somewhat indisposed to pray, they should forthwith flee to God, and beseech him to inflame them by the fiery darts (cf. Eph 6:16 †) of his Spirit, that they may be rendered fit to pray.
[The Tongue Is Useful in the Making of Our Prayers]
246. M. You do not, however, mean that there is to be no use of the tongue in prayer?
S. Not at all. For it often helps to sustain the mind, and keep it from being so easily drawn off from God. Besides, as it, more than other members, was created to display the glory of God, it is right that it be employed to this purpose, to the whole extent of its capacity. Moreover, vehemence of desire occasionally impels a man to break forth into utterance with the tongue without intending it.
[To Pray in a Foreign Tongue Is to Sport with God]
247. M. If so, what profit have those who pray in a foreign tongue not understood by them?
S. It is nothing else than to sport with God. Christians, therefore, should have nothing to do with this hypocrisy (1 Cor 14:14-15 ).
XXXVI. Sunday
We Are to Pray with Firm Reliance [on God’s Promise]
248. M. But when we pray do we do it fortuitously, uncertain of success, or ought we to feel assured that the Lord will hear us?
S. The foundation of our prayer should always be, that the Lord will hear us, and that we shall obtain whatever we ask, in so far as is for our good. For this reason Paul tells us, that true prayer flows from faith (Rom 10:14 ). For no man will ever duly call upon him (Ps 145:18 †), without previously resting with firm reliance on his goodness.
[Whoever Doubts Whether God Hears His Prayer Gains Nothing]
249. M. What then will become of those who pray in doubt, and without fixing in their minds what profit they are to gain by praying, nay, are uncertain whether or not their prayers will be heard by God?
S. Their prayers are vain and void, not being supported by any promise. For we are ordered to ask with sure faith, and the promise is added, that whatever we shall ask, believing, we shall receive (Matt 21:22 Mark 11:24 Jas 1:6 †).
[Three Things Make Us Bold to Ask of God. 1st His Promise. 2nd His Spirit. 3rd The Mediation of Christ His Own Son.]
250. M. It remains to be seen wherein we have such great confidence, that while unworthy, on so many accounts, of appearing in the presence of God, we however dare to sist ourselves before him.
S. First, we have promises by which we must simply abide, without making any reference to our own worthiness (Ps 50:15 91:15; 145:18; Isa 30:19 65:1; Jer 29:12 Joel 2:32 Rom 10:13 †). Secondly, if we are sons, God animates and instigates us by his Spirit, so that we doubt not to betake ourselves to him in a familiar manner, as to a father (Matt 6:9 9:2, 22†; Rom 8:26 †; etc.). As we are like worms (Job 25:6 †; Ps 22:6 †), and are oppressed by the consciousness of our sins, God, in order that we may not tremble at his glorious majesty, sets forth Christ as a Mediator (1 Tim 2:5 Heb 4:16 1 Jhn 2:1 ), through whom we obtain access, and have no doubt at all of obtaining favour.
We Are Only to Pray in the Name of Christ
251. M. Do you understand that we are to pray to God only in the name of Christ?
S. I so understand. For it is both so enjoined in distinct terms, and the promise is added, that he will by his intercession obtain what we ask (John 14:13 ).
252. M. He is not then to be accused of rashness or presumption, who, trusting to this Advocate, makes a familiar approach to God, and holds forth to God and to himself Christ as the only one through whom he is to be heard (Heb 4:14 †)?
S. By no means: For he who thus prays conceives his prayers as it were at the lips of Christ, seeing he knows, that by the intercession of Christ, his prayer is assisted and recommended (John 14:13-14 †; Rom 8:34 Eph 3:12 †; 1 Jhn 2:1 †).
XXXVII. Sunday
[We Are Not to Phrase Our Prayers According to Whatever Comes into Our Mind, But According to How God’s Word Teaches Us and His Holy Spirit Directs Us]
253. M. Let us now consider what the prayers of believers ought to contain. Is it lawful to ask of God whatever comes into our mind, or is a certain rule to be observed?
S. It were a very preposterous method of prayer to indulge our own desires and the judgment of the flesh. We are too ignorance to be able to judge what is expedient for us, and we labour under an intemperance of desire, to which it is necessary that a bridle be applied.
254. M. What then requires to be done?
S. The only thing remaining is for God himself to prescribe a proper form of prayer, that we may follow him while he leads us by the hand, and as it were sets words before us.
255. M. What rule has he prescribed?
S. The doctrine on this subject is amply and copiously delivered in the Scriptures. But to give a surer aim, he framed, and, as it were, dictated a form in which he has briefly comprehended and digested under a few heads whatever it is lawful, and for our interest to ask.
The Christian Prayer Which Our Lord Taught Us
256. M. Repeat it.
S. Our Lord Jesus Christ being asked by his disciples in what way they ought to pray, answered, when ye would pray, say ye, “Our Father, which art in heaven, hallowed be thy name. Thy kingdom com. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive our debts, as we forgive our debtors. And lead us not into temptation; but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen” (Matt 6:9-13 Luke 11:2-4 ).
The Division of the Lord’s Prayer
257. M. That we may the better understand what it contains, let us divide it into heads.
S. It contains six parts, of which the three first respect the glory of God alone as their proper end, without any reference to us: the other three relate to us and our interest.
258. M. Are we then to ask God for any thing from which no benefit redounds to us?
S. He indeed of his infinite goodness so arranges all things that nothing tends to his glory without being also salutary to us. Therefore when his name is sanctified, he causes it to turn to our sanctification also; nor does his kingdom come without our being in a manner sharers in it. But in asking all these things, we ought to look only to his glory without thinking of advantage to ourselves.
259. M. According to this view, three of these requests have a connection with our own good, and yet their only aim ought to be, that the name of God may be glorified.
S. It is so; and thus the glory of God ought also to be considered in the other three, though they are properly intended to express desire for things which belong to our good and salvation.
XXXVIII. Sunday
What the Word Father Suggests About God
260. M. Let us now proceed to an explanation of the words; and, first, Why is the name of Father, rather than any other, here given to God (Matt 6:9 †; Luke 11:2 †)?
S. As security of conscience is one of the most essential requisites for praying aright, God assumes this name, which suggests only the idea of pure kindness, that having thus banished all anxiety form our minds, he may invite us to make a familiar approach to him.
261. M. Shall we then dare to go to him directly without hesitation as children to parents?
S. Wholly so: nay, with much surer confidence of obtaining what we ask. For as our Master reminds us, If we being evil cannot however refuse good things to our children, nor bear to send them empty away, nor give them poison for bread, how much greater kindness is to be expected from our heavenly Father, who is not only supremely good, but goodness itself (Matt 7:11 )?
262. M. May we not from this name also draw the inference which we mentioned at the outset, viz., that to be approved, all our prayers should be founded on the intercession of Christ (John 15:7 †; Rom 8:34 †)?
S. And indeed a most valid inference. For God regards us as sons, only in so far as we are members of Christ.
263. M. Why do you call God “our Father” in common, rather than “my Father” in particular (Matt 23:9 †)?
S. Each believer may indeed call him his own Father, but the Lord used the common epithet that he might accustom us to exercise charity in our prayers, and that we might not neglect others, by each caring only for himself (Eph 1:23 †).
264. M. What is meant by the additional clause, that God is in heaven?
S. It is just the same as if I were to call him exalted, mighty, incomprehensible.
265. M. To what end (this), and for what reason?
S. In this way we are taught when we pray to him to raise our minds aloft, and not have any carnal or earthly thoughts of him, nor measure him by our own little standard, lest thinking too meanly of him, we should wish to bring him into subjection to our will, instead of learning to look up with fear and reverence to his glorious Majesty. It tends to excite and confirm our confidence in him, when he is proclaimed to be the Lord and Governor of heaven, ruling all things at his pleasure.
XXXIX. Sunday
The First Petition: How the Name of God Is to Be Sanctified
266. M. Repeat to me the substance of the first petition.
S. By the name of God, Scripture denotes the knowledge and fame with which he is celebrated among men. We pray then that his glory may be promoted everywhere, and in all (Matt 6:9 †; Luke 11:2 †).
267. M. But can any thing be added to his glory, or taken from it?
S. In itself it neither increases nor is diminished. But we pray as it meet, that it may be illustrious among men—that in whatever God does, all his works may appear, as they are, glorious, that he himself my by all means be glorified.
The Second Petition: In What the Kingdom of God Consists
268. M. What understand you by the kingdom of God in the second petition (Matt 6:10 †; Luke 11:2 †)?
S. It consists chiefly of two branches—that he would govern the elect by his Spirit—that he would prostrate and destroy the reprobate who refuse to give themselves up to his service, thus making it manifest that nothing is able to resist his might.
269. M. In what sense do you pray that this kingdom may come?
S. That the Lord would daily increase the numbers of the faithful—that he would ever and anon load them with new gifts of his Spirit, until he fill them completely: moreover, that he would render his truth more clear and conspicuous by dispelling the darkness of Satan, that he would abolish all iniquity, by advancing his own righteousness.
The Perfection of the Kingdom of Christ
270. M. Are not all these things done every day?
S. They are done so far, that the kingdom of God may be said to be commenced. We pray, therefore, that it may constantly increase and be carried forward, until it attain its greatest height, which we only hope to take place on the last day on which God alone, after reducing all creatures to order, will be exalted and pre-eminent, and so be all in all (1 Cor 15:28 ).
XL. Sunday
The Third Petition: How the Will of God Is to Be Done
271. M. What mean you by asking that the will of God may be done (Matt 6:10 †)?
S. That all creatures may be subdued into obedience to him, and so depend on his nod, that nothing may be done except at his pleasure.
272. M. Do you think then that any thing can be done against his will?
S. We not only pray that what he has decreed with himself may come to pass (cf. Ezek 24:14 †), but also that all contumacy being tamed and subjugated, he would subject all wills to his own, and frame them in obedience to it.
273. M. Do we not by thus praying surrender our own wills?
S. Entirely: nor do we only pray that he would make void whatever desires of ours are at variance with his own will, but also that he would form in us new minds and new hearts (Ps 51:10 †; Ezek 11:19 †; 36:26†), so that we may wish nothing of ourselves, but rather that his Spirit may preside over our wishes, and bring them into perfect unison with God.
How the Will of God Is Done in Heaven
274. M. Why do you pray that this may be done on earth as it is in heaven?
S. As the holy angels, who are his celestial creatures, have it as their only object to obey him in all things, to be always obedient to his word, and prepared voluntarily to do him service (Ps 103:20 †), we pray for such prompt obedience in men, that each may give himself up entirely to him in voluntary subjection (cf. Ps 110:3 †).
XLI. Sunday
The Fourth Petition: What Is Meant by Our Daily Bread
275. M. Let us now come to the second part. What mean you by the “daily” bread you ask for (Matt 6:11 †; Luke 11:3 †)?
S. In general every thing that tends to the preservation of the present life, not only food or clothing, but also all other helps by which the wants of outward life are sustained; that we may eat our bread in quiet, so far as the Lord knows it to be expedient.
276. M. But why do you ask God to give what he orders us to provide by our own labour?
S. Though we are to labour, and even sweat in providing food (Gen 3:19 †), we are not nourished either by our own labour, or our own industry, or our own diligence, but by the blessing of God by which the labour of our hands, that would otherwise be in vain, prospers (Lev 26:19-20 †). Moreover we should understand, that even when abundance of food is supplied to our hand, and we eat it, we are not nourished by its substance, but by the virtue of God alone. It has not any inherent efficacy in its own nature, but God supplies it from heaven as the instrument of his own beneficence (Deut 8:3 , 17; Matt 4:4 †).
277. M. But by what right do you call it your bread when you ask God to give it?
S. Because by the kindness of God it becomes ours, though it is by no means due to us. We are also reminded by this term to refrain from coveting the bread of others (cf. Exod 20:17 †), and to be contented with that which has come to us in a legitimate manner as from the hand of God.
278. M. Why do you add both “daily” and “this day” (Luke 11:3 †)?
S. By these two terms we are taught moderation and temperance, that our wishes may not exceed the measure of necessity.
279. M. As this prayer ought to be common to all, how can the rich, who have abundance at home, and have provision laid up for a long period, ask it to be given them for a day?
S. The rich, equally with the poor, should remember that none of the things which they have will do them good, unless God grant them the use of them, and by his grace make the use fruitful and efficacious. Wherefore while possessing all things, we have nothing except in so far as we every hour receive from the hand of God what is necessary and sufficient for us.
XLII. Sunday
280. M. What does the fifth petition contain?
S. That the Lord would pardon our sins (Matt 6:12 †; Luke 11:4 †).
No One Is So Holy as Not to Require that God Forgives Him
281. M. Can no mortal be found so righteous as not to require this pardon?
S. Not one. When Christ gave this form of prayer, he designed it for the whole Church. Wherefore he who would exempt himself from this necessity, must leave the society of the faithful. And we have the testimony of Scripture, namely, that he who would contend before God to clear himself in one thing, will be found guilty in a thousand (Job 9:2-3 , 20). The only refuge left for all is in his mercy.
What the Forgiveness of Sins Is
282. M. How do you think that sins are forgiven us?
S. As the words of Christ express, namely, that they are debts which make us liable to eternal death, until God of his mere liberality deliver us.
283. M. You say then that it is by the free mercy of God that we obtain the pardon of sins?
S. Entirely so. For were the punishment of only one sin, and that the least, to be ransomed, we could not satisfy it. All then must be freely overlooked and forgiven.
The Benefit of the Forgiveness of Sins
284. M. What advantage accrues to us from this forgiveness?
S. We are accepted, just as if we were righteous and innocent, and at the same time our consciences are confirmed in a full reliance on his paternal favour, assuring us of salvation.
The Forgiveness of Sins Is Free
285. M. Does the appended condition, viz., that he would forgive us as we forgive our debtors (Matt 6:12 †; Luke 11:4 †), mean that we merit pardon from God by pardoning men who have in any way offended us?
S. By no means. For in this way forgiveness would not be free nor founded alone on the satisfaction which Christ made for us on the cross (Rom 3:24 †). But as by forgetting the injuries done to ourselves, we, while imitating his goodness and clemency, demonstrate that we are in fact his children, God wishes us to confirm it by this pledge; and at the same time shows us, on the other hand, that if we do not show ourselves easy and ready to pardon, nothing else is to be expected of him than the highest inexorable rigour of severity.
286. M. Do you say then that all who cannot from the heart forgive offences are discarded by God and expunged from his list of children, so that they cannot hope for any place of pardon in heaven?
S. So I think, in accordance with the words, “With what measure ye mete it shall be measured to you again” (Matt 7:2 †; Mark 4:24 †).
XLIII. Sunday
287. M. What comes next?
S. “Lead us not into temptation, but deliver us from evil” (Matt 6:13 †; Luke 11:4 †).
288. M. Do you include all this in one petition?
S. It is only one petition; for the latter clause is an explanation of the former.
289. M. What does it contain in substance?
S. That the Lord would not permit us to rush or fall into sin—that he would not leave us to be overcome by the devil and the desires of our flesh, which wage constant war with us (Rom 7:8 , 23; Gal 5:17 )—that he would rather furnish us with his strength to resist, sustain us by his hand, cover and fortify us by his protection, so that under his guardianship and tutelage we may dwell safely (1 Cor 10:13 ).
290. M. How is this done?
S. When governed by his Spirit we are imbued with such a love and desire of righteousness, as to overcome the flesh, sin, and Satan; and, on the other hand, with such a hatred of sin as may keep us separated from the world in pure holiness. For our victory consists in the power of the Spirit.
291. M. Have we need of this assistance?
S. Who can dispense with it? The devil is perpetually hovering over us, and going about as a roaring lion seeking whom he may devour (1 Pet 5:8 ). And let us consider what our weakness is. Nay, all would be over with us every single moment did not God equip us for battle with his own weapons, and strengthen us with his own hand (Eph 6:10-11 †).
292. M. What do you mean by the term Temptation?
S. The tricks and fallacies of Satan, by which he is constantly attacking us, and would forthwith easily circumvent us, were we not aided by the help of God. For both our mind, from its native vanity, is liable to his wiles, and our will, which is always prone to evil, would immediately yield to him (Gen 6:5 †; 8:21†).
293. M. But why do you pray God not to lead you into temptation, which seems to be the proper act of Satan (cf. 1 Cor 7:5 †), not of God (Jas 1:13-14 †)?
S. As God defends believers by his protection, that they may neither be oppressed by the wiles of Satan, nor overcome by sin, so those whom he means to punish he not only leaves destitute of his grace, but also delivers to the tyranny of Satan (1 Cor 5:5 †; 1 Tim 1:20 †), strikes with blindness, and gives over to a reprobate mind, so that they are completely enslaved to sin and exposed to all the assaults of temptation.
294. M. What is meant by the clause which is added, “For thine is the kingdom, and the power, and the glory, for ever” (Matt 6:13 † [TR])?
S. We are here again reminded that our prayers must lean more on the power and goodness of God than on any confidence in ourselves. Besides, we are taught to close all our prayers with praise.
XLIV. Sunday
295. M. Is it not lawful to ask any thing of God that is not comprehended in this form?
S. Although we free to pray in other words, and in another manner, we ought, however, to hold that no prayer can please God which is not referable to this as the only rule of right Prayer.
The Fourth Aspect of True Divine Worship
296. M. The order already adopted by us requires that we now consider the fourth part of divine worship.
S. We said that this consists in acknowledging God as the author of all good, and in extolling his goodness, justice, wisdom, and power with praise and thanksgiving, that thus the glory of all good may remain entirely with him.
297. M. Has he prescribed no rule as to this part?
S. All the praises extant in Scripture ought to be our rule.
298. M. Has the Lord’s Prayer nothing which applies here?
S. Yes. When we pray that his name may be hallowed (Matt 6:9 †; Luke 11:2 †), we pray that he may be duly glorified in his works—that he may be regarded, whether in pardoning sinners, as merciful; or in exercising vengeance, as just; or in performing his promises, as true: in short, that whatever of his works we see may excite us to glorify him. This is indeed to ascribe to him the praise of all that is good.
299. M. What shall we infer from these heads which have hitherto been considered by us?
S. What truth itself teaches, and was stated at the outset, viz., that this is eternal life to know one true God the Father, and Jesus Christ whom he hath sent (John 17:3 )—to know him, I say, in order that we may pay due honour and worship to him, that he may be not only our Lord but also our Father and Saviour (Matt 1:21 Tit 2:13-14 †), and we be in turn his children and servants, and accordingly devote our lives to the illustration of his glory.
XLV. Sunday
Salvation Is Presented to Us in the Word of God
300. M. How can we attain to such blessedness?
S. For this end God has left us his holy word; for spiritual doctrine is a kind of door by which we enter his heavenly kingdom (Luke 13:24 †; Matt 7:13 , 21†).
301. M. Where are we to seek for this word?
S. In the Holy Scriptures, in which it is contained.
302. M. How are you to use it in order to profit by it?
S. By embracing it with entire heartfelt persuasion, as certain truth come down from heaven—by being docile, and subjecting our minds and wills in obedience to it—by loving it sincerely—by having it once for all engraven on our hearts, and there rooted so as to produce fruit in our life—finally, by being formed after its rule. Then shall it turn to our salvation, as it was intended (2 Tim 3:15 †).
303. M. Are all these things put in our own power?
S. None of them at all; but every thing which I have mentioned it belongs to God only to effect in us by the gift of his Spirit.
We Are to Use Diligence to Learn [the Word of God]
304. M. But are we not to use diligence, and zealously strive to profit in it by reading, hearing, and meditating?
S. Yea, verily: seeing that every one ought to exercise himself in the daily reading of it, and all should be especially careful to attend the sermons when the doctrine of salvation is expounded in the assembly of the faithful (Acts 2:42 †; Heb 10:25 †).
305. M. You affirm then that it is not enough for each to read privately at home, and that all ought to meet in common to hear the same doctrine?
S. They must meet when they can—that is, when an opportunity is given.
306. M. Are you able to prove this to me?
S. The will of God alone ought to be amply sufficient for proof; and the order which he hath recommended to his church (Eph 4:11 ) is not what two or three only might observe, but all should obey in common. Moreover, he declares this to be the only method of edifying as well as preserving. This, then, should be a sacred and inviolable rule to us, and no one should think himself entitled to be wise above his Master (cf. Matt 10:24 †).
307. M. Is it necessary, then, that pastors should preside over churches?
S. Nay; it is necessary to hear them, and listen with fear and reverence to the doctrine of Christ as propounded from their lips. [Therefore whoever despises them and refuses to hear them, rejects Jesus Christ, and separates himself from the fellowship of the faithful (Matt 10:40 Luke 10:16 ). (School)]
308. M. But is it enough for a Christian man to have been instructed by his pastor once, or ought he to observe this course during life?
S. It is little to have begun, unless you persevere. We must be the disciples of Christ to the end, or rather without end. But he has committed to the ministers of the Church the office of teaching in his name and stead.
XLVI. Sunday
309. M. Is there no other medium, as it is called, than the Word by which God may communicate himself to us?
S. To the preaching of the Word he has added the Sacraments (Matt 28:19 †).
310. M. What is a sacrament?
S. An outward attestation of the divine benevolence towards us, which, by a visible sign, figures spiritual grace, to seal the promises of God on our hearts, and thereby better confirm their truth to us (Rom 4:11 †).
311. M. Is there such virtue in a visible sign that it can establish our consciences in a full assurance of salvation?
S. This virtue it has not of itself, but by the will of God, because it was instituted for this end.
312. M. Seeing it is the proper office of the Holy Spirit to seal the promises of God on our minds (Eph 1:13 †), how do you attribute this to the sacraments?
S. There is a wide difference between him and them. To move and affect the heart, to enlighten the mind, to render the conscience sure and tranquil, truly belongs to the Spirit alone; so that it ought to be regarded as wholly his work, and be ascribed to him alone, that no other may have the praise; but this does not at all prevent God from employing the sacraments as secondary instruments, and applying them to what use he deems proper, without derogating in any respect from the agency of the Spirit.
[The Difference Between God’s Spirit and His Sacraments]
313. M. You think, then, that the power and efficacy of a sacrament is not contained in the outward element, but flows entirely from the Spirit of God?
S. I think so; viz., that the Lord hath been pleased to exert his energy by his instruments, this being the purpose to which he destined them: this he does without detracting in any respect from the virtue of his Spirit.
The Sacraments Are Given to Us on Account of Our Weakness
314. M. Can you give me a reason why he so acts?
S. In this way he consults our weakness. If we were wholly spiritual, we might, like the angels, spiritually behold both him and his grace; but as we are surrounded with this body of clay, we need figures or mirrors to exhibit a view of spiritual and heavenly things in a kind of earthly manner; for we could not otherwise attain to them. At the same time, it is our interest to have all our senses exercised in the promises of God, that they may be the better confirmed to us.
XLVII. Sunday
[The Sacraments Are Necessary]
315. M. If it is true that the sacraments were instituted by God to be helps to our necessity, is it not arrogance for any to hold that he can dispense with them as unnecessary?
S. It certainly is; and hence, if any one of his own accord abstains from the use of them, as if he had no need of them, he contemns Christ, spurns his grace, and quenches the Spirit (1 Thess 5:19 †).
316. M. But what confidence can there be in the sacraments as a means of establishing the conscience, and what certain security can be conceived from things which the good and bad use indiscriminately?
S. Although the wicked, so to speak, annihilate the gifts of God offered in the sacraments in so far as regards themselves, they do not thereby deprive the sacraments of their nature and virtue.
317. M. How, then, and when does the effect follow the use of the sacrament?
S. When we receive them in faith, seeking Christ alone and his grace in them.
318. M. Why do you say that Christ is to be sought in them?
S. I mean that we are not to cleave to the visible signs so as to seek salvation from them, or imagine that the power of conferring grace is either fixed or included in them, but rather that the sign is to be used as a help, by which, when seeking salvation and complete felicity, we are pointed directly to Christ.
The Increase of Our Faith Through the Sacraments
319. M. Seeing that faith is requisite for the use of them, how do you say that they are given us to confirm our faith, to make us more certain of the promises of God?
S. It is by no means sufficient that faith is once begun in us. It must be nourished continually, and increase more and more every day. To nourish, strengthen, and advance it, the Lord instituted the sacraments. This indeed Paul intimates, when he says that they have the effect of sealing the promises of God (Rom 4:11 ).
The Imperfection of the Children of God
320. M. But is it not an indication of unbelief not to have entire faith in the promises of God until they are confirmed to us from another source?
S. It certainly argues a weakness of faith under which the children of God labour. They do not, however, cease to be believers, though the faith with which they are endued is still small and imperfect; for as long as we continue in this world remains of distrust cleave to our flesh, and these there is no other way of shaking off than by making continual progress even unto the end. It is therefore always necessary to be going forward.
XLVIII. Sunday
321. M. How many are the sacraments of the Christian Church?
S. There are only two, whose use is common among all believers.
322. M. What are they?
S. Baptism and the Holy Supper.
323. M. What likeness or difference is there between them?
S. Baptism is a kind of entrance into the Church; for we have in it a testimony that we who are otherwise strangers and aliens, are received into the family of God (Eph 2:19 †), so as to be counted of his household; on the other hand, the Supper attests that God exhibits himself to us by nourishing our souls.
324. M. That the meaning of both may be more clear to us, let us treat of them separately. First, what is the meaning of Baptism?
S. It consists of two parts. For, first, Forgiveness of sins (Matt 28:19 †; Mark 1:4 †; Acts 2:38 †; Eph 5:26-27 ); and, secondly, Spiritual regeneration (Rom 6:4 Tit 3:5 †), is figured by it.
XLIX. Sunday
325. M. What resemblance has water with these things, so as to represent them?
S. Forgiveness of sins is a kind of washing, by which our souls are cleansed from their defilements, just as bodily stains are washed away by water.
The Reason Why Water Is Poured upon the Head
326. M. What do you say of Regeneration?
S. Since the mortification of our nature is its beginning, and our becoming new creatures its end, a figure of death is set before us when the water is poured upon the head, and the figure of a new life when instead of remaining immersed under water, we only enter it for a moment as a kind of grave, out of which we instantly emerge.
The Blood of Christ Is Our Washing, Not Water
327. M. Do you think that the water is a washing of the soul?
S. By no means; for it were impious to snatch away this honour from the blood of Christ, which was shed in order to wipe away all our stains (1 Jhn 1:7 ), and render us pure and unpolluted in the sight of God (1 Pet 1:19 ). And we receive the fruit of this cleansing when the Holy Spirit sprinkles our consciences with that sacred blood (1 Pet 3:21 †). Of this we have a seal in the Sacrament.
The Truth Joined to the Figure
328. M. But do you attribute nothing more to the water than that it is a figure of ablution?
S. I understand it to be a figure, but still so that the reality is annexed to it; for God does not disappoint us when he promises us his gifts. Accordingly, it is certain that both pardon of sins and newness of life are offered to us in baptism, and received by us. [Cf. CGC XLVIII.324]
329. M. Is this grace bestowed on all indiscriminately?
S. Many precluding its entrance by their depravity, make it void to themselves. Hence the benefit extends to believers only, and yet the Sacrament loses nothing of its nature.
The Derivation of Regeneration
330. M. Whence is Regeneration derived?
S. From the Death and Resurrection of Christ taken together (Rom 6:4 †). His death hath this efficacy, that by means of it our old man is crucified, and the vitiosity of our nature in a manner buried, so as no more to be in vigour in us. Our reformation to a new life, so as to obey the righteousness of God, is the result of the resurrection.
331. M. How are these blessings bestowed upon us by Baptism?
S. If we do not render the promises there offered unfruitful by rejecting them, we are clothed with Christ (Gal 3:27 †), and presented with his Spirit.
332. M. What must we do in order to use Baptism duly?
S. The right use of Baptism consists in faith and repentance; that is, we must first hold with a firm heartfelt reliance that, being purified from all stains by the blood of Christ, we are pleasing to God: secondly, we must feel his Spirit dwelling in us, and declare this to others by our actions, and we must constantly exercise ourselves in aiming at the mortification of our flesh, and obedience to the righteousness of God (Acts 10:47-48 †; 1 Cor 12:13 †).
L. Sunday
333. M. If these things are requisite to the legitimate use of Baptism, how comes it that we baptize Infants?
S. It is not necessary that faith and repentance should always precede baptism. They are only required from those whose age makes them capable of both. It will be sufficient, then, if, after infants have grown up, they exhibit the power of their baptism.
334. M. Can you demonstrate by reason that there is nothing absurd in this?
S. Yes; if it be conceded to me that our Lord instituted nothing at variance with reason. For while Moses and all the Prophets teach that circumcision was a sign of repentance (Deut 10:16 30:6; Jer 4:4 ), and was even as Paul declares the sacrament of faith (Rom 4:11 ), we see that infants were not excluded from it.
The Promises of the People of Israel Are Published Through the Whole World
335. M. But are they now admitted to Baptism for the same reason that was valid in circumcision?
S. The very same, seeing that the promises which God anciently gave to the people of Israel are now published through the whole world (Gen 17:6-8 †).
336. M. But do you infer from thence that the sign also is to be used?
S. He who will duly ponder all things in both ordinances, will perceive this to follow. Christ in making us partakers of his grace, which had been formerly bestowed on Israel, did not condition, that is should either be more obscure or in some respect less abundant. Nay, rather he shed it upon us both more clearly and more abundantly.
337. M. Do you think that if infants are denied baptism, some thing is thereby deducted from the grace of God, and it must be said to have been diminished by the coming of Christ?
S. That indeed is evident; for the sign being taken away, which tends very much to testify the mercy of God and confirm the promises, we should want an admirable consolation which those of ancient times enjoyed.
338. M. Your view then is, that since God, under the Old Testament, in order to show himself the Father of infants, was pleased that the promise of salvation should be engraven on their bodies by a visible sign, it were unbecoming to suppose that, since the advent of Christ, believers have less to confirm them, God having intended to give us in the present day the same promise which was anciently given to the Fathers, and exhibited in Christ a clearer specimen of his goodness?
S. That is my view. Besides, while it is sufficiently clear that the force, and so to speak, the substance of Baptism are common to children, to deny them the sign, which is inferior to the substance, were manifest injustice.
The Terms on Which Children Are to Be Baptized
339. M. On what terms then are children to be baptized?
S. To attest that they are heirs of the blessing promised to the seed of believers, and enable them to receive and produce the fruit of their Baptism, on acknowledging its reality after they have grown up.
LI. Sunday
340. M. Let us now pass to the Supper. And, first, I should like to know from you what its meaning is.
S. It was instituted by Christ in order that by the communication of his body and blood, he might teach and assure us that our souls are being trained in the hope of eternal life.
The Body of Christ Is Figured by Bread and His Blood by Wine
341. M. But why is the body of our Lord figured by bread, and his blood by wine?
S. We are hence taught that such virtue as bread has in nourishing our bodies to sustain the present life, the same has the body of our Lord spiritually to nourish our souls. As by wine the hearts of men are gladdened (Ps 104:15 †; cf. 1 Tim 5:23 †), their strength recruited, and the whole man strengthened, so by the blood of our Lord the same benefits are received by our souls.
On What Our Reliance for Salvation Depends
342. M. Do we therefore eat the body and blood of the Lord?
S. I understand so. For as our whole reliance for salvation depends on him, in order that the obedience which he yielded to the Father may be imputed to us just as if it were ours, it is necessary that he be possessed by us; for the only way in which he communicates his blessings to us is by making himself ours.
343. M. But did he not give himself when he exposed himself to death, that he might redeem us from the sentence of death, and reconcile us to God?
S. That is indeed true; but it is not enough for us unless we now receive him, that thus the efficacy and fruit of his death may reach us.
The Manner We Are to Receive Jesus Christ
344. M. Does not the manner of receiving consist in faith?
S. I admit it does. But I at the same time add, that this is done when we not only believe that he died in order to free us from death, and was raised up that he might purchase life for us, but recognize that he dwells in us, and that we are united to him by a union the same in kind as that which unites the members to the head, that by virtue of this union we may become partakers of all his blessings (1 Cor 10:16-17 †).
LII. Sunday
345. M. Do we obtain this communion by the Supper alone?
S. No, indeed. For by the gospel also, as Paul declares, Christ is communicated to us (1 Cor 1:21 ). And Paul justly declares this, seeing we are there told that we are flesh of his flesh and bones of his bones (Eph 5:30 [TR])—that he is the living bread which came down from heaven to nourish our souls (John 6:51 )—that we are one with him as he is one with the Father (John 17:21 ), etc.
346. M. What more do we obtain from the sacrament, or what other benefit does it confer upon us?
S. The communion of which I spoke is thereby confirmed and increased; for although Christ is exhibited to us both in baptism and in the gospel, we do not however receive him entire, but in part only.
What We Have in the Symbol of Bread
347. M. What then have we in the symbol of bread?
S. As the body of Christ was once sacrificed for us to reconcile us to God, so now also is it given to us, that we may certainly know that reconciliation belongs to us (Luke 22:19 †).
What We Have in the Symbol of Wine
348. M. What in the symbol of wine?
S. That as Christ once shed his blood for the satisfaction of our sins, and as the price of our redemption, so he now also gives it to us to drink, that we may feel the benefit which should thence accrue to us (Luke 22:20 †).
That the Supper is Not a Sacrifice
349. M. According to these two answers, the holy Supper of the Lord refers us to his death, that we may communicate in its virtue?
S. Wholly so; for then the one perpetual sacrifice, sufficient for our salvation, was performed. Hence nothing more remains for us but to enjoy it.
Christ Alone Is the Priest for Ever
350. M. The Supper then was not instituted in order to offer up to God the body of his Son?
S. By no means. He himself alone, as priest for ever, has this privilege (Heb 5:5-10 7:11, 21†; 9:12, 14, 28†); and so his words express when he says, “Take, eat.” He there commands us not to offer his body, but only to eat it (Matt 26:26 ).
LIII. Sunday
351. M. Why do we use two signs?
S. Therein the Lord consulted our weakness, teaching us in a more familiar manner that he is not only food to our souls, but drink also, so that we are not to seek any part of spiritual life anywhere else than in him alone.
352. M. Ought all without exception to use both alike?
S. So the commandment of Christ bears: and to derogate from it in any way, by attempting anything contrary to it, is wicked.
The Truth Belongs with the Figures
353. M. Have we in the Supper only a figure of the benefits which you have mentioned, or are they there exhibited to us in reality?
S. Seeing that our Lord Jesus Christ is truth itself (John 14:6 †), there cannot be a doubt that he at the same time fulfils the promises which he there gives us, and adds the reality to the figures. Wherefore I doubt not that as he testifies by words and signs, so he also makes us partakers of his substance (1 Cor 10:16-17 †), that thus we may have one life with him.
That We Receive Jesus Christ in the Supper, and in What Way
354. M. But how can this be, when the body of Christ is in heaven, and we are still pilgrims on the earth (Heb 11:13 †)?
S. This he accomplishes by the secret and miraculous agency of his Spirit, to whom it is not difficult to unite things otherwise disjoined by a distant space.
What We Are to Do in order to Obtain the Reality of the Signs
355. M. You do not imagine then, either that the body is inclosed in the bread or the blood in the wine?
S. Neither is inclosed. My understanding rather is, that in order to obtain the reality of the signs, our minds must be raised to heaven (Luke 24:26 †), where Christ is, and from whence we expect him as Judge and Redeemer (Acts 1:11 †), and that it is improper and vain to seek him in these earthly elements.
356. M. To collect the substance of what you have said—You maintain that there are two things in the Supper, viz., bread and wine, which are seen by the eyes, handled by the hands, and perceived by the taste, and Christ by whom our souls are inwardly fed as with their own proper aliment?
S. True; and so much so that the resurrection of the body also is there confirmed to us by a kind of pledge, since the body also share in the symbol of life.
LIV. Sunday
357. M. What is the right and legitimate use of this Sacrament?
S. That which Paul points out, “Let a man examine himself,” before he approach to it (1 Cor 11:28 ).
358. M. Into what is he to inquire in this examination?
S. Whether he be a true member of Christ.
Evidence That We Are Members of Christ
359. M. By what evidence may he come to know this?
S. If he is endued with faith and repentance, if he entertains sincere love for his neighbour, if he has his mind pure from all hatred and malice (cf. 1 Cor 5:7-8 †).
360. M. Do you require that a man’s faith and charity should both be perfect?
S. Both should be entire and free from all hypocrisy, but it were vain to demand an absolute perfection to which nothing should be wanting, seeing that none such will ever be found in man.
361. M. Then the imperfection under which we still labour does not forbid our approach?
S. On the contrary, were we perfect, the Supper would no longer be of any use to us. It should be a help to aid our weakness, and a support to our imperfection.
362. M. Is no other end besides proposed by these two Sacraments?
S. They are also marks and as it were badges of our profession. For by the use of them we profess our faith before men, and testify our consent in the religion of Christ.
363. M. Were any one to despise the use of them, in what light should it be regarded?
S. As an indirect denial of Christ. Assuredly such a person, inasmuch as he deigns not to confess himself a Christian, deserves not to be classed among Christians.
364. M. Is it enough to receive both once in a lifetime?
S. It is enough so to receive baptism, which may not be repeated (Eph 4:4-6 †). It is different with the Supper (Acts 2:42 †).
The Reason Why We Receive Baptism Once and the Supper Several Times
365. M. What is the difference?
S. By baptism the Lord adopts us and brings us into his Church, so as thereafter to regard us as part of his household. After he has admitted us among the number of his people, he testifies by the Supper that he takes a continual interest in nourishing us.
LV. Sunday
To Whom Belongs to Administer Baptism and the Supper
366. M. Does the administration both of baptism and of the Supper belong indiscriminately to all?
S. By no means. It is confined to those to whom the office of teaching has been committed. For the two things, viz., to feed the Church with the doctrine of piety and administer the sacrament, are united together by an indissoluble tie.
367. M. Can you prove this to me by the testimony of Scripture?
S. Christ gave special commandment to the Apostles to baptize (Matt 28:19 ).[4] In the celebration of the Supper he ordered us to follow his example. And the Evangelists relate that he himself in dispensing it, performed the office of a public minister (Luke 22:19 †; 1 Cor 11:23 ff.†).
Who Should Not Be Admitted to the Supper
368. M. But ought pastors, to whom the dispensing of it has been committed, to admit all indiscriminately without selection?
S. In regard to baptism, as it is now bestowed only on infants, there is no room for discrimination; but in the Supper the minister ought to take heed not to give it to any one who is clearly unworthy of receiving it (1 Cor 11:27 †).
369. M. Why so?
S. Because it cannot be done without insulting and profaning the Sacrament.
Why Judas Was Admitted to the Supper
370. M. But did not Christ admit Judas, impious though he was, to the Communion?
S. I admit it; as his impiety was still secret. For though it was not unknown to Christ, it had not come to light or the knowledge of men (Matt 26:25 †).
371. M. What then can be done with hypocrites?
S. The pastor cannot keep them back as unworthy, but must wait till such time as God shall reveal their iniquity, and make it manifest to all (cf. Luke 12:2 †).
372. M. But if he knows or has been warned that an individual is unworthy?
S. Even that would not be sufficient to keep him back from communicating, unless in addition to it there was a legitimate investigation and decision of the Church (cf. Matt 18:15-17 †).
373. M. It is of importance, then, that there should be a certain order of government established in churches (Eph 4:11 †; cf. CGC XLV. 306)?
S. It is: they cannot otherwise be well managed or duly constituted. The method is for elders to be chosen to preside as censors of manners, to guard watchfully against offences, and exclude from communion all whom they recognize to be unfit for it, and who could not be admitted without profaning the Sacrament.
Date: 1530
Author: Philipp Melanchthon, along with Martin Luther, Justus Jonas, Johannes Bugenhagen
Preface
Part One: Chief Articles of Faith
Article I. Of God
Article II. Of Original Sin
Article III. Of the Son of God
Article IV. Of Justification
Article V. Of the Ministry of the Church
Article VI. Of New Obedience
Article VII. Of the Church
Article VIII. What the Church Is
Article IX. Of Baptism
Article X. Of the Lord’s Supper
Article XI. Of Confession
Article XII. Of Repentance
Article XIII. Of the Use of Sacraments
Article XIV. Of Ecclesiastical Orders
Article XV. Of Ecclesiastical Rites
Article XVI. Of Civil Affairs
Article XVII. Of Christ’s Return to Judgment
Article XVIII. Of Free Will
Article XIX. Of the Cause of Sin
Article XX. Of Faith and Good Works
Article XXI. Of the Worship of Saints
Part Second: Articles, in Which Are Reviewed the Abuses Which Have Been Corrected
Article XXII [I]. Of both Kinds [in the Lord’s Supper] [Var. article II]
Article XXIII [II]. Of the Marriage of Priests [Var. article V]
Article XXIV [III]. Of the Mass [Var. Article I]
Article XXV [IV]. Of Confession [Var. article III]
Article XXVI [V]. Of the Distinction of Meats, and of Traditions [Var. article IV]
Article XXVII [VI]. Of Monastic Vows
Article XXVIII [VII]. Of Ecclesiastical Power
Conclusion
Delivered to the Emperor Charles V.,At the Diet of Augsburg, A. D. 1530.
“I will also speak of thy testimonies before kings, and shall not be put to shame” (Ps 119:46 )
Most Invincible Emperor, Caesar Augustus, most Clement Lord:
Inasmuch as Your Imperial Majesty has summoned a Diet of the Empire here at Augsburg to deliberate concerning measures against the Turk, that most atrocious, hereditary and ancient enemy of the Christian name and religion, in what way effectually to withstand his furor and assaults by strong and lasting military provision; and then also concerning dissensions in the matter of religion the opinions and judgments of parties might be heard in each other’s presence, and considered and weighed among ourselves in charity, leniency and mutual kindness, to the end that the things in the Scriptures which on either side have been differently interpreted or misunderstood, being corrected and laid aside, these matters may be settled and brought back to one perfect truth and Christian concord, that for the future one pure and true religion may be embraced and maintained by us, that as we all serve and do battle under one Christ, so we may be able also to live in unity and concord in the one Christian Church. And inasmuch as we, the undersigned Electors and Princes, with others joined with us, have been called to the aforesaid Diet, the same as the other Electors, Princes and Estates, in obedient compliance with the Imperial mandate we have come to Augsburg, and, what we do not mean to say as boasting, we were among the first to be here.
Since then Your Imperial Majesty caused to be proposed to the Electors, Princes and other Estates of the Empire, also here at Augsburg at the very beginning of this Diet, among other things, that, by virtue of the Imperial Edict, the several Estates of the Empire should present their opinions and judgments in the German and Latin languages, after due deliberation, answer was given to Your Imperial Majesty, on the ensuing Wednesday, that on the next Friday the Articles of our Confession for our part would be presented.
Wherefore, in obedience to Your Imperial Majesty’s wishes, we offer, in this matter of religion the Confession of our preachers and of ourselves, showing what manner of doctrine from the Holy Scriptures and the pure Word of God has been up to this time set forth in our lands, dukedoms, dominions and cities, and taught in our churches. And if the other Electors, Princes and Estates of the Empire will present similar writings, to wit, in Latin and German, according to the said Imperial proposition, giving their opinions in this matter of religion, here before Your Imperial Majesty, our most clement Lord, we, with the Princes and friends aforesaid, are prepared to confer amicably concerning all possible ways and means, as far as may be honorably done, that we may come together, and, the matter between us on both sides being peacefully discussed without offensive strife, the dissension, by God’s help, may be done away and brought back to one true accordant religion; for as we all serve and do battle under on Christ, we ought to confess the one Christ, and so, after the tenor of Your Imperial Majesty’s Edict, everything be conducted according to the truth of God, which, with most fervent prayers, we entreat of God.
But, with regard to the other Electors, Princes and Estates, if they hold that this treatment of the matter of religion after the manner which Your Imperial Majesty has so wisely brought forward, namely, with such mutual presentation of writings and calm conferring together among ourselves, should not proceed, or be unfruitful in results; we, at least, leave behind the clear testimony that we decline or refuse nothing whatever, allowed testimony that we decline or refuse nothing whatever, allowed of God and a good conscience, which may tend to bring about Christian concord; as also Your Imperial Majesty and the other Electors and Estates of the Empire, and all who are moved by sincere love and zeal for religion, and who will give an impartial hearing to this matter, will graciously perceive and more and more understand from this our Confession.
Your Imperial Majesty also, not only once but often, graciously signified to the Electors, Princes and Estates of the Empire, and at the Diet of Spires held A. D. 1526, according to the form of Your Imperial instruction and commission given and prescribed, caused it to be stated and publicly proclaimed, that Your Majesty, in dealing with this matter of religion, for certain reasons which were alleged in Your Majesty’s name, was not willing to decide and could not determine anything, but that Your Majesty would diligently use Your Majesty’s office with the Roman Pontiff for the convening of a General Council, as the same was publicly set forth at greater length over a year ago at the last Diet which met at Spires. There Your Imperial Majesty, through his Highness Ferdinand, King of Bohemia and Hungary, our friend and clement Lord, as well as through the Orator and Imperial Commissioners, caused this, among other things, to be proclaimed: that Your Imperial Majesty had known of and pondered the resolution of Your Majesty’s Representative in the Empire, and of the President and Imperial Counsellors, and the Legates from other Estates convened at Ratisbon, concerning the calling of a Council, and that this also was adjudged by Your Imperial Majesty to be of advantage; and because the matters to be adjusted between your Imperial Majesty and the Roman Pontiff were nearing agreement and Christian reconciliation, Your Imperial Majesty did not doubt that the Roman Pontiff could be induced to hold a General Council; therefore Your Imperial Majesty himself signified that he would endeavor to secure the Chief Pontiff’s consent together with Your Imperial Majesty to convene such General Council, and that letters to that effect would be publicly issued with all possible expedition.
In the event, therefore, that the differences between us and the other parties in the matter of religion cannot be amicably and in charity settled here before Your Imperial Majesty, we offer this in all obedience, abundantly prepared to join issue and to defend the cause in such a general, free, Christian Council, for the convening of which there has always been accordant action and agreement of votes in all the Imperial Diets held during Your Majesty’s reign, on the part of the Electors, Princes and other Estates of the Empire. To this General Council, and at the same time to Your Imperial Majesty, we have made appeal in this greatest and gravest of matters even before this in due manner and form of law. To this appeal, both to Your Imperial Majesty and to a Council, we still adhere, neither do we intend, nor would it be possible for us, to relinquish it by this or any other document, unless the matter between us and the other side, according to the tenor of the latest Imperial citation, can be amicably and charitably settled and brought to Christian concord, of which this also is our solemn and public testimony. top
Part One: Chief Articles of Faith
Our Churches, with common consent, do teach, that the decree of the Council of Nicaea concerning the Unity of the Divince Essence and concerning the Three Persons, is true and to be believed without any doubting; that is to say, there is one Divine Essence which is called and which is God: eternal, without body, without parts, of infinite power, wisdom and goodness, the Maker and Preserver of all things, visible and invisible; and yet that there are three Persons, of the same essence and power, who also are co-eternal, the Father, the Son and the Holy Ghost. And the term “person” they use as the Fathers have used it, to signify, not a part or quality in another, but that which subsists of itself.
They condemn all heresies which have sprung up against this article, as the Manichaeans who assumed two principles [gods], one Good, and the other Evil; also the Valentinians, Arians, Eunomians, Mohammedans, and all such. They condemn also the Samosatenes, old and new, who contending that there is but one Person, sophistically and impiously argue that the Word and the Holy Ghost are not distinct Persons, but that “Word” signifies a spoken word, and “Spirit” [Ghost] signifies motion created in things. top
Also they teach, that since the Fall of Adam, all men begotten according to nature, are born with sin, that is, without the fear of God, without trust in God, and with concupiscence; and that this disease, or vice of origin, is truly sin, even now condemning and bringing eternal death upon those not born again through baptism and the Holy Ghost.
They condemn the Pelagians and others, who deny that the vice of origin is sin, and who, to obscure the glory of Christ’s merit and benefits, argue that man can be justified before God by his own strength and reason. top
Article III. Of the Son of God
Also they teach, that the Word, that is, the Son of God, did take man’s nature in the womb of the blessed Virgin Mary, so that there are Two Natures, the divine and the human, inseparably conjoined in one Person, one Christ, true God and true man, who was born of the Virgin Mary, truly suffered, was crucified, dead and buried, that he might reconcile the Father unto us, and be a sacrifice, not only for original guilt, but for all actual sins of men (Matt 26:38 †; John 1:14 †; Gal 4:4 †). He also descended into hell, and truly rose again the third day; afterward he ascended into Heaven, that he might sit on the right hand of the Father, and forever reign, and have dominion over all creatures, and sanctify them that believe in Him, by sending the Holy Ghost into their hearts, to rule, comfort and quicken them, and to defend them against the devil and the power of sin. The same Christ shall openly come again to judge the quick and the dead, etc., according to the Apostles’ Creed. top
Also they teach, that men cannot be Justified before God by their own strength, merits or works, but are freely justified for Christ’s sake through faith, when they believe that they are received into favor and that their sins are forgiven for Christ’s sake, who, by His death, hath made satisfaction for our sins. This faith God imputes for righteousness in his sight (Rom 3:21-26 4:5). top
Article V. Of the Ministry of the Church
That we may obtain this faith, the Office of Teaching the Gospel and administering the Sacraments was instituted. For through the Word and Sacraments as through instruments, the Holy Ghost is given, who worketh faith where and when it pleaseth God in them that hear the Gospel (Rom 10:17 †), to wit, that God, not for our own merits, but for Christ’s sake, justified those who believe that they are received into favor for Christ’s sake (John 3:16 †; Gal 3:14 ).
They condemn the Anabaptists and others, who think that the Holy Ghost cometh to men without external Word, through their own preparations and works. top
Also they teach, that this Faith is bound to bring forth Good Fruits, and that it is necessary to do good works commanded by God, because of God’s will, but not that we should rely on those works to merit justification before God. For remission of sins and justification are apprehended by faith, as also the voice of Christ attests: “When ye shall have done all these things, say: We are unprofitable servants” (Luke 17:10 ). The same is also taught by the Fathers. For Ambrose says: “It is ordained of God that he who believes in Christ, is saved; freely receiving remission of sins, without works, by faith alone.” top
Also they teach, that One holy Church is to continue for ever. The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments rightly administered. And to the true unity of the Church, it is enough to agree concerning the doctrine of the Gospel and the administration of the Sacraments. Nor is it necessary that human traditions, rites, or ceremonies, instituted by men, should be everywhere alike. As Paul says: “One faith, one baptism, one God and Father of all,” etc. (Eph 4:5-6 ). top
Article VIII. What the Church Is
Although the Church properly is the Congregation of Saints and true believers, nevertheless, since, in this life, many hypocrites and evil persons are mingled therewith, it is lawful to use the Sacraments, which are administered by evil men; according to the saying of Christ: “The Scribes and the Pharisees sit in Moses’ seat,” etc. (Matt 23:2 Luke 17:20 †). Both the Sacraments and Word are effectual by reason of the institution and commandment of Christ, notwithstanding they be administered by evil men.
They condemn the Donatists, and such like, who denied it to be lawful to use the ministry of evil men in the Church, and who thought the ministry of evil men to be unprofitable and of none effect. top
Of Baptism, they teach, that it is necessary to salvation and that through Baptism is offered the grace of God; and that children are to be baptized, who, being offered to God through Baptism, are received into His grace.
They condemn the Anabaptists, who allow not the Baptism of children, and say that children are saved without Baptism. top
Article X. Of the Lord’s Supper
Of the Supper of the Lord, they teach, that the Body and Blood of Christ are truly present, and are distributed to those who eat in the Supper of the Lord; and they disapprove of those that teach otherwise (Mark 14:22 †). top
Of Confession, they teach, that Private Absolution ought to be retained in the churches, although in confession an enumeration of all sins is not necessary. For it is impossible, according to the Psalm” “Who can understand his errors?” (Ps 19:12 ). top
Of Repentance, they teach, that for those that have fallen after Baptism, there is remission of sins whenever they are converted; and that the Church ought to impart absolution to those thus returning to repentance.
Now repentance consists properly of these two parts: One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which, born of the Gospel, or of absolution, believes that, for Christ’s sake, sins are forgiven, comforts the conscience, and delivers it from terrors. Then good works are bound to follow, which are the fruits of repentance (Matt 3:8 ).
They condemn the Anabaptist, who deny that those once justified can lose the Holy Ghost. Also those who contend that some may attain such perfection in this life that they cannot sin. The Novatians also are condemned, who would not absolve such as had fallen after Baptism, though they returned to repentance. They also are rejected who do not teach that remission of sins cometh through faith, but command us to merit grace through satisfactions of our own. top
Article XIII. Of the Use of Sacraments
Of the Use of the Sacraments, they teach, that the Sacraments were ordained, not only to be marks of profession among men, but rather to be signs and testimonies of the will of God toward us, instituted to awaken and confirm faith in those who use them. Wherefore we must so use the Sacraments that faith be added to believe the promises which are offered and set forth through the Sacraments.
They therefore condemn those who teach that the Sacraments justify by the outward act, and do not teach that, in the use of the Sacraments, faith which believes that sins are forgiven, is required. top
Article XIV. Of Ecclesiastical Orders
Of Ecclesiastical Order, they teach, that no one should publicly teach in the Church or administer the Sacraments, unless he be regularly called. top
Article XV. Of Ecclesiastical Rites
Of Rites and Usages in the Church, they teach, that those ought to be observed which may be observed without sin, and which are profitable unto tranquility and good order in the Church, as particular holydays, festivals, and the like.
Nevertheless, concerning such things, let men be admonished that consciences are not to be burdened, as though such observance was necessary to salvation. They are admonished also that human traditions instituted to propitiate God, to merit grace and to make satisfaction for sins, are opposed to the Gospel and the doctrine of faith. Wherefore vows and traditions concerning meats and days, etc., instituted to merit grace and to make satisfaction for sins, are useless and contrary to the Gospel. top
Of Civil Affairs, they teach, that lawful civil ordinances are good works of God, and that it is right for Christians to bear civil office, to sit as judges, to determine matters by the Imperial and other existing laws, to award just punishments, to engage in just wars, to serve as soldiers, to make legal contracts, to hold property, to make oath when required by the magistrates, to marry, to be given in marriage.
They condemn the Anabaptists who forbid these civil offices to Christians. They condemn also those who do no place the perfection of the Gospel in the fear of God and in faith, but in forsaking civil offices; for the Gospel teaches an eternal righteousness of the heart. Meanwhile, it does not destroy the State or the family, but especially requires their preservation as ordinances of God, and in such ordinances the exercise of charity. Therefore, Christians are necessarily bound to obey their own magistrates and laws, save only when commanded to sin, for then they ought to obey God rather than men (Acts 5:29 ). top
Article XVII. Of Christ’s Return to Judgment
Also they teach, that, at the Consummation of the World, Christ shall appear for judgment, and shall raise up all the dead; he shall give to the godly and elect eternal life and everlasting joys, but ungodly men and the devils he shall condemn to be tormented without end.
They condemn the Anabaptists who thing that there will be an end to the punishments of the condemned men and devils. They condemn also others, who are now spreading certain Jewish opinions that, before the resurrection of the dead, the godly shall take possession of the kingdom of the world, the ungodly being everywhere suppressed [exterminated] (Cf. Acts 1:6 †). top
Of the Freedom of the Will, they teach, that man’s will has some liberty for the attainment of civil righteousness, and for the choice of things subject to reason. Nevertheless, it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness; since the natural man receiveth not the things of the Spirit of God (1 Cor 2:14 ); but this righteousness is wrought in the heart when the Holy Ghost is received through the Word. These things are said in as many words by Augustine in his Hypognosticon, book iii.: “We grant that all men have a certain freedom of will in judging according to [natural] reason; not such freedom, however, whereby it is capable, with God, either to begin, or much less to complete aught in things pertaining to God, but only in works of this life, whether good or evil. ‘Good,’ I call those works which spring from the good in Nature, that is, to have a will to labor in the field, to eat and drink, to have a friend, to clothe oneself, to build a house, to marry, to keep cattle, to learn divers useful arts, or whatsoever good pertains to this life, none of which things are without dependence on the providence of God; yea, of Him and through Him they are and have their beginning. ‘Evil,’ I call such works as to have a will to worship an idol, to commit murder,” etc.
They condemn the Pelagians and others who teach that, without the Holy Ghost, by the power of nature alone, we are able to love God above all things; also to do the commandments of God as touching “the substance of the acts.”
For, although nature is able in some sort to do the outward work (for it is able to keep the hands from theft and murder), yet it cannot work the inward motions, such as the fear of God, trust in God, chastity, patience, etc. top
Article XIX. Of the Cause of Sin
Of the Cause of Sin, they teach, that although God doth create and preserve nature, yet the cause of sin is the will of the wicked, that is, of the devil and ungodly men; which will, unaided of God, turns itself from God, as Christ says: “When he speaketh a lie, he speaketh of his own” (Hos 13:9 † [kjv]; John 8:44 ). top
Article XX. Of Faith and Good Works
Our teachers are falsely accused of forbidding Good Works. For their published writings on the Ten Commandments, and others of like import, bear witness that they have taught to good purpose concerning all estates and duties of life, as to what estates of life and what works in every calling be pleasing to God. Concerning these things preachers heretofore taught but little, and urged only childish and needless works, as particular holydays, particular fasts, brotherhoods, pilgrimages, services in honor of saints, the use of rosaries, monasticism, and such like. Since our adversaries have been admonished of these things they are now unlearning them, and do not preach these unprofitable works as heretofore. Besides they begin to mention faith, of which there was heretofore marvellous silence. They teach that we are justified not by works only, but they conjoin faith and works, and say that we are justified by faith and works. This doctrine is more tolerable than the former one, and can afford more consolation than their old doctrine.
Forasmuch, therefore, as the doctrine concerning faith, which ought to be the chief one in the church, has lain so long unknown, as all must needs grant that there was the deepest silence in their sermons concerning the righteousness of faith, while only the doctrine of works was treated in the churches, our teachers have instructed the churches concerning faith as follows:
First, that our works cannot reconcile God or merit forgiveness of sins, grace and justification, but that we obtain this only by faith, when we believe that we are received into favor for Christ’s sake, who alone has been set forth the Mediator and Propitiation (1 Tim 2:5 ), in order that the Father may be reconciled through Him. Whoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength (Luke 24:47 †), although Christ has said of himself: “I am the Way, the Truth and the Life” (John 14:6 ).
This doctrine concerning faith is everywhere treated by Paul: “By grace are ye saved through faith; and that not of yourselves; it is the gift of God, not of works,” etc. (Eph 2:8-9 ).
And lest anyone should craftily say that a new interpretation of Paul has been devised by us, this entire matter is supported by the testimonies of the Fathers. For Augustine, in many volumes, defends grace and the righteousness of faith over against the merit of works (Rom 4:16 †). And Ambrose, in his De Vocatione Gentium, and elsewhere, teaches to the like effect. For in his De Vocatione Gentium he says as follows: “Redemption by the Blood of Christ would become of little value, neither would the pre-eminence of man’s works be superseded by the mercy of God, if justification, which is wrought through grace, were due to the merits going before, so as to be, not the free gift of a donor, but the reward due to the laborer.”
But, although this doctrine is despised by the inexperienced, nevertheless God-fearing and anxious consciences find by experience that it brings the greatest consolation, because consciences cannot be pacified through any works, but only by faith, when they are sure that, for Christ’s sake, they have a gracious God. As Paul teaches: “Being justified by faith, we have peace with God” (Rom 5:1 ). This whole doctrine is to be referred to that conflict of the terrified conscience; neither can it be understood apart from that conflict. Therefore inexperienced and profane men judge ill concerning this matter, who dream that Christian righteousness is nothing but the civil righteousness of natural reason.
Heretofore consciences were plagued with the doctrine of works, nor did they hear any consolation from the Gospel. Some persons were driven by conscience into desert, into monasteries, hoping these to merit grace by a monastic life. Some also devised other works whereby to merit grace and make satisfaction for sins. There was very great need to treat of and renew this doctrine of faith in Christ, to the end that anxious consciences should not be without consolation, but that they might know that grace and forgiveness of sins and justification are apprehended by faith in Christ.
Men are also admonished that here the term “faith” doth not signify merely the knowledge of the history, such as is in the ungodly and in the devil (Jas 2:19 ), but signifieth a faith which believes, note merely the history, but also the effect of the history—namely, this article of the forgiveness of sins, to wit, that we have grace, righteousness, and forgiveness of sins, through Christ.
Now he that knoweth that he has a Father reconciled to him through Christ, since he truly knows God, knows also that God careth for him, and calls upon God; in a word, he is not without God, as the heathen. For the devils and the ungodly are not able to believe this article of the forgiveness of sins. Hence they hate God as an enemy; call not upon Him; and expect no good from Him. (Heb 11:1 ). Augustine also admonishes his readers concerning the word “faith,” and teaches that the term “faith” is accepted in the Scriptures, not for knowledge such as is in the ungodly, but for confidence which consoles and encourages the terrified mind (Isa 57:15 †).
Furthermore, it is taught on our part, that it is necessary to do good works, not that we should trust to merit grace by them, but because it is the will of God. It is only by faith that forgiveness of sins and grace are apprehended. And because through faith the Holy Ghost is received, hearts are renewed and endowed with new affections, so as to be able to bring forth good works. For Ambrose says: “Faith is the mother of a good will and right doing.” For man’s powers without the Holy Ghost are full of ungodly affections, and are too weak to do works which are good in God’s sight. Besides, they are in the power of the devil, who impels men to divers sins, to ungodly opinions, to open crimes. This we may see in the philosophers, who, although they endeavored to live an honest life, could not succeed, but were defiled with many open crimes. Such is the feebleness of man, when he is without faith and without the Holy Ghost, and governs himself only by human strength.
Hence it may be readily seen that this doctrine (Rom 4:16 †; Rom 8:14 †) is not to be charged with prohibiting good works, but rather the more to be commended, because it shows how we are enabled to do good works. For without faith, human nature can in no wise do the works of the First or of the Second Commandment. Without faith, it does not call upon God, nor expect anything from Him, nor bear the cross; but seeks and trusts in man’s help. And thus, when there is not faith and trust in God, all manner of lusts and human devices rule in the heart. Wherefore Christ said: “Without me ye can do nothing” (John 15:5 Rom 14:23 †), and the Church sings: top
“Without Thy power divine
In man there nothing is,
Naught but what is harmful.”
Article XXI. Of the Worship of Saints
Of the Worship of Saints, they teach, that the memory of saints may be set before us, that we may follow their faith and good works, according to our calling, as the Emperor may follow the example of David in making war to drive away the Turk from his country. For both are kings. But the Scripture teaches not the invocation of saints, or to ask help of saints, since it sets before us Christ, as the only Mediator (1 Tim 2:5 ), Propitiation, High-Priest (Exod 25:17 †; Rom 3:25 †) and Intercessor (Rom 8:34 ). He is to be prayed to, and hath promised that He will hear our prayer; and this worship He approves above all, to wit, that in all afflictions He be called upon: “If any man sin, we have an Advocate with the Father,” etc. (1 Jhn 2:1 ).
This is about the Sum of our Doctrine, in which, as can be seen, there is nothing that varies from the Scriptures, or from the Church Catholic, or from the Church of Rome as known from its writers. This being the case, they judge harshly who insist that our teachers be regarded as heretics. The disagreement, however, is on certain Abuses, which have crept into the Church without rightful authority. And even in these, if there were some difference, there should be proper lenity on the part of bishops to bear with us bay reason of the Confession which we have now drawn up; because even the Canons are not so severe as to demand the same rites everywhere, neither, at any time, have the rites of all churches been the same; although, among us, in large part, the ancient rites are diligently observed. For it is a false and malicious charge that all the ceremonies, all the things instituted of old, are abolished in our churches. But it has been a common complaint that some Abuses were connected with the ordinary rites. These, inasmuch as they could not be approved with a good conscience, have been to some extent corrected. top
Part Second: Articles, in Which Are Reviewed the Abuses Which Have Been Corrected
Inasmuch then as our churches dissent in no article of the Faith from the Church Catholic, but omit some Abuses which are new, and which have been erroneously accepted by fault of the times, contrary to the intent of the Canons, we pray that Your Imperial Majesty would graciously hear both what has been changed, and also what were the reasons, in order that the people be not compelled to observe those abuses against their conscience. Nor should Your Imperial Majesty believe those, who, in order to excite the hatred of men against our part, disseminate strange slanders among our people. Having thus excited the minds of good men, they have first given occasion to this controversy, and now endeavor, by the same arts, to increase discord. For Your Imperial Majesty will undoubtedly find that the form of doctrine and of ceremonies with us, is not so intolerable as these ungodly and malicious men represent. Furthermore, the truth cannot be gathered from common rumors, or the revilings of our enemies. But it can readily be judged that nothing would serve better to maintain the dignity of worship, and to nourish reverence and pious devotion among the people than that the ceremonies be rightly observed in the churches. top
Article XXII [I]. Of both Kinds [in the Lord’s Supper] [Var. article II]
To the laity are given Both Kinds in the Sacrament of the Lord’s Supper, because this usage has the commandment of the Lord: “Drink ye all of it” (Matt 26:27 ); where Christ has manifestly commanded concerning the cup that all should drink; and lest any man should craftily say that this refers only to priests, Paul (in 1 Cor 11:28 ) recites an example from which it appears that the whole congregation did use both kinds. And this usage has long remained in the Church, nor is it known when, or by whose authority, it was changed; although Cardinal Cusanus mentions the time when it was approved. Cyprian in some places testifies that the Blood was given to the people. The same is testified by Jerome, who says: “The priests administer the Eucharist, and distribute the Blood of Christ to the people.” Indeed, Pope Gelasius commands that the sacrament be not divided (Dist. Ii., De Consecratione, Cap. Comperimus). Only custom, not so ancient, has it otherwise. But it is evident that any custom introduced against the commandments of God is not to be allowed, as the Canons witness (Dist. iii., Cap. Veritate, and the following chapters). But this custom has been received, not only against the Scripture but also against the old Canons and examples of the Church. Therefore if any preferred to use both kinds of the sacrament, they ought not to have been compelled with offence to their consciences to do otherwise.
And because the division of the sacrament does not agree with the ordinance of Christ, we are accustomed to omit the procession, which hitherto has been in use. top
Article XXIII [II]. Of the Marriage of Priests [Var. article V]
There has been common complaint concerning the Examples of Priests, who were not chaste. For that reason also, Pope Pius is reported to have said that there were certain reasons why marriage was taken away from priests, but that there were far weightier ones why it ought to be given back; for so Platina writes. Since, therefore, our priests were desirous to avoid these open scandals they married wives, and taught that it was lawful for them to contract matrimony. First, because Paul says: “To avoid fornication, let every man have his own wife.” Also: “It is better to marry than to burn” (1 Cor 7:2 , 9). Secondly, Christ says: “All men cannot receive this saying,” where he teaches that not all men are fit to lead a singly life (Matt 19:11 ); for God created man for procreation (Gen 1:28 or Gen 1:27 ) Nor is in man’s power, without a singular gift and work of God, to alter this creation. (Phil 4:8 †) Therefore those that are not fit to lead a single life ought to contract matrimony. For no man’s law, no vow, can annul the commandment and ordinance of God. For these reasons the priests teach that it is lawful for them to marry wives. It is also evident that in the ancient Church priests were married men. For Paul says that a bishop should be the husband of one wife (1 Tim 3:2 ). And in Germany, four hundred years ago for the first time, the priests were violently compelled to lead a single life, who indeed offered such resistance that the Archbishop of Mayence, when about to publish the Pope’s decree concerning this matter, was almost killed in the tumult raised by the enraged priests. And so harsh was the dealing in the matter that not only were marriages forbidden for the time to come, but also existing marriages were torn asunder, contrary to all laws, divine and human, contrary even to the Canons themselves, made not only by the Popes but by most celebrated Councils.
Seeing also that, as the world is aging, man’s nature is gradually growing weaker, it is well to guard that no more vices steal into Germany. Furthermore, God ordained marriage to be a help against human infirmity. The Canons themselves say that the old rigor ought now and then, in the latter times, to be relaxed because of the weakness of men; which it is to be devoutly wished were done also in this matter. And it is to be expected that the churches shall at length lack pastors, if marriage should be any longer forbidden.
But while the commandment of God is in force, while the custom of the Church is well known, while impure celibacy causes many scandals, adulteries, and other crimes deserving the punishments of just magistrates, yet it is a marvelous thing that in nothing is more cruelty exercised than against the marriage of priests. God has given commandment to honor marriage. By the laws of all well-ordered commonwealths, even among the heathen, marriage is most highly honored. But now men, and also priests, are cruelly put to death, contrary to the intent of the Canons, for no other cause than marriage. Paul calls that a doctrine of devils, which forbids marriage (1 Tim 4:1 , 3). This may now be readily understood when the law against marriage is maintained by such penalties (John 8:44 [German edition]).
But as no law of man can annul the commandment of God, so neither can it be done by any vow. Accordingly Cyprian also advises women who do not keep the chastity they have promised should marry. His words are these [Book I., Epistle xi.]: “But if they be unwilling or unable to persevere, it is better for them to marry than to fall into the fire by their lusts; at least, they should give no offence to their brethren and sisters.” And even the Canons show some leniency toward those who have taken vows before the proper age, as heretofore has generally been the case. top
Article XXIV [III]. Of the Mass [Var. Article I]
Falsely are our churches accused of Abolishing the Mass; for the Mass is retained on our part (1 Cor 14:27-28 †), and celebrated with the highest reverence. All the usual ceremonies are also preserved, save that the parts sung in Latin are interspersed here and there with German hymns, which have been added to teach the people. For ceremonies are needed to this end alone, that the unlearned be taught. And not only has Paul commanded to use in the Church a language understood by the people (1 Cor 14:2 , 9), but it has also been so ordained by man’s law.
The people are accustomed to partake of the Sacrament together, if any be fit for it, and this also increases the reverence and devotion of public worship. For none are admitted except they be first proved. The people are also advised concerning the dignity and use of the Sacrament, how great consolation it brings anxious consciences, that they may learn to believe God, and to expect and ask of Him all that is good. This worship pleases God; such use of the Sacrament nourishes true devotion toward God. It does not, therefore, appear that the Mass is more devoutly celebrated among our adversaries, than among us.
But it is evident that for a long time, it has been the public and most grievous complaint of all good men, that Masses have been basely profaned and applied to purposes of lucre. For it is unknown how far this abuse obtains in all the churches, by what manner of men Masses are said only for fees or stipends, and how many celebrate them contrary to the Canons. But Paul severely threatens those who deal unworthily with the Eucharist, when he says: “Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord” (1 Cor 11:27 ). When, therefore, our priests were admonished concerning this sin, Private Masses were discontinued among us, as scarcely any Private Masses were celebrated except for the lucre’s sake.
Neither were the bishops ignorant of these abuses, and if they had corrected them in time, there would now be less dissension. Heretofore, by their own negligence, they suffered many corruptions to creep into the Church. Now, when it is too late, they begin to complain of the troubles of the Church, seeing that this disturbance has been occasioned simply by those abuses, which were so manifest that they could be borne no longer. Great dissensions have arisen concerning the Mass, concerning the Sacrament. Perhaps the world is being punished for such long-continued profanations of the Mass, as have been tolerated in the churches for so many centuries, by the very men who were both able and in duty bound to correct them. For in the Ten Commandments, it is written, “The Lord will not hold him guiltless that taketh His name in vain” (Exod 20:7 ). But since the world began, nothing that God ever ordained seems to have been so abused for filthy lucre as the Mass.
There was also added the opinion which infinitely increased Private Masses, namely, that Christ, by His passion, had made satisfaction for original sin, and instituted the Mass wherein an offering should be made for daily sins, venial and mortal. From this has arisen the common opinion that the Mass taketh away the sins of the living and the dead, by the outward act. Then they began to dispute whether on Mass said for many were worth as much as special Masses for individuals, and this brought forth that infinite multitude of Masses. Concerning these opinions our teachers have given warning, that they depart from the Holy Scriptures and diminish the glory of the passion of Christ. For Christ’s passion was an oblation and satisfaction, not for original guilt only, but also for all sins (Heb 9:28 ), as it is written to the Hebrews, “We are sanctified through the offering of Jesus Christ, once for all” (Heb 10:10 ). Also: “By one offering he hath perfected forever them that are sanctified” (Heb 10:14 ). Scripture also teaches that we are justified before God through faith in Christ, when we believe that our sins are forgiven for Christ’s sake. Now if the Mass take away the sins of the living and the dead by the outward act, justification comes of the work of the Masses, and not of faith, which Scripture does not allow (Rom 3:28 †).
But Christ commands us, “This do in remembrance of me” (Luke 22:19 1 Cor 11:25 ); therefore the Mass was instituted that the faith of those who use the Sacrament should remember what benefits it receives through Christ, and cheer and comfort the anxious conscience. For, to remember Christ, is to remember his benefits, and to realize that they are truly offered unto us. Nor is it enough only to remember the history, for this the Jew and the ungodly also can remember. Wherefore the Mass is to be used to this end, that there the Sacrament [Communion] may be administered to them that have need of consolation; as Ambrose says: “Because I always sin, I am always bound to take the medicine.”
Now forasmuch as the Mass is such a giving of the Sacrament, we hold one communion every holyday, and also other days, when any desire the Sacrament it is given to such as ask for it. And this custom is not new in the Church; for the Fathers before Gregory make no mention of any private Mass, but of the common Mass [the Communion] they speak very much. Chrysostom says that the priest stands daily at the altar, inviting some to the Communion and keeping back others. And it appears from the ancient Canons, that some one celebrated the Mass from whom all the other presbyters and deacons received the Body of the Lord; for thus the words of the Nicene Canon say: “Let the deacons, according to their order, receive the Holy Communion after the presbyters, from the bishop or from a presbyter.” And Paul commands concerning the Communion: “Tarry one for another,” so that there may be a common participation (1 Cor 11:33 ).
Forasmuch, therefore, as the Mass with us has the example of the Church, taken from the Scripture and the Fathers, we are confident that it cannot be disapproved, especially since the public ceremonies are retained for the most part, like those hitherto in use; only the number of Masses differs, which, because of very great and manifest abuses, doubtless might be profitably reduced. For in olden times, even in churches, most frequented, the Mass was not celebrated every day, as the Tripartite History (Book 9, chapt. 33) testifies: “Again in Alexandria, every Wednesday and Friday, the Scriptures are read, and the doctors expound them, and all things are done, except only the celebration of the Eucharist.” top
Article XXV [IV]. Of Confession [Var. article III]
Confession in our churches is not abolished; for it is note usual to give the Body of the Lord, except to them that have been previously examined and absolved. And the people are most carefully taught concerning the faith and assurance of absolution, about which, before this time, there was profound silence. Our people are taught that they should highly prize the absolution, as being the voice of God, and pronounced by His command. The power of the Keys is commended, and we show what great consolation it brings to anxious consciences; that God requires faith to believe such absolution as a voice sounding from Heaven, and that such faith in Christ truly obtains and receives the forgiveness of sins.
Aforetime, satisfactions were immoderately extolled; of faith and the merit of Christ, and the righteousness of faith, no mention was made; wherefore, on this point, our churches are by no means to be blamed. For this even our adversaries must needs concede to us, that the doctrine concerning repentance has been most diligently treated and laid open by our teachers.
But of Confession, they teach, that an enumeration of sins is not necessary, and that consciences be not burdened with anxiety to enumerate all sins, for it is impossible to recount all sins, as the Psalm testifies (Ps 19:12 ): “Who can understand his errors?” Also Jeremiah (Jer 17:9 ): “The heart is deceitful, who can know it?” But if no sins were forgiven, except those that are recounted, consciences could never find peace; for very many sins they neither see, nor can remember.
The ancient writers also testify that an enumeration is not necessary. For, in the Decrees, Chrysostom is quoted, who thus says: “I say not to thee, that thou shouldest disclose thyself in public, not that thou accuse thyself before others, but I would have thee obey the prophet who says: ‘Disclose thy way before God’ (Ps 37:5 , Vulgate). Therefore confess thy sins before God, the true Judge, with prayer. Tell thine errors, not with the tongue, but with the memory of thy conscience.” And the Gloss (“Of Repentance,” Distinct. V, Cap. Consideret) admits that Confession of human right only Nevertheless, on account of the great benefit of absolution, and because it is otherwise useful to the conscience, Confession is retained among us. top
Article XXVI [V]. Of the Distinction of Meats, and of Traditions [Var. article IV]
It has been the general persuasion, not of the people alone, but also of such as teach in the churches, that making Distinctions of Meats, and like traditions of men, are works profitable to merit grace, and able to make satisfactions for sins. And that the world so thought, appears from this, that new ceremonies, new orders, new holydays, and new fastings were daily instituted, and the teachers in the churches did exact these works as a service necessary to merit grace, and did greatly terrify men’s consciences, if they should omit any of these things. From this persuasion concerning traditions, much detriment has resulted in the Church.
First, the doctrine of grace and of the righteousness of faith has been obscured by it, which is the chief part of the Gospel, and ought to stand out, as the most prominent in the Church, that the merit of Christ may be well known, and that faith, which believes that sins are forgiven for Christ’s sake may be exalted far above works. Wherefore Paul also lays the greatest stress on this article, putting aside the law and human traditions, in order to show that the righteousness of the Christian is another than such works, to wit, the faith which believes that sins are freely forgiven for Christ’s sake. But this doctrine of Paul has been almost wholly smothered by traditions, which have produced an opinion that, by making distinctions in meats and like services, we must merit grace and righteousness. In treating of repentance, there was no mention made of Faith; all that was done was to set forth those works of satisfaction, and in these all repentance seemed to consist.
Secondly, these traditions have obscured the commandments of God; because traditions were placed far above the commandments of God. Christianity was thought to consist wholly in the observance of certain holy days, fasts and vestures. These observances had won for themselves the exalted title of being the spiritual life and the perfect life. Meanwhile the commandments of God, according to each one’s calling, were without honor, namely, that the father brought up his family, that the mother bore children, that the Prince governed the Commonwealth,–these were accounted works that were worldly and imperfect, and far below those glittering observances. And this error, greatly tormented devout consciences, which grieved that they were bound by an imperfect state of life, as in marriage, in the office of magistrate, or in other civil ministrations; on the other hand, they admired the monks and such like, and falsely imagined that the observances of such men were more acceptable to God.
Thirdly, traditions brought great danger to consciences; for it was impossible to keep all traditions, and yet men judged these observances to be necessary acts of worship. Gerson writes that many fell into despair, and that some even took their own lives, because they felt that they were not able to satisfy the traditions; and meanwhile, they heard not the consolation of the righteousness of faith and grace.
We see that the summists and theologians gather the traditions together, and seek mitigations whereby to ease consciences, and yet they do not succeed in releasing them, but sometimes entangle consciences even more. And with the gathering of these traditions, the schools and sermons have been so much occupied that they have had no leisure to touch upon Scripture, and to seek the more profitable doctrine of faith, of the cross, of hope, of the dignity of civil affairs, of consolation of sorely tried consciences. Hence Gerson, and some other theologians, have grievously complained, that by these strivings concerning traditions, they were prevented from giving attention to a better kind of doctrine. Augustine also forbids that men’s consciences should be burdened with such observances, and prudently advises Januarius, that he must know that they are to be observed as things indifferent; for these are his words.
Wherefore our teachers must not be looked upon as having taken up this matter rashly, or from hatred of the bishops, as some falsely suspect. There was great need to warn the churches of these errors, which had arisen from misunderstanding the traditions. For the Gosple compels us to insist in the churches upon the doctrin of grace, and of the righteousness of faith; which, however, cannot be understood, if men think that they merit grace by observances of their own choice.
Thus, therefore, they have taught, that by the observance of human traditions we cannot merit grace, or be justified; and hence we must not think observe necessary acts of worship.
They add hereunto testimonies of Scripture. In Matthew 15:1-20 Christ defends the Apostles who had not observed the usual tradition, which however, seemed to pertain to a matter not unlawful, but indifferent, and to have a certain affinity with the purifications of the law, and says: “In vain do they worship me with the commandments of men.” He, therefore, does not exact an unprofitable service. Shortly after, he adds: “Not that which goeth into the mouth, defileth a man” (Matt 15:3 , 9, 11). So also Paul: “The Kingdom of God is not meat and drink” (Rom 14:17 ). “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the Sabbath day”; also: “If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, touch not, taste not, handle not?” (Col 2:16 , 20-21). And Peter says: “Why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers, nor we were able to bear; but we believe that through the grace of the Lord Jesus Christ, we shall be saved, even as they” (Acts 15:10-11 ). Here Peter forbids to burden the consciences with many rites, either of Moses, or of others.
And in 1 Tim 4:1 , 3, Paul calls the prohibition of meats a doctrine of devils; for it is against the Gospel to institute or to do such works that by them we may merit grace, or as though Christianity could not exist without such service of God.
Here our adversaries cast up that our teachers are opposed to discipline and mortification of the flesh, as Jovinian. But the contrary may be learned from the writings of our teachers. For they have always taught concerning the cross, that it behooves Christians to bear afflictions. This is the true, earnest and unfeigned mortification, to wit, to be exercised with divers afflictions, and to be crucified with Christ.
Moreover, they teach, that every Christian ought to exercise and subdue himself with bodily restraints and labors, that neither plenty nor slothfulness tempt him to sin, but not that we may merit grace or make satisfaction for sins by such exercises. And such external discipline ought to be urged at all times, not only on a few and set days. So Christ commands: “Take heed, lest your hearts be overcharged with surfeiting” (Luke 21:34 ); also: “This kind goeth not out but by prayer and fasting” (Mark 9:29 [TR]; Mark 9:29 [TR]; Matt 17:21 [TR]). Paul also says: “I keep under my body and bring it into subjection” (1 Cor 9:27 ). Here he clearly shows that he was keeping under his body, not to merit forgiveness of sins by that discipline, but to have his body in subjection and fitted for spiritual things, and for the discharge of duty according to his calling. Therefore, we do not condemn fasting, but the traditions which prescribe certain days and certain meats, with peril of conscience, as though works of such kinds were a necessary service.
Nevertheless, very many traditions are kept on our part, which conduce to good order in the Church, as the Order of Lessons in the Mass, and the chief holydays. But, at the same time, men are warned that such observances do not justify before God, and that, in such things, it should not be made sin, if they be omitted without scandal. Such liberty in human rites was not unknown to the Fathers. For in the East they kept East at another time than at Rome, and when, on account of this diversity, the Romans accused the Eastern Church of schism, they were admonished by others that such usages need not be alike everywhere. And Irenaeus says: “Diversity concerning fasting does not destroy the harmony of faith.” As also Pope Gregory intimates in Dist. xii., that such diversity does not violate the unity of the Church. And in the Tripartite History, Book 9, many examples of similar rites are gathered, and the following statement is made: “It was not the mind of the Apostles to enact rules concerning holydays, but to preach godliness and a holy life.” top
Article XXVII [VI]. Of Monastic Vows
What is taught, on our part, concerning Monastic Vows, will be better understood, if it be remembered what has been the state of the monasteries, and how many things were daily done in those very monasteries, contrary to the Canons. In Augustine’s time, they were free associations. Afterward, when discipline was corrupted, vows were everywhere added for the purpose of restoring discipline, as in a carefully planned prison. Gradually, many other observances were added besides vows. And these fetters were laid upon many before the lawful age, contrary to the Canons. Many also entered into this kind of life through ignorance, being unable to judge their own strength, though they were of sufficient age. Being thus ensnared, they were compelled to remain, even though some could have been freed by the provision of the Canons. And this was more the case in convents of women than of monks, although more consideration should have been shown the weaker sex. This rigor displeased many good men before this time, who saw that young men and maidens were thrown into convents for a living, and what unfortunate results came of this procedure, and what scandals were created, what snares were cast upon consciences! They were grieved that the authority of the Canons in so momentous a matter was utterly despised and set aside.
To these evils, was added an opinion concerning vows, which, it is well known, in former times, displeased even those monks who were more thoughtful. They taught that vows were equal to Baptism; they taught that, by this kind of life, they merited forgiveness of sins and justification before God. Yea, they added that the monastic life not only merited righteousness before God, but even greater things, because it kept not only the precepts, but also the so-called “evangelical counsels.”
Thus they made men believe that the profession of monasticism was far better than Baptism, and that the monastic life was more meritorious than that of magistrates, than the life of pastors and such like, who serve their calling in accordance with God’s commands, without any man-made services. None of these things can be denied; for they appear in their own books.
What then cam to pass in the monasteries? Aforetime, they were schools of Theology and other branches, profitable to the Church; and thence pastors and bishops were obtained. Now it is another thing. It is needles to rehearse what is known to all. Aforetime they came together to learn; now they feign that it is a kind of life instituted to merit grace and righteousness; yea, they preach that it is a state of perfection, and they put it far above all other kinds of life ordained of God.
These things we have rehearsed without odious exaggeration, to the end that the doctrine of our teachers, on this point, might be better understood. First, concerning such as contract matrimony, they teach, on our part, that it is lawful for all men who are not fitted for single life to contract matrimony, because vows cannot annul the ordinance and commandment of God. But the commandment of God is: “To avoid fornication, let every man have his own wife” (1 Cor 7:2 ). Nor is it the commandment only, but also the creation and ordinance of God, which forces those to marry who are not excepted by a singular work of God, according to the text: “It is not good that the man should be alone” (Gen 2:18 ). Therefore they do not sin who obey this commandment and ordinance of God. What objection can be raised to this? Let men extol the obligation of a vow as much as they list, yet shall they not bring to pass that the vow annuls the commandment of God. The Canons teach that the right of the superior is excepted in every vow; much less, therefore, are these vows of force which are against the commandments of God.
Now if the obligation of vows could not be changed for any cause whatever, the Roman Pontiffs could never have given dispensation; for it is not lawful for man to annul an obligation which is altogether divine. But the Roman pontiffs have prudently judged that leniency is to be observed in this obligation, and therefore we read that many times they have dispensed from vows. The case of the King of Aragon who was called back from the monastery is well known, and there are also examples in our own times.
In the second place, Why do our adversaries exaggerate the obligation or effect of a vow, when, at the same time, they have not a word to say of the nature of the vow itself, that it ought to be in a thing possible, free, and chosen spontaneously and deliberately. But it is not known to what extent perpetual chastity is in the power of man. And how few are there who have taken the vow spontaneously and deliberately! Young men and maidens, before they are able to judge, are persuaded, and sometimes even compelled, to take the vow. Wherefore it is not fait to insist so rigorously on the obligation, since it is granted by all that it is against the nature of a vow to take it without spontaneous and deliberate action.
Many canonical laws rescind vows made before the age of fifteen; for before that age, there does not seem sufficient judgment in a person to decide concerning a perpetual life. Another Canon, granting even more liberty to the weakness of man, adds a few years, and forbids a vow to be made before the age of eighteen. But whether we followed the one or the other, the most part have an excuse for leaving the monasteries, because most of them have taken the vows before they reached these ages.
But, finally, even though the violation of a vow might be rebuked, yet it seems not forthwith to follow that the marriages of such persons ought to be dissolved. For Augustine denies that they ought to be dissolved (xxvii. Quaest. I., Cap. Nuptiarum); and his authority is not lightly to be esteemed, although other men afterwards thought otherwise.
But although it appears that God’s command concerning marriage delivers many from their vows, yet our teachers introduce also another argument concerning vows, to show that they are void. For every service of God, ordained and chosen of men without the commandment of God to merit justification and grace, is wicked; as Christ says: “In vain do they worship me with the commandments of men” (Matt 15:9 ). And Paul teaches everywhere that righteousness is not to be sought by our own observances and acts of worship, devised by men, but that it comes by faith to those who believe that they are received by God into grace for Christ’s sake.
But it is evident that monks have taught that services of man’s making satisfy for sins and merit grace and justification. What else is this but to detract from the glory of Christ and to obscure and deny the righteousness of faith? It follows, therefore, that the vows thus commonly taken, have been wicked services, and, consequently, are void. For a wicked vow, taken against the commandment of God, is not valid; for (as the Canon says) no vow ought to bind men to wickedness.
Paul says: “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace” (Gal 5:4 ). They, therefore, who want to be justified by their vows, are made void of Christ and fall from grace. For such as ascribe justification to vows, ascribe to their own works that which properly belongs to the glory of Christ. But it is undeniable that the monks have taught that, by their vows and observances, they were justified, and merited forgiveness of sins, yea, they invented still greater absurdities, saying that they could give others a share in their works. If any one should be inclined to enlarge on these things with evil intent, how many things could he bring together, whereof even the monks are now ashamed! Over and above this, they persuaded men that services of man’s making were a state of Christian perfection. And is not this assigning justification to works? It is no light offence in the Church to set forth to the people a service devised by men, without the commandment of God, and to teach that such service justifies men. For the righteousness of faith in Christ, which chiefly ought to be in the Church, is obscured, when this wonderful worshipping of angels, with its show of poverty, humility and chastity, is cast before the eyes of men.
Furthermore, the precepts of God and the true service of God are obscured when men hear that only monks are in a state of perfection. For Christian perfection is to fear God from the heart, again to conceive great faith, and to trust that, for Christ’s sake, we have a gracious God, to ask of God, and assuredly to expect his aid in all things that, according to our calling, are to be borne; and meanwhile, to be diligent in outward good works, and to serve our calling. In these things consist the true perfection and the true service of God. It does not consist in the unmarried life, or in begging, or in vile apparel. But the people conceive many pernicious opinions from the false commendations of monastic life. They hear unmarried life with offence to their consciences. They hear that only beggars are perfect; therefore they keep their possessions and do business with offence to their consciences. They hear that it is an evangelical counsel not to avenge; therefore some in private life are not afraid to take revenge, for they hear that it is but a counsel, and not a commandment; while others judge that the Christian cannot properly hold a civil office, or be a magistrate.
There are on record examples of men who, forsaking marriage and the administration of the Commonwealth, have hid themselves in monasteries. This they called fleeing from the world, and seeking a kind of life which should be more pleasing to God. Neither did they see that God ought to be served in those commandments which he himself has given, and not in commandments devised by men. A good and perfect kind of life is that which has for it the commandment of God. It is necessary to admonish men of these things. And before these times, Gerson rebuked this error concerning perfection, and testified that, in his day, it was a new saying that the monastic life is state of perfection.
So many wicked opinions are inherent in the vows, such as that they justify, that they constitute Christian perfection, that they keep the counsels and commandments, that they have works of supererogation. All these things, since they are false and empty, make vows null and void. top
Article XXVIII [VII]. Of Ecclesiastical Power
There has been great controversy concerning the Power of Bishops, in which some have awkwardly confounded the power of the Church and the power of the sword. And from this confusion very great wars and tumults have resulted, while the Pontiffs, emboldened by the power of the Keys, not only have instituted new services and burdened consciences with reservation of cases, but have also undertaken to transfer the kingdoms of this world, and to take the Empire from the Emperor. These wrongs have long since been rebuked in the Church by learned and godly. Therefore, our teachers, for the comforting of men’s consciences, were constrained to show the difference between the power of the Church and the power of the sword, and taught that both of them, because of God’s commandment, are to be held in reverence and honor, as among the chief blessings of God on earth.
But this is their opinion, that the power of the Keys, or the power of the bishops, according to the Gospel, is a power or commandment of God, to preach the Gospel, to remit and retain sins, and to administer sacraments. For with that commandment, Christ sends forth his Apostles: “As my Father has sent me, even so send I you. Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained” (John 20:21-23 ). “Go, preach the Gospel to every creature” (Mark 16:15 [TR]).
This power is exercised only by teaching or preaching the Gospel and administering the sacraments, according to the calling, either to many or to individuals. For thereby are granted, not bodily, but eternal things, as eternal righteousness, the Holy Ghost, eternal life. These things cannot come but by the ministry of the Word and the sacraments. As Paul says: “The Gospel is the power of God unto salvation to every one that believeth” (Rom 1:16 Ps 119:50 [Latin edition; kjv]). Therefore, since the power of the Church grants eternal things, and is exercised only by the ministry of the Word, it does not interfere with civil government; no more that the art of singing interferes with civil government. For civil government deals with other things than does the Gospel; the civil rulers defend not souls, but bodies and bodily things against manifest injuries, and restrain men with the sword and bodily punishments in order to preserve civil justice and peace.
Therefore the power of the Church and the civil power must not be confounded. The power of the Church has its own commission, to teach the Gospel and to administer the sacraments. Let it not break into the office of another; let it not transfer the kingdoms of this world; let it not abrogate the laws of civil rulers; let it not abolish lawful obedience; let it not interfere with judgments concerning civil ordinances or contracts; let it not prescribe laws to civil rulers concerning the form of the Commonwealth. As Christ say: “My kingdom is not of this world” (John 18:36 ); also: Who made me a judge or a divider over you?” (Luke 12:14 ). Paul also says: “Our citizenship is in Heaven” (Phil 3:20 ); “The weapons of our warfare are not carnal; but mighty through God to the casting down of imaginations” (2 Cor 10:4-5 ). After this manner, our teachers discriminate between the duties of both these powers, and command that both be honored and acknowledged as gifts and blessings of God. top
If bishops have any power of the sword, that power they have, not as bishops, by the commission of the Gospel, but by human law, having received it of Kings and Emperors, for the civil administration of what is theirs (cf. Acts 6:2-4 †). This, however, is another office than the ministry of the Gospel.
When, therefore, a question arises concerning the jurisdiction of bishops, civil authority must be distinguished from ecclesiastical jurisdiction. Again, according to the Gospel, or, as they say, according to Divine Law, to the bishops as bishops, that is, to those to whom has been committed the ministry of the Word and the sacraments, no jurisdiction belongs, except to forgive sins, to discern doctrine, to reject doctrines contrary to the Gospel, and to exclude from the communion of the Church wicked men, whose wickedness is known, and this without human force, simply by the Word. Herein the congregations are bound by Divine Law to obey them, according to the text: “He that heareth you, heareth me” (Luke 10:16 ).
But when they teach or ordain anything against the Gospel, then the congregations have a commandment of God prohibiting obedience: “Beware of false prophets” (Matt 7:15 ); “Though an angel from heaven preach any other Gospel let him be accursed” (Gal 1:8 ); “We can do nothing against the truth; but for the truth.” Also: The Power which the Lord hath given me to edification, and not to destruction” (2 Cor 13:8 , 10). So, also, the Canonical Laws command (II. Q. vii. Cap., Sacerdotes and Cap. Oves). And Augustine: “Not even to Catholic bishops must we submit, if they chance to err, or hold anything contrary to the Canonical Scriptures of God” (Contra Petiliani Epistolam).
If they have any other power or jurisdiction, in hearing and judging certain cases, as of matrimony or of tithes, they have it by human law. But where the ordinaries fail, princes are bound, even against their will, to dispense justice to their subjects, for the maintenance of peace.
Moreover, it is disputed whether bishops or pastors, have the right to introduce ceremonies in the Church, and to make laws concerning meats, holydays and degrees, that is, orders of ministers, etc. (Matt 19:6 †). They that claim this right for the bishops, refer to this testimony: “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth is come, he will guide you into all truth” (John 16:12-13 ). They also refer to the example of the Apostles, who commanded to abstain from blood and from things strangled (Acts 15:20 , 29). They refer to the Sabbath Day, as having been changed into the Lord’s Day, contrary to the Decalogue, as it seems (Luke 6:5 †). Neither is there any example whereof they make more than concerning the changing of the Sabbath Day. Great, say they, is the power of the Church, since it has dispensed with one of the Ten Commandments!
But, concerning this question, it is taught on our part (as has been shown above), that bishops have no power to decree anything against the Gospel. The Canonical laws teach the same thing (Dist. ix.). Now it is against Scripture to establish or require the observance of any traditions, to the end that, by such observance, we may make satisfaction for sin, or merit grace and righteousness. For the glory of Christ’s merit is dishonored when, by such observances, we undertake to merit justification. But it is manifest that, by such belief, traditions have almost infinitely multiplied in the Church, the doctrine concerning faith and the righteousness of faith being meanwhile suppressed. For gradually more holydays were made, fasts appointed, new ceremonies and services in honor of saints instituted; because the authors of such things though that, by these works, they were meriting grace. Thus, in times past, the Penitential Canons increased, whereof we still see some traces in the satisfactions.
Again, the authors of traditions do contrary to the command of God when they find matters of sin in foods, in days, and like things, and burden the Church with bondage of the law, as if there ought to be among Christians, in order to merit justification, a service like the Levitical, the arrangement of which God has committed to the Apostles and bishops. For thus some of them write; and the Pontiffs in some measure seem to be misled by the example of the law of Moses. Hence are such burdens, as that they make it mortal sin, even without offence to others, to do manual labor on holydays, to omit the Canonical Hours, that certain foods defile the conscience, that fastings are works which appease God, that sin in a reserved case cannot be forgiven but by the authority of him who reserved it; whereas the Canons themselves speak only of the reserving of the ecclesiastical penalty, and not of the reserving of the guilt.
Whence have the bishops the right to lay these traditions upon the Church for the ensnaring of consciences, when Peter forbids to put a yoke upon the neck of the disciples (Acts 15:10 ), and Paul says (2 Cor 10:8 ) that the power given him was to edification, not to destruction? Why, therefore do they increase sins by these traditions?
But there are clear testimonies which prohibit the making of such traditions, as though they merited grace or were necessary to salvation. Paul says: “Let no man judge you in meat, or in drink, or in respect of an holyday, or of the new mood, or of the Sabbath days”; “If ye be dead with Christ form the rudiments of the world, why, as though living in the world, are ye subject to ordinances (touch not; taste not; handle not, which all are to perish with the using); after the commandments and doctrines of men? which things have indeed a show of wisdom” (Col 2:16 , 20-23). Also in Tit 1:14 he openly forbids traditions: “Not giving heed to Jewish fables and commandments of men that turn from the truth.” And Christ says of those who require traditions: “Let them alone; they be blind leaders of the blind”; and he rebukes such services: “Every plant which my Heavenly Father hath not planted, shall be plucked up” (Matt 15:14 , 13).
If bishops have the right to burden churches with infinite traditions, and to ensnare consciences, why does Scripture so often prohibit to make and to listen to traditions? Why does it call them “doctrines of devils” (1 Tim 4:1 )? Did the Holy Ghost in vain forewarn of these things?
Since, therefore, ordinances instituted as things necessary, or with an opinion of meriting grace, are contrary to the Gospel, it follows that it is not lawful for any bishop to institute or exact such services. For it is necessary that the doctrine of Christian liberty be preserved in the churches, namely, that the bondage of the Law is not necessary to justification, as it written in the Epistle to the Galatians: “Be not entangled again with the yoke of bondage” (Gal 5:1 ). It is necessary that the chief article of the Gospel be preserved, to wit, that we obtain grace freely by faith in Christ, and not for certain observances or acts of worship devised by men.
What, then, are we to think of the Sunday and like rites in the house of God? To this we answer, that it is lawful for bishops or pastors to make ordinances that things be done orderly in the Church, not that thereby we should merit grace or make satisfaction for sins, or that consciences be bound to judge them necessary services, and to think that it is a sin to break them without offence to others. So Paul ordains, that women should cover their heads in the congregation (1 Cor 11:15 ), that interpreters of Scripture be heard in order in the church (1 Cor 14:27 ), etc.
It is proper that the churches should keep such ordinances for the sake of charity and tranquility, so far that one do not offend another, that all things be done in the churches in order, and without confusion (1 Cor 14:40 Phil 2:14 ); but so that consciences be not burdened to think that they be necessary to salvation, or to judge that they sin when they break them without offence to others; as no one will say that a woman sins who goes out in public with her head uncovered, provided only that no offence be given. top
Of this kind, is the observance of the Lord’s Day, Easter, Pentecost, and like holydays and rites. For those who judge that, by the authority of the Church, the observance of the Lord’s Day instead of the Sabbath Day was ordained as a thing necessary, do greatly err. Scripture has abrogated the Sabbath Day; for it teaches that, since the Gospel has been revealed, all the ceremonies of Moses can be omitted. And yet, because it was necessary to appoint a certain day, that the people might know when they ought to come together, it appears that the Church [the Apostles] designated the Lord’s Day for this purpose; and this day seems to have been chosen all the more for this additional reason, that men might have an example of Christian liberty, and might know that the keeping neither of the Sabbath, nor of any other day, is necessary.
There are monstrous disputations concerning the changing of the law, the ceremonies of the new law, the changing of the Sabbath Day, which all have sprung from the false belief that there must needs be in the Church a service like to the Levitical, and that Christ had given commission to the Apostles and bishops to devise new ceremonies as necessary to salvation. These errors crept into the Church when the righteousness of faith was not clearly enough taught. Some dispute that the keeping of the Lord’s Day is not indeed of divine right; but in a manner so. They prescribe concerning holydays, how far it is lawful to work. What else are such disputations but snares of consciences? For although they endeavor to modify the traditions, yet the equity can never be perceived as long as the opinion remains that they are necessary, which must needs remain where the righteousness of faith and Christian liberty are disregarded.
The Apostles commanded to abstain from blood (Acts 15:20 , 29). Who doth now observe it? And yet they that do it not, sin not’ for not even the Apostles themselves wanted to burden consciences with such bondage; but they forbade it for a time, to avoid offence. For, in any decree, we must perpetually consider what is the aim of the Gospel. Scarcely any Canons are kept with exactness, and, from day to day, many go out of use even with those who are the most zealous advocates of traditions. Neither can due regard be paid to consciences unless this equity be observed, that we know that the Canons are kept without holding them to be necessary, and that no harm is done consciences, even though traditions go out of use.
But the bishops might easily retain the lawful obedience of the people, if they would not insist upon the observance of such traditions as cannot be kept with a good conscience. Now they command celibacy; they admit none, unless they swear that they will not teach the pure doctrine of the Gospel. The churches do not ask that the bishops should restore concord at the expense of their honor; which, nevertheless, it would be proper for good pastors to do. They ask only that they would release unjust burdens which are new and have been received contrary to the custom of the Church Catholic. It may be that there were plausible reasons for some of these ordinances; and yet they are not adapted to later times. It is also evident that some were adopted through erroneous conceptions. Therefore, it would be befitting the clemency of the Pontiffs to mitigate them now; because such a modification does not shake the unity of the Church. For many human traditions have been changed in process of time, as the Canons themselves show. But if it be impossible to obtain a mitigation of such observances as cannot be kept without sin, we are bound to follow the Apostolic rule, which commands us to obey God rather than men (Acts 5:29 ). Peter forbids bishops to be lords, and to rule over the churches (1 Pet 5:3 ). Now it is not our design to wrest the government from the bishops, but this one thing is asked, namely, that they allow the Gospel to be purely taught, and that they relax some few observances which cannot be kept without sin. But if they make no concession, it is for them to see how they shall give account to God for having, by their obstinacy, caused a schism (Gal 5:1 †). top
These are the Chief Articles which seem to be in controversy. For although we might have spoken of more Abuses, yet to avoid undue length, we have set forth the chief points, from which the rest may be readily judged. There have been great complaints concerning indulgences, pilgrimages, and the abuses of excommunications. The parishes have been vexed in many ways by the dealers of indulgences. There were endless contentions between the pastors and the monks concerning the parochial rites, confessions, burials, sermons on extraordinary occasions, and innumerable other things. Things of this sort we have passed over, so that the chief points in this matter, having been briefly set forth, might be the most readily understood. Nor has anything been here said or adduced to the reproach of any one. Only those things have been recounted, whereof we thought that it was necessary to speak, so that it might be understood that, in doctrine and ceremonies, nothing has been received on our part, against Scripture or the Church Catholic, since it is manifest that we have taken most diligent care that no new and ungodly doctrine should creep into our churches.
The above articles we desire to present in accordance with the edict of Your Imperial Majesty, so that our Confession should therein be exhibited, and a summary of the doctrine of our teachers might be discerned. If anything further be desired, we are ready, God willing, to present ampler information according to the Scriptures.
John, Duke of Saxony, Elector.
George, Margrave of Brandenburg.
Ernest, Duke of LÜneburg.
Philip, Landgrave of Hesse.
John Frederick, Duke of Saxony.
Francis, Duke of LÜneburg.
Wolfgang, Prince of Anhalt.
Senate and Magistracy of Nuremburg.
Senate of Reutlingen.
This translation of the Confession is taken from The Book of Concord: Or, the Symbolical Books of the Evangelical Lutheran Church, Vol. I: The Confessions, ed. Henry E. Jacobs (1908; repr., Decatur, Ill.: The Johann Gerhard Institute, 1996), 33–68. The translation of the Augsburg Confession by Charles P. Krauth is in the public domain.
Date: 1561
Author: Guido de Brès
Outline
There Is One Only God
By What Means God Is Made Known unto Us
Of the Written Word of God
Canonical Books of the Holy Scriptures
Whence Do the Holy Scriptures Derive Their Dignity and Authority
The Difference between the Canonical and Apocryphal Books
The Sufficiency of the Holy Scriptures to Be the Only Rule of Faith
God Is One in Essence, Yet Distinguished in Three Persons
The Proof of the Foregoing Article of the Trinity of Persons in One God
Jesus Christ Is True and Eternal God
The Holy Ghost Is True and Eternal God
Of the Creation
Of Divine Providence
Of the Creation and Fall of Man, and His Incapacity to Perform What Is Truly Good
Of Original Sin
Of Eternal Election
Of the Recovery of Fallen Man
Of the Incarnation of Jesus Christ
Of the Union and Distinction of the Two Natures in the Person of Christ
God Hath Manifested His Justice and Mercy in Christ
Of the Satisfaction of Christ, Our Only High-Priest, for Us
Of Our Justification through Faith in Jesus Christ
Our Justification Consists in the Forgiveness of Sin and the Imputation of Christ’s Righteousness
Of Man’s Sanctification and Good Works
Of the Abolishing of the Ceremonial Law
Of Christ’s Intercession
Of the Catholic Christian Church
Every One Is Bound to Join Himself to the True Church
Of the Marks of the True Church, and Wherein she Differs from the False Church
Concerning the Government of, and Offices in, the Church
Of the Ministers, Elders, and Deacons
Of the Order and Discipline in the Church
Of the Sacraments
Of Holy Baptism
Of the Holy Supper of Our Lord Jesus Christ
Of Magistrates
Of the Last Judgment
Title Page
Confession of Faith, Made in One Accord by the Faithful, Dwelling in the Low-Countries, Who Desire to Live According to the Purity of the Gospel of Our Lord Jesus Christ (1 Pet 3:15 )
Some passages of the New Testament by which all the faithful are exhorted to make a confession of their faith before men.
Everyone who shall confess me before men, him will I confess also before my Father who is in heaven. But whoever shall deny me before men, him will I also deny before my Father who is in heaven (Matt 10:32-33 ).
Whoever shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he comes in the glory of his Father with the holy angels (Mark 8:38 Luke 9:26 ).
Be ready always to give an answer to everyone who asks you for a reason for the hope that is in you (1 Pet 3:15 ).
For with the heart one believes to be justified, but with the mouth one confesses to be saved (Rom 10:10 ).
If we deny Jesus Christ, he also will deny us (2 Tim 2:12 ).
Truly Christian Confession, Containing the Eternal Salvation of the Soul top
Article 1: There Is One Only God
We all believe the heart, and confess with the mouth Rom10:10 , that there is one only simple (Eph 4:6 Deut 6:4 1 Tim 2:5 1 Cor 8:6 ) and spiritual (John 4:24 ) Being, which we call God; and that he is eternal (Ps 90:2 Isa 40:28 ), incomprehensible (Rom 11:33 ), invisible (Rom 1:20 Col 1:15 †; 1 Tim 6:16 †), immutable (Mal 3:6 Jas 1:17 †), infinite (1 Kgs 8:27 †; Isa 44:6 Jer 23:24 †), almighty (Gen 17:1 †; Matt 19:26 †; Rev 1:8 †), perfectly wise (Rom 16:27 †; 1 Tim 1:17 ), just (Jer 12:1 Rom 3:25-26 †; Rom 9:14 †; Rev 16:5 , 7†), good (Matt 19:17 ), and the overflowing fountain of all good (Jas 1:17 1 Chr 29:10-12 ). top
Article 2: By What Means God Is Made Known unto Us
We know him by two means: first, by the creation, preservation, and government of the universe (Ps 19:2 Eph 4:6 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 eternal power and Godhead, as the Apostle Paul saith (Rom 1:20 ). All which things are sufficient to convince men, and to leave them without excuse.
Secondly, he makes himself more clearly and fully known to us by his holy and divine Word (Ps 19:8 1 Cor 1:18-21 12:6); that is to say, as far as is necessary for us to know in this life, to his glory and our salvation. top
Article 3: Of the Written Word of God
We confess that this Word of God was not sent nor delivered by the will of man, but that holy men of God spake as they were moved by the Holy Ghost, as the Apostle Peter saith (2 Pet 1:21 ). And that afterwards God, from a special care which he has for us and our salvation, commanded his servants, the Prophets (Exod 24:4 Exod 34:27 †; Ps 102:18 Hab 2:2 ) and Apostles (2 Tim 3:16 Rev 1:11 ), to commit his revealed Word to writing; and he himself wrote with his own finger the two tables of the law (Exod 31:18 ). Therefore we call such writings holy and divine Scriptures. top
Article 4: Canonical Books of the Holy Scriptures
We believe that the Holy Scriptures are contained in two books, namely, the Old and New Testaments, 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 book of Joshua, Judges, Ruth, the two books of Samuel, and 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, viz., Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malchi.
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, viz., one of James, two of Peter, three of John, one of Jude; and the Revelation of the Apostles John. top
Article 5: Whence Do the Holy Scriptures Derive Their Dignity and Authority
We receive (1 Thess 2:13 †) all these books, and these only, as holy and canonical, for the regulation, foundation, and confirmation of our faith (2 Tim 3:16-17 †); believing, without 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 witnesseth in our hearts that they are from God (1 Cor 12:3 †; 1 Jhn 4:6 †; 5:7†), whereof they carry the evidence in themselves. For the very blind are able to perceive that the things foretold in them are fulfilling (Deut 18:21-22 †; 1 Kgs 22:28 †; Jer 28:9 †; Ezek 33:33 †). top
Article 6: The Difference between the Canonical and Apocryphal Books
We distinguish these sacred books from the apocryphal, viz., the third and fourth 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 Maccabees. All 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 to detract from the authority of the other sacred books. top
Article 7: The Sufficiency of the Holy Scriptures to Be the Only Rule of Faith
We believe that these Holy Scriptures fully contain the will of God, and that whatsoever man ought to believe unto salvation, is sufficiently taught therein (Rom 15:4 John 4:25 2 Tim 3:15-17 1 Pet 1:10-12 †; Prov 30:5 Gal 3:15 Rev 22:18 John 15:15 Acts 2:27 ). 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 (1 Pet 4:11 1 Cor 15:2-3 2 Tim 3:14 1 Tim 1:3 2 John 10 ): nay, though it were an angel from heaven, as the Apostle Paul saith (Gal 1:8-9 Acts 26:22 Rom 15:4 2 Tim 3:14 ). For since it is forbidden to add unto or take away any thing from the Word of God (Deut 4:2 †; 12:32; Prov 30:6 1 Cor 4:6 †; Rev 22:18-19 John 4:25 ), it doth thereby evidently appear that the doctrine thereof is most perfect and complete in all respects (Ps 19:7 †; John 15:15 †; Acts 18:28 †; 20:27†; Rom 15:4 †). Neither may we compare any writings of men, though ever so holy, with those divine Scriptures; nor ought we to compare custom, or the great multitude, or antiquity, or succession of times or persons, or councils, decrees, or statutes, with the truth of God, for the truth is above all (Matt 15:3 17:5; Mark 7:7 Isa 1:12 Acts 4:19 †; 1 Cor 2:4 Col 2:8 †; 2 Tim 4:3-4 1 Jhn 2:19 †): for all men are of themselves liars (Ps 116:11 †; Rom 3:4 ), and more vain than vanity itself (Ps 62:9 ). Therefore we reject with all our hearts whatsoever doth not agree with this infallible rule (Deut 4:5 †; Isa 8:20 †; Gal 6:16 1 Cor 3:11 Eph 4:4-6 †; 2 Thess 2:2 2 Tim 3:14-15 †), which the Apostles have taught us, saying, Try the spirits whether they are of God (1 Jhn 4:1 ); likewise, If there come any unto you, and bring not this doctrine, receive him not into your house (2 John 10 ). top
Article 8: God Is One in Essence, Yet Distinguished in Three Persons
According to this truth and this Word of God, we believe in one only God (1 Cor 8:4-6 †), who is one single essence (Isa 43:10 ), in which are three persons (1 Jhn 5:7 [TR]; Heb 1:3 ), really, truly, and eternally distinct, according to their incommunicable properties; namely, the Father, the Son, and the Holy Ghost (Matt 3:16-17 †; 28:19). The Father is the cause, origin, and beginning of all things, visible and invisible (1 Cor 8:6 Col 1:16 Eph 3:14-15 †); the Son is the Word (John 1:1-2 1:14†; Rev 19:13 Prov 8:12 ), Wisdom (Prov 8:12 , 22, etc.; 1 Cor 1:24 †), and the Image of the Father (John 5:17-26 †; Col 1:15 Heb 1:3 ); the Holy Ghost is the eternal Power and Might (Matt 12:28 ), proceeding from the Father and the Son (John 15:26 Gal 4:6 ). 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 then 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 hath not assumed the flesh nor hath the Holy Ghost, but the Son only (Phil 2:6-7 Gal 4:4 John 1:14 ). For the Father hath never been without his Son (Mic 5:2 †; John 1:1-2 †), or without his Holy Ghost. For they are all three co-eternal and co-essential. There is neither first nor last; for they are all three one, in truth, in power, in goodness, and in mercy. top
Article 9: The Proof of the Foregoing Article of the Trinity of Persons in One God
All this we know, as well from the testimonies of the Holy Writ (1 Jhn 5:1-12 †; Jude 20-21 Rev 1:4-5 ) 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 the book of Genesis God saith: 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 (Gen 1:26-27 ). And: Behold, man has become like as one of us (Gen 3:22 ). 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 saith God created, this signifies the unity. It is true he doth 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 (Matt 3:16-17 ). 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 (Matt 28:19 ). In the Gospel of [Saint] Luke the angel Gabriel thus addresses 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 (Luke 1:35 ). Likewise: The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you (2 Cor 13:14 ). And There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one (1 Jhn 5:7 [TR]). In all which places we are fully taught that there are three persons in the one only divine essence. And although this doctrine surpasses all human understanding, nevertheless we now believe it by the means of the Word of God, but expect hereafter to enjoy the perfect knowledge and benefit thereof in heaven (Ps 45:7 Isa 61:1 ).
Moreover we must observe the particular offices and operations of these three persons towards us. The Father is called our Creator by his power (Eccl 12:1 Mal 2:10 1 Pet 1:2 ); the Son is our Saviour and Redeemer by his blood (1 Pet 1:2 1 Jhn 1:7 4:14); the Holy Ghost is our Sanctifier by his dwelling in our hearts (1 Cor 6:11 1 Pet 1:2 Gal 4:6 Tit 3:5 Rom 8:9 John 14:16 15:26†; Acts 2:32-33 †).
This doctrine of the Holy Trinity hath always been defended and maintained in the true Church, since the times 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 [Saints] 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. top
Article 10: Jesus Christ Is True and Eternal God
We believe that Jesus Christ, according to his divine nature, is the only begotten Son of God (Matt 17:5 †; John 1:18 , 49; 3:16†; 14:1–14†; 20:17, 31†; Rom 1:4 †; Gal 4:4 †; Heb 1:2 †; 1 Jhn 5:5 , 9-12†), begotten from eternity (John 1:14 Col 1:15 ), not made nor created (for then he would be a creature), but co-essential (John 10:30 Phil 2:6 ) and coeternal with the Father (John 1:2 17:5; Rev 1:8 ), the express image of his person, and the brightness of his glory(Heb 1:3 ), equal unto him in all things (John 5:18 , 23†; 10:30†; 14:9†; 20:28†; Rom 9:5 †; Phil 2:6 Col 1:15 †; Tit 2:13 †; Heb 1:3 †; Rev 5:13 †). Who is the Son of God, not only from the time that he assumed our nature, but from all eternity (John 8:23 , 58; 9:35-37; 17:5†; Acts 8:37 [TR]; Rom 9:5 Heb 13:8 †), as these testimonies, when compared together, teach us. Moses saith that God created the world(Gen 1:1 ); and John saith that all things were made by that Word(John 1:3 ), which he calleth God; and the Apostle saith that God made the worlds by his Son(Heb 1:2 ); likewise, that God created all things by Jesus Christ(1 Cor 8:6 †; Col 1:16 ). Therefore it must needs follow that he—who is called God, the Word, the Son, and Jesus Christ—did exist at the time when all things were created by him (Col 1:16 ). Therefore the Prophet Micah saith: His goings forth have been from of old, from everlasting(Mic 5:2 John 8:58 †; 17:5†). And the Apostle: He hath neither beginning of days nor end of life(Heb 7:3 ). He therefore is that true, eternal, almighty God, whom we invoke, worship, and serve. top
Article 11: The Holy Ghost Is True and Eternal God
We believe and confess also that the Holy Ghost from eternity proceeds from the Father (Ps 33:6 , 17; John 14:16 ) and Son (Gal 4:6 Rom 8:9 John 15:26 ); and therefore is neither made, created, nor begotten, but only proceedeth 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 Scripture teaches us (Gen 1:2 Isa 48:16 61:1; Matt 28:19 †; Acts 5:3-4 28:25; 1 Cor 2:10 †; 3:16; 6:19; Ps 139:7 1 Jhn 5:7 † [TR]). top
We believe that the Father, by the Word—that is, by his Son—created of nothing the heaven, the earth, and all creatures, as it seemed good unto him (Gen 1:1 2:3†; Isa 40:26 Jer 32:17 †; Heb 3:4 Rev 4:11 1 Cor 8:6 John 1:3 Col 1:16 1 Tim 4:3 †; Heb 11:3 †), giving unto every creature its being, shape, form, and several offices to serve its Creator; that he doth also still uphold and govern them by his eternal providence and infinite power (Heb 1:3 Ps 104:10 Acts 17:25 ) for the service of mankind (1 Tim 4:3-4 Gen 1:29-30 9:2-3; Ps 104:14-15 ), to the end that man may serve his God (1 Cor 3:22 6:20; Matt 4:10 ). He also created the angels good (Col 1:16 ), to be his messengers (Ps 103:20 34:7; 148:2) and to serve his elect (Matt 4:11 †; Heb 1:14 Ps 34:7 ): some of whom are fallen from that excellency, in which God created them, into eternal perdition (John 8:44 2 Pet 2:4 Luke 8:31 Jude 6 ); and the others have, by the grace of God, remained steadfast, and continued in their primitive state (Matt 25:31 ). 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 (1 Pet 5:8 Job 1:7 ), and by their wicked stratagems to destroy all (Gen 3:1 Matt 13:25 2 Cor 2:11 11:3, 14; Eph 6:12 †; Rev 12:4 , 13-17†; Rev 20:7-9 †); and are therefore, by their own wickedness, adjudged to eternal damnation, daily expecting their horrible torments (Matt 8:29 †; 25:41; Luke 8:30-31 Rev 20:10 †). Therefore we reject and abhor the error of the Sadducees, who deny the existence of spirits and angels (Acts 23:8 ); 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. top
Article 13: Of Divine Providence
We believe that the same [or this good] 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 (John 5:17 Heb 1:3 Prov 16:4 Ps 104:9 139:2), so that nothing happens in this world without his appointment (Jas 4:15 Job 1:21 1 Kgs 22:20 Acts 4:28 1 Sam 2:25 Ps 115:3 45:6; Amos 3:6 Deut 19:5 Prov 16:1 , 9, 33†; 21:1; Ps 105:25 Isa 10:5-7 2 Thess 2:11 Ezek 14:9 Rom 1:28 Eph 1:11-12 †; Gen 45:8 50:20; 2 Sam 16:10 Gen 27:20 Ps 75:6-7 Isa 45:7 Prov 16:4 Lam 3:37-38 1 Kgs 22:34 , 38; Exod 21:13 ); nevertheless, God neither is the author of, nor can be charged with, the sins which are committed (Jas 1:13 †; 1 Jhn 2:16 †). 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 when the devil and wicked men act unjustly (Matt 8:31-32 John 3:8 Job 1:21 †; Isa 10:5 †; 45:7†; Amos 3:6 †; Acts 2:23 †; 4:27–28†). And as to what he doth surpassing human understanding we will not curiously inquire into it further than our capacity will admit of; but with the greatest humility and reverence adore the righteous judgments of God which are hid from us (1 Kgs 22:12-23 †; Rom 1:28 †; 11:33–34; 2 Thess 2:11 †), 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 (Deut 29:29 †; 1 Cor 4:6 †).
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 (Matt 8:31 Job 1:12 2:6) that not a hair of on our head (for they are all numbered), nor a sparrow [un petit oiseau], can fall to the ground, without the will of our Father (Matt 10:29-30 ), 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 can not hurt us (Gen 45:8 †; 50:20†; 2 Sam 16:10 †; Rom 8:28 , 38-39†).
And therefore we reject that damnable error of the Epicureans, who say that God regards nothing, but leaves all things to chance. top
Article 14: Of the Creation and Fall of Man, and His Incapacity to Perform What Is Truly Good
We believe that God created man out of the dust of the earth (Gen 2:7 †; 3:19†; Eccl 12:7 †), and made and formed him in his own image and likeness, good, righteous, and holy (Gen 1:26 Eccl 7:29 Eph 4:24 Col 3:10 †), capable in all things to will agreeably to the will of God (Gen 1:31 Eph 4:24 ). But being in honor, he understood it not, neither knew his excellency (Ps 49:20 Isa 59:2 ), but willfully subjected himself to sin, and consequently to death and the curse, giving ear to the word of the devil (Gen 3:6 , 17 [or Gen 3:16-19 Rom 5:12 †). For the commandment of life, which he had received, he transgressed (Gen 1:3 , 7); and by [his] sin separated himself from God, who was his true life (Isa 59:2 ), having corrupted his whole nature (Eph 4:18 ), whereby he made himself liable to corporal and spiritual death (Rom 5:12 Gen 2:17 3:19; Eph 2:1 †). And being thus become wicked, perverse, and corrupt in all his ways, he hath lost all his excellent gifts which he had received from God (Ps 94:11 †; Rom 3:10 8:6†), and only retained a few remains thereof (Acts 14:16-17 17:27), which, however, are sufficient to leave man without excuse (Rom 1:20-21 Acts 17:27 ); for all the light which is in us is changed into darkness (Eph 5:8 Matt 6:23 ), as the Scriptures teach us, saying: The light shineth in darkness, and the darkness comprehendeth it not(John 1:5 ): where St. John calleth 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 (Isa 26:12 Ps 94:11 John 8:34 Rom 6:17 7:5, 17); and has nothing of himself unless it is given him from heaven (John 3:27 Isa 26:12 ). For who may presume to boast that he of himself can do any good, since Christ saith, No man can come to me, except the [or my] Father which hath sent me draw him(John 3:27 6:44, 65)? Who will glory in his own will, who understands that to be carnally minded is enmity against God(Rom 8:7 )? Who can speak of his knowledge, since the natural man receiveth not the things of the Spirit of God(1 Cor 2:14 Ps 94:11 )? In short, who dare suggest any thought, since he knows that we are not sufficient of ourselves to think any thing as of ourselves, but that our sufficiency is of God(2 Cor 3:5 )? And therefore what the Apostle saith ought justly to be held sure and firm, that God worketh in us both to will and to do of his good pleasure(Phil 2:13 ). For there is no will nor understanding, conformable to the divine will and understanding, but what Christ has wrought in man: which he teaches us when he saith, Without me ye can do nothing(John 15:5 ). top
We believe that, through the disobedience of Adam, original sin is extended to all mankind (Rom 5:12-13 Ps 51:5 Rom 3:10 Gen 6:3 John 3:6 Job 14:4 ); which is a corruption of the whole nature, and an hereditary disease, wherewith infants themselves are infected even in their mother’s womb (Job 14:4 †; Ps 51:5 †; Isa 48:8 John 3:6 †; Rom 5:14 ), and which produceth in man all sorts of sin, being in him as a the root thereof (Gal 5:19 Rom 7:8 , 10, 13, 17-18, 20, 23); and therefore is so vile and abominable in the sight of God that it is sufficient to condemn all mankind (Eph 2:3 , 5). Nor is it by any means abolished or done away [French: dÉracinÉ du tout] by baptism; since sin always issues forth from this woeful source, as water from a fountain (Rom 7:18-19 †): notwithstanding it is not imputed to the children of God unto condemnation, but by his grace and mercy is forgiven them (Eph 2:4-5 †). Not that they should rest securely in sin [French: qu’ils s’endorment], but that a sense of this corruption should make believers often sigh, desiring to be delivered from this body of death [French: du corps de cette mort] (Rom 7:18 , 24). Wherefore we reject the error of the Pelagians, who assert that [this] sin proceeds only from imitation. top
Article 16: Of Eternal Election
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 (Rom 9:18 , 22-23; 3:12): merciful, since he delivers and preserves from this perdition all whom he, in his eternal and unchangeable council, of mere goodness hath elected in Christ Jesus our Lord, without any respect to their works (Rom 9:15-16 11:32; Eph 2:8-10 Ps 100:3 1 Jhn 4:10 Deut 32:8 1 Sam 12:22 Ps 65:4 Mal 1:2 2 Tim 1:9 Rom 8:29 9:11, 21; 11:5-6; Eph 1:4 Tit 1:1 †; 3:4–5; Acts 2:47 13:48; 2 Tim 2:19-20 1 Pet 1:2 John 6:27 10:29†; 15:16; 17:9; 18:9†): just, in leaving others in the fall and perdition wherein they have involved themselves (Rom 9:17-18 2 Tim 2:20 1 Pet 2:8 †). top
Article 17: Of the Recovery of Fallen Man
We believe that our most gracious [or good] God, in his admirable wisdom and goodness, seeing that man had thus thrown himself into temporal [French: corporelle] and spiritual death, and made himself wholly miserable, was pleased to seek and comfort him when he trembling fled from his presence [or him] (Gen 3:8-9 , 19; Isa 65:1-2 ), promising him that he would give his Son, who should be made of a woman(Gal 4:4 ), to bruise the head of the serpent (Gen 3:15 ), and would make him happy [or blessed; French: bienheureux] (Heb 2:14 Gen 22:18 Isa 7:14 John 1:14 †; 5:46†; 7:42; Acts 13:32-33 †; Rom 1:2-3 †; Gal 3:16 †; 2 Tim 2:8 Heb 7:14 ). top
Article 18: Of the Incarnation of Jesus Christ
We confess, therefore, that God did fulfill the promise which he made to the fathers by the mouth of his holy prophets (Isa 11:1 Luke 1:55 Gen 26:4 2 Sam 7:12 Ps 132:11 Acts 13:23 ) when he sent into the world, at the time appointed by him (Gal 4:4 †), his own only-begotten and eternal Son, who took upon him the form of a servant, and became like unto men(1 Tim 2:5 3:16; Phil 2:7 ), really assuming the true human nature, with all its infirmities, sin excepted (2 Cor 5:21 †; Heb 2:14-15 4:15; 7:26†; 1 Pet 2:22 †), being conceived in the womb of the blessed [French: bienheureuse] Virgin Mary, by the power of the Holy Ghost, without the means of man (Matt 1:18 , 20†; Luke 1:31 , 34-35); and did not only assume human nature as to the body, but also a true human soul (Matt 26:38 John 12:27 ), 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, save both. Therefore we confess (in opposition to the heresy of the Anabaptists, who deny that Christ assumed human flesh of his mother [cf. Calvin, Institutes 2.13.2ff.]) that Christ is become a partaker of the flesh and blood of the children(Heb 2:14 ); that he is a fruit of the loins of David after the flesh (Acts 2:30 ); made of the seed of David according to the flesh (Ps 132:11 Rom 1:3 ); a fruit of the womb of the Virgin Mary (Luke 1:42 ); made of a woman(Gal 4:4 ); a branch of David (Jer 33:15 2 Tim 2:8 †); a shoot of the root of Jesse(Isa 11:1 Rom 15:12 †); sprung from [the tribe of] Judah(Heb 7:14 ); descended from the Jews according to the flesh(Rom 9:5 ): of the seed of Abraham, since he took upon him the seed of Abraham(Gen 22:18 2 Sam 7:12 Matt 1:1 Gal 3:16 ), and became like unto his brethren in all things, sin excepted(Heb 2:15-17 4:15†); so that in truth he is our Immanuel, that is to say, God with us(Isa 7:14 Matt 1:23 ). top
Article 19: Of the Union and Distinction of the Two Natures in the Person of Christ
We believe that by this conception the person of the Son is inseparably united and connected with the human nature (John 1:14 †; 10:30†; Rom 9:5 †; Phil 2:6-7 †); so that there are not two Sons of God, nor two persons, but two natures united in one single person; yet each nature retains its own distinct properties. As then the divine nature hath always remained uncreated, without beginning of days or end of life (Heb 7:3 ), filling heaven and earth (Matt 28:20 †), so also hath 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 (1 Cor 15:13 , 21; Phil 3:21 Matt 26:11 Acts 1:2 , 11; 3:21; Luke 24:39 John 20:25 , 27; 1 Tim 2:5 †). And though he hath by his resurrection given immortality to the same, nevertheless he hath not changed the reality of his human nature (Heb 2:9 †); 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 (Luke 23:46 Matt 27:50 ). But in the mean time the divine nature always remained united with his human, even when he lay in the grave (Rom 1:4 †); 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. top
Article 20: God Hath Manifested His Justice and Mercy in Christ
We believe that God, who is perfectly [or very perfectly] merciful and also perfectly [or very] just, sent his Son to assume the 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 (Heb 2:14 Rom 8:3 , 32-33). God therefore manifested his justice against his Son when he laid our iniquities upon him (Isa 53:6 John 1:29 Rom 3:25-26 †; 1 Jhn 4:9 ), 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 (Rom 4:25 ), that through him we might obtain immortality and life eternal. top
Article 21: Of the Satisfaction of Christ, Our Only High-Priest, for Us
We believe that Jesus Christ is ordained with an oath to be an everlasting High-Priest, after the order of Melchisedec (Ps 110:4 Heb 5:10 7:15-17†; 7:25†): who hath presented himself in our behalf before his Father, to appease his wrath by his full satisfaction (Col 1:14 Rom 5:8-9 Col 2:14 Heb 2:17 9:14; Rom 3:24 4:25†; 8:2; 8:32†; Gal 3:13 †; John 15:3 Acts 2:24 13:28; John 3:16 1 Tim 2:6 ), by offering himself on the tree of the cross and pouring out his precious blood to purge away our sins (Acts 2:23 †; Phil 2:8 †; 1 Tim 1:15 †; Heb 9:22 †; 1 Pet 1:18-19 †; 1 Jhn 1:7 †; Rev 7:14 †); as the prophets had foretold (Luke 24:25-27 †; Rom 3:21 †; 1 Cor 15:3 †). 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(Isa 53:5 , 7, 12; 1 Pet 2:24 †; Mark 15:28 †); and condemned by Pontius Pilate as a malefactor, though he had first declared him innocent (Luke 23:22 , 24; Acts 13:28 Ps 22:15 John 18:38 ). Therefore, he restored that which he took not away (Ps 69:4 ), and suffered the just for the unjust (1 Pet 3:18 Rom 5:6 †), 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(Luke 22:44 ). He called out, My God, my God, why hast thou forsaken me(Ps 22:1 Matt 27:46 )? And hath suffered all this for the remission of our sins. Wherefore we justly say with the Apostle Paul, that we know nothing but Jesus and him crucified (1 Cor 2:2 ); we count all things but [loss and] dung for the excellency of the knowledge of Christ Jesus our Lord(Phil 3:8 ): in whose wounds we find all manner of consolation. Neither it is necessary to seek or invent any other means being reconciled to God, than this only [or one and only] sacrifice, once offered, by believers are made perfect forever (Heb 7:26-28 †; 9:25–26; 10:14). This is also why he was called by the angel of God, Jesus, that is to say, Saviour, because he should save his people from their sins (Matt 1:21 Luke 1:31 †; Acts 4:12 ). top
Article 22: Of Our Justification through Faith in Jesus Christ
We believe that, to attain the true knowledge of this great mystery, the Holy Ghost kindleth in our hearts an upright faith (John 16:14 †), which embraces Jesus Christ with all his merits, appropriates him (Eph 3:16-17 Ps 51:11 Eph 1:17-18 1 Cor 2:12 ), and seeks nothing more besides him (John 14:6 †; 1 Cor 2:2 Acts 4:12 Gal 2:21 Jer 23:6 1 Cor 1:30 Jer 31:10 ). 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 ([Ps 32:1 †; Matt 1:21 Luke 1:77 †; Acts 13:38-39 †; Rom 3:28 8:1, 33). 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 (Rom 3:28 3:19-4:8†; Gal 2:16 †; Phil 3:9 †; Tit 3:5 †; 1 Pet 1:4-5 Rom 10:4 ). However, to speak more clearly, we do not mean that faith itself justifies us (1 Cor 4:7 †), 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 hath done for us and in our stead, is our Righteousness (Jer 23:6 Matt 20:28 †; Rom 8:33 †; 1 Cor 1:30 2 Cor 5:21 †; 2 Tim 1:2 Luke 1:77 Rom 3:24-25 4:5; Ps 32:1-2 Phil 3:9 Tit 3:5 2 Tim 1:9 1 Jhn 4:10 †). And faith is an instrument that keeps us in communion with him in all his benefits, which, when they become ours, are more than sufficient to acquit us of our sins. top
Article 23: Our Justification Consists in the Forgiveness of Sin and the Imputation of Christ’s Righteousness
We believe that our salvation consists [or blessedness lies; French: bÉatitude gÎt] in the remission of our sins for Jesus Christ’s sake, and that therein our righteousness before God is implied (1 Jhn 2:1 †); as David and Paul teach us, declaring this to be the happiness [French: bÉatitude] of man, that God imputes righteousness to him without works (Luke 1:77 Col 1:14 Ps 32:1-2 Rom 4:6-7 ). And the same Apostle saith, that we are justified freely by his grace, through the redemption which is in Jesus Christ(Rom 3:23-24 Acts 4:12 2 Cor 5:18-19 †; Eph 2:8 †; 1 Tim 2:6 †). And therefore we always hold fast this foundation, ascribing all the glory to God (Ps 115:1 1 Cor 4:7 Rom 4:2 Rev 7:10-12 †), 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 (1 Cor 4:7 Rom 4:2 1 Cor 1:29 , 31; Jas 2:10 †), relying and resting upon the obedience of Christ crucified alone (Acts 4:12 †; Rom 5:19 Heb 10:20 †), which becomes ours when we believe in him (Rom 4:23-25 †; Heb 11:6-7 Eph 2:8 2 Cor 5:19 1 Tim 2:6 ). This is sufficient to cover all our iniquities, and to give us confidence in approaching to God (Rom 5:1 Eph 3:12 1 Jhn 2:1 ); 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 (Gen 3:7 Zeph 3:11 †; Heb 4:16 †; 1 Jhn 4:17-19 †). 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 (Exod 33:14 Deut 27:26 Jas 2:10 ). And therefore every one must pray [or say] with David: O Lord, enter not into judgment with thy servant: for in thy sight shall no man living be justified(Ps 130:3 Matt 18:23-26 Ps 143:2 Luke 16:15 Phil 3:4-9 †). top
Article 24: Of Man’s Sanctification and Good Works
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 (1 Pet 1:23 Acts 16:14 †; Rom 10:17 1 Cor 12:3 †; John 5:24 ), doth regenerate and make him a new man, (Ezek 36:26 †; John 1:12-13 †; 3:5†; 2 Cor 5:17 †; Eph 2:4-6 †; Tit 3:5 †; 1 Pet 1:23 †) causing him to live a new life (1 Thess 1:5 Rom 6:4 †; 8:15; John 6:29 Col 2:12 Phil 1:1 , 29; Eph 2:8 ), and freeing him from the bondage of sin (Acts 15:9 Rom 6:4 , 22; Tit 2:12 John 5:24 †; 8:36; 1 Jhn 3:9 †). Therefore it is so far from being true, that this justifying faith makes men remiss in a pious and holy life (Gal 5:22 †; Tit 2:12 ), that on the contrary without it they would never do any thing out of love to God (Rom 14:23 †), 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 (Tit 3:8 John 15:5 Heb 11:6 1 Tim 1:5 ), but of such a faith as is called in Scripture a faith that worketh by love(1 Tim 1:5 Gal 5:6 Tit 3:8 ), which excites man to the practice of those works which God has commanded 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 (2 Tim 1:9 Rom 9:32 Tit 3:5 ). For it is by faith in Christ that we are justified, even before we do good works (Rom 4:4 [?]; Gen 4:4 cf. Heb 11:4 ‡), otherwise they could not be good [works] any more than the fruit of a tree could be good before the tree itself is good (Heb 11:6 Rom 14:23 Gen 4:4 cf. Heb 11:4 ‡; Matt 7:17 ).
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 (1 Cor 1:30-31 †; 4:7; Isa 26:12 Gal 3:5 Eph 2:10 †; 1 Thess 2:13 ), since it is he that worketh in us both to will and to do of his good pleasure(Phil 2:13 ). Let us therefore attend to what is written: When ye shall have done all those things which are commanded you, say we are unprofitable servants: we have done that which was our duty to do(Luke 17:10 ).
In the mean time we do not deny that God rewards good works, but it is through his grace that he crowns his gifts (Matt 10:42 25:34-35; Rev 3:12 , 21; Rom 2:6 1 Cor 3:14 †; Rev 2:11 2 John 8 Rom 11:6 ). Moreover, though we do good works, we do not found our salvation upon them (Eph 2:9-10 ); for we can do no work but what is polluted by our flesh, and also punishable (Isa 64:6 Rom 7:21 †); and although we could perform such works, still the remembrance of one sin is sufficient to make God reject them (Jas 2:10 †). Thus, then, we should always be in doubt, tossed to and fro without any certainty, and our poor consciences would be continually vexed if they relied not on the merits of the suffering and death of our Saviour (Isa 28:16 cf. Rom 9:33 Matt 11:28 †; Rom 10:11 Hab 2:4 ). top
Article 25: Of the Abolishing of the Ceremonial Law
We believe that the ceremonies and figures of the law ceased at the coming of Christ, and that all shadows are accomplished (Matt 27:51 †; Rom 10:4 Heb 9:9-10 †); so that the use of them must be abolished among Christians (Gal 5:2-4 3:1; 4:10-11; Col 2:16-17 ): yet the truth and substance of them remain with us in Jesus Christ, in whom they have their completion (Matt 5:17 †; Gal 3:24 †). In the mean time we still use the testimonies taken out of the law and 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 (Rom 13:8-10 †; Rom 15:4 †; 2 Pet 1:19 2 Pet 3:2 †). top
Article 26: Of Christ’s Intercession
We believe that we have no access unto God save alone through the only Mediator (1 Tim 2:5 ) and Advocate, Jesus Christ the righteous (1 Jhn 2:1 Rom 8:33 ), who therefore became man, having united in one person the divine and human natures, that we men might have access to the divine Majesty (Heb 1:3 ‡; cf. Heb 8:1 ‡; Eph 3:12 †), which access would otherwise be barred against us. But this Mediator, whom the Father hath appointed between him and us, ought in nowise to affright us by his majesty, or cause us to seek another according to our fancy (Hos 13:9 Jer 2:13 , 33). For there is no creature, either in heaven or on earth, who loveth us more than Jesus Christ (Matt 11:28 †; John 10:11 1 Jhn 4:10 Rom 5:8 Eph 3:19 John 15:13 ); 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(Phil 2:7 ), and was made like unto his brethren in all things(Heb 2:17 †). 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 (Rom 5:8 )? And if we seek for one who hath power and majesty, who is there that hath so much of both as he who sits at the right hand of his Father(Mark 16:19 [TR]; Col 3:1 Rom 8:34 Heb 1:3 †; Heb 8:1 †), and who hath all power in heaven and on earth(Matt 11:27 28:18)? And who will sooner be heard than the own well-beloved Son of God (Matt 3:17 †; John 11:42 †; Eph 1:6 †)?
Therefore it was only through diffidence that this practice of dishonoring instead of honoring the saints was introduced, doing that which never have done nor required, but have, on the contrary, steadfastly rejected, according to their bounden duty, as appears by their writings (Acts 10:26 14:15). Neither must we plead here our unworthiness; for the meaning is not that we should offer our prayers to God on account of our own worthiness, but only on account of the excellence and worthiness of [our Lord] Jesus Christ (Jer 17:5 , 7†; Dan 9:17-18 John 16:23 Eph 3:12 Acts 4:12 1 Cor 1:31 Eph 2:18 ), whose righteousness is become ours by faith.
Therefore the Apostle, to remove this foolish fear or, rather, distrust from us, justly saith 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 [or to purify] the sins of the people. For in that he himself hath suffered, being tempted, he is able to succor them that are tempted(Heb 2:17-18 ). 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 can not 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(Heb 4:14-16 John 10:9 †; Eph 2:18 †; Heb 9:24 †). The same Apostle saith: Having boldness [French: libertÉ] to enter into the holiest by the blood of Jesus, let us draw near [with a true heart] in full assurance of faith, etc (Heb 10:19 , 22). Likewise, Christ hath an unchangeable priesthood, wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them(Heb 7:24-25 Rom 8:34 †). What more can be required? since Christ himself saith: I am the way, and the truth, and the life; no man cometh unto the Father but by me(John 14:6 ). To what purpose should we then seek another advocate (Ps 44:20 ), since it hath pleased God to give us his [own] Son as our Advocate (1 Tim 2:5 1 Jhn 2:1 Rom 8:33 )? Let us not forsake him to take 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 only Mediator (Heb 13:15 †), as we are taught in the Lord’s Prayer (Matt 6:9-13 †; Luke 11:2 ); being assured that whatever we ask of the Father in his name will be granted us (John 4:17 [?]; 16:23; John 14:13 ). top
Article 27: Of the Catholic Christian Church
We believe and profess one catholic or universal Church (Gen 22:18 †; Isa 2:2 49:6†; Ps 46:4 [?]; 102:13 [?]; Jer 31:36 Eph 2:17-19 †), which is a holy congregation and assembly (Ps 111:1 †; John 10:14 , 16†; Eph 4:3-6 †; Heb 12:22-23 †) of true Christian believers, expecting all their salvation in Jesus Christ (Joel 2:32 Acts 2:21 †), being washed by his blood, sanctified and sealed by the Holy Ghost (Eph 1:13 †; Eph 4:30 †).
This Church hath been from the beginning of the world, and will be to the end thereof (Matt 28:20 2 Sam 7:16 ); which is evident from this, that Christ is an eternal king, which, without subjects, he can not be (Luke 1:32-33 Ps 89:36-37 110:2-4). And this holy Church is preserved or supported by God against the rage of the whole world (Ps 46:5 †; Matt 16:18 John 16:33 Gen 22:17 2 Tim 2:19 ); though she sometimes (for a while) appear very small, and, in the eyes of men, to be reduced to nothing (Luke 12:32 Isa 1:9 Rev 12:6 , 14; Luke 17:21 Matt 16:18 1 Pet 3:20 †; Rev 11:7 †): as during the perilous reign of Ahab, when nevertheless the Lord reserved unto him seven thousand men, who had not bowed their knees to Baal(Rom 12:4 [?]; 11:2, 4; 1 Kgs 19:18 Isa 1:9 Rom 9:29 ).
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 (Matt 23:8 †; John 4:21-23 †; Rom 10:12-13 †); and yet is joined and united with heart and will (Acts 4:32 ), by the power of faith, in one and the same spirit (Ps 119:63 †; Eph 4:3-4 ). top
Article 28: Every One Is Bound to Join Himself to the True Church
We believe, since this holy congregation is an assemblage of those who are saved, and out of it there is no salvation (1 Pet 3:20 Joel 2:32 Matt 16:18 †; Acts 2:47 †; Gal 4:26 †; Eph 5:25-27 †; Heb 2:11-12 †; 12:23†), that no person of whatsoever state or condition he may be, ought to withdraw himself, to live in a separate state from it (Acts 2:40 Isa 52:11 ); but that all men are in duty bound to join and unite themselves with it (2 Chr 30:8†; John 17:21 †; Col 3:15 †); maintaining the unity of the Church (Ps 22:22 Eph 4:3 , 12; Heb 2:12 ); submitting themselves to the doctrine and discipline thereof (Heb 13:17 †); bowing their necks under the yoke of Jesus Christ (Ps 2:10-12 Matt 11:29 ); and as mutual members of the same body, serving to the edification of brethren, according to the talents God has given them (Eph 4:12 , 16; 1 Cor 12:12 ). And that this may be better observed, it is the duty of all believers, according to the Word of God, to separate themselves from those who do not belong to the Church (Num 16:23-26 †; Acts 2:40 Isa 52:11 Rom 16:17 †; 2 Cor 6:17 Rev 18:4 ), and to join themselves to this congregation (Ps 122:1 †; Isa 2:3 †; Heb 10:25 †), wheresoever God hath established it (Matt 12:30 24:28 [?]; Isa 49:22 Rev 17:14 ), even though the magistrates and edicts of princes be against it; yea, though they should suffer death or bodily punishment (Dan 3:17-18 6:8-10; Rev 14:14 [?]; 4:17, 19; 17:7; 18:13).
Therefore all those who separate themselves from the same, or do not join themselves to it, act contrary to the ordinance of God. top
Article 29: Of the Marks of the True Church, and Wherein she Differs from the False Church
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 [today] assume to themselves the name of the Church (Rev 2:9 †).
But we speak here not of the company of hypocrites, who are mixed in the church with the good, yet are not of the Church, though externally in it (Matt 13:22 2 Tim 2:18-20 Rom 9:6 ); 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 (John 10:27 Eph 2:20 Acts 17:11-12 Gal 1:8 †; Col 1:23 1 Tim 3:15 †; John 8:47 ); if she maintains the pure administration of the sacraments as instituted by Christ (Matt 28:19 Luke 22:19 Acts 19:3-5 †; 1 Cor 11:23 ); if church discipline is exercised in punishing sin [French: corriger les vices] (Matt 18:15-18 1 Cor 5:4-5 , 13; 2 Thess 3:14-15 Tit 3:10 †); in short, if all things are managed according to the pure Word of God (John 8:47 †; 17:20†; Acts 17:11 †; Eph 2:20 †; Col 1:23 †; 1 Tim 6:3 †), all things contrary thereto rejected (Matt 28:2 [?] [or rather Matt 28:20 ]; Gal 1:6-8 1 Thess 5:21 †; 1 Tim 6:20 †; Rev 2:6 †), and Jesus Christ acknowledged as the only Head of the Church (Eph 1:22-23 5:23†; Col 1:18 †; John 10:4-5 , 14). 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 (Eph 1:13 John 17:20 ); and when they have received Jesus Christ the only Saviour (John 1:12 †; 1 Jhn 4:2 ), they avoid sin, follow after righteousness ([Rom 6:2 †; Phil 3:12 †; 1 Jhn 3:8-10 ), love the true God and their neighbor [French: leurs prochains] (John 4:19-21 † [?]), neither turn aside to the right or left, and crucify the flesh with the works thereof (Rom 6:2 Gal 5:24 ). But this is not to be understood as if there did not remain in them great infirmities [French: infirmitÉ]; but they fight against them through the Spirit all the days of their life (Rom 7:6 , 17; Gal 5:17 ), 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(Rom 7:24-25 †; Col 1:14 1 Jhn 1:7-9 †).
As for the false church, she ascribes more [power and] authority to herself and her ordinances than to the Word of God (Col 2:18-19 ), and will not submit herself to the yoke of Christ (Ps 2:3 Acts 4:17-18 †; 2 Tim 4:3-4 †; 2 John 9 †). 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 relieth more upon men than upon [Jesus] Christ; and persecutes those who live holily according to the Word of God (Rev 12:4 John 16:2 ), and rebuke her for her errors, covetousness, and idolatry (Rev 17:3-4 , 6). These two Churches are easily known and distinguished from each other. top
Article 30: Concerning the Government of, and Offices in, the Church
We believe that this true Church must be governed by the spiritual policy which our Lord has taught us in his Word (Acts 20:28 †; 1 Tim 3:15 †; Heb 13:20-21 †)—namely, that there must be Ministers or Pastors to preach the Word of God, and to administer the Sacraments (Eph 4:11 1 Cor 4:1-2 2 Cor 5:20 John 20:23 Acts 26:17-18 Luke 1:2 †; 10:16; 2 Tim 4:2 †); also elders and deacons, who, together with the pastors, form the council of the Church (Acts 6:3 14:23; Tit 1:5 †; 1 Tim 3:8-10 †; Phil 1:1 †; 1 Tim 4:14 †); that by these means the true religion may be preserved, and the true doctrine every where propagated, likewise transgressors punished [French: corrigÉs] and restrained by spiritual means (Matt 18:17 1 Cor 5:4-5 ); also that the poor and distressed may be relieved and comforted, according to their necessities (Acts 6:1-4 †; Tit 1:7-9 †). By these means [ce moyen] every thing will be carried on in the Church with good order [and decency], when faithful men are chosen (1 Cor 4:2 †), according to the rule prescribed by St. Paul to Timothy (1 Tim 3:1 Tit 1:5 ). top
Article 31: Of the Ministers, Elders, and Deacons
We believe that the Ministers of God’s Word (1 Tim 5:22 ), and the Elders and Deacons (Acts 6:3 ), ought to be chosen to their respective offices by a lawful election of the Church, with calling upon the name of the Lord, and in that order which the Word of God teacheth. 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 (Jer 23:21 Heb 5:4 Acts 1:23 13:2; 1 Cor 12:28 †; 1 Tim 4:14 †; 5:22†).
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 (1 Cor 4:1 1 Cor 3:9 2 Cor 5:20 Acts 26:16-17 ), the only universal Bishop, and the only Head of the Church (Matt 23:8 , 10†; 2:25; 1 Pet 5:4 Isa 61:1 Eph 1:22 5:23†; Col 1:18 ).
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 (1 Thess 5:12-13 1 Tim 5:17 Heb 13:17 ), as much as possible (Rom 12:18 ‡). top
Article 32: Of the Order and Discipline in the Church
In the mean time we believe though it is useful and beneficial that those who are rulers of the Church to 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, hath instituted (Col 2:6-7 1 Tim 3:15 †). 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 (1 Cor 7:23 Matt 15:9 Isa 29:13 Gal 5:1 Rom 16:17-18 ).
Therefore we admit only of that which tends to nourish and preserve concord and unity, and to keep all in obedience to God (1 Cor 14:33 †). For this purpose excommunication [or church discipline] is requisite, with the several circumstances belonging to it, according to the Word of God (Matt 16:19 †; 18:17; 1 Cor 5:5 1 Tim 1:20 ). top
We believe that our gracious [or good] God, on account of our weakness [French: rudesse] and infirmities, hath ordained the Sacraments for us, thereby to seal unto us his promises (Rom 4:11 Gen 9:13 17:11; Exod 12 †), and to be pledges of the good will and grace of God towards us, and also to nourish and strengthen our faith, which he hath joined to the word of the gospel (Matt 28:19 †; Eph 5:26 †), the better to present to our [external] senses, both that 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 worketh in us by the power of the Holy Ghost (Rom 2:28-29 †). 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 (Col 2:11 , 17; 1 Cor 5:7 ).
Moreover, we are satisfied with the number of Sacraments which Christ our Lord hath instituted, which are two only, namely, the Sacrament of Baptism, and the Holy Supper of [our Lord] Jesus Christ (Matt 26:26 28:19; 1 Cor 11:23-26 †). top
We believe and confess that Jesus Christ, who is the end of the law (Rom 10:4 ), hath 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, hath instituted the Sacrament of Baptism instead thereof (Col 2:11 1 Pet 3:21 1 Cor 10:2 ), 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 (Exod 12:48 †; 1 Pet 2:9 †) whose ensign and banner we bear, and which serves as a testimony unto 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(Matt 28:19 ): thereby signifying to us, that as water washeth away the filth of the body, when poured upon it, and is seen on the body of the baptized, when sprinkled upon him, so doth the blood of Christ, by the power of the Holy Ghost internally sprinkle the soul (Matt 3:11 †; 1 Cor 12:13 †), cleanse it from its sins, and regenerate us from children of wrath unto children of God (Acts 22:16 †; 1 Cor 6:11 Tit 3:5 Heb 9:14 1 Jhn 1:7 Rev 1:5 b). Not that this is effected by the external water (1 Pet 3:21 †), but by the sprinkling of the precious blood of the Son of God (John 19:34 Rom 6:3 †; 1 Pet 1:2 †; 2:24†); who is our Red Sea, through which we must pass (Exod 14:16 †; 1 Cor 10:1-4 †) 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 (Matt 3:11 1 Cor 3:5 , 7; Rom 6:3 ), but our Lord giveth that which is signified by the Sacrament, namely, the gifts and invisible grace; washing, cleansing, and purging our souls of all filth and unrighteousness (1 Cor 6:11 †; Eph 5:26 Acts 22:16 1 Pet 3:21 ); 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 (Rom 6:4 †; Gal 3:27 1 Cor 12:13 Eph 4:22-24 ).
Therefore, we believe that every man who is earnestly studious of obtaining eternal life ought to be but once baptized with this only Baptism, without ever repeating the same (Mark 16:16 [TR]; Matt 28:19 Eph 4:5 Heb 6:2 ): since we can not be born twice. Neither doth 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 (Acts 2:38 8:16). 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 [French: des petits enfants] of believers, who, we believe, ought to be baptized and sealed with the sign of the covenant (Matt 19:14 1 Cor 7:14 ), as the children [French: les petits enfants] in Israel formerly were circumcised (Gen 17:11-12 ) upon the same promises which are made unto our children. And, indeed, Christ shed his blood no less for the washing the children [French: les petits enfants] of the faithful than for adult persons (Col 2:11-12 ); and, therefore, they ought to receive the sign and sacrament of that which Christ hath 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 (Exod 13:13 †; 34:20†; John 1:29 Lev 12:6 ). Moreover, what Circumcision was to the Jews, that Baptism is to our children [French: nos enfants]. And for this reason Paul calls Baptism the Circumcision of Christ(Col 2:11 ). top
Article 35: Of the Holy Supper of Our Lord Jesus Christ
We believe and confess that our Saviour Jesus Christ did ordain and institute the Sacrament of the Holy Supper (Matt 26:26 Mark 14:22 Luke 22:19 1 Cor 11:23-25 ), to nourish and support those whom he hath already regenerated and incorporated into his family, which is his Church. Now those who are regenerated have in them a twofold life (John 3:6 ), the one bodily 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 (John 3:5 ), which is effected by the word of the gospel (John 5:23 , 25), in the communion of the body of Christ; and this life is not common, but is peculiar to God’s elect (1 Jhn 5:12 John 10:28 ). In like manner God hath given us, for the support the bodily and earthly life, earthly and common [French: terrestre et matÉriel] bread, which is subservient thereto, and is common to all men, even as life itself. But for the support of the spiritual and heavenly life which believers have, he hath sent a living bread, which descended from heaven, namely, Jesus Christ (John 6:32-33 , 51), who nourishes and strengthens the spiritual life of believers, when they eat him, that is to say, when they apply and receive by faith, in the Spirit [French: en l’esprit] (John 6:63 10:10b†). Christ, that he might represent unto us this spiritual and heavenly bread, hath instituted an earthly and visible bread as a Sacrament of his body, and wine as a Sacrament of his blood (Mark 6:26 [?]; John 6:55 †), to testify by them unto us, that, as certainly as we receive and hold this [French: le] 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 (1 Cor 10:16-17 Eph 3:17 John 6:35 ).
Now, as it is certain and beyond all doubt that Jesus Christ hath 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 can not be comprehended by us, as the operations of the Holy Ghost [or the Spirit of God] are hidden and incomprehensible (John 3:8 †). In the mean time 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 (John 6:55-56 1 Cor 10:16 ). But the manner of our partaking of the same is not by the mouth, but by the Spirit through faith. Thus, then, though [Jesus] Christ always sits at the right hand of his Father [or God his Father] in the heavens (Acts 3:21 Mark 16:19 [TR]; Matt 26:11 ), yet doth he not, therefore, cease to make us partakers of himself by faith. This feast [French: banquet] 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 [French: de sa mort et passion] (Matt 26:26 Luke 22:19-20 Rom 8:32 †; 1 Cor 10:2-4 ), nourishing, strengthening, and comforting our poor comfortless [French: dÉsolÉe] souls, by the eating of his flesh, quickening and refreshing them by the drinking of his blood (Isa 55:2 Rom 8:22-23 ).
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 (1 Cor 11:29 2 Cor 6:14-15 1 Cor 2:14 ), but doth 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 (Luke 22:21 †; Acts 8:13 †), of whom believers only are made partakers (John 3:36 †). Lastly, we receive this holy Sacrament in the assembly of the people of God, with humility and reverence (Acts 2:42 20:7), keeping up among us a holy remembrance of the death of Christ our Saviour, with thanksgiving, making there confession of our faith and of the Christian religion (Acts 2:46 †; 1 Cor 11:26 †). 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 (1 Cor 11:27-28 ). In a word [French: Bref], we are excited by the use of this holy Sacrament to a fervent love towards God and our neighbor [French: nos prochains].
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 ordinance which Christ and his Apostles have taught us, and that we must speak of them in the same manner as they have spoken. top
We believe that our gracious God, because of the depravity of mankind, hath appointed kings, princes, and magistrates (Exod 18:20 Rom 13:1 Prov 8:15 Jer 21:12 22:2-3; Ps 82:1 , 6; 101:2; Deut 1:15-16 16:18; 17:15; Dan 2:21 , 37; 5:18; John 19:11 †), willing that the world should be governed by certain laws and policies (Exod 18:20 †); to the end that the dissoluteness of men might be restrained and all things carried on among them with good order and decency (Deut 1:16 †; 16:19†; Judg 21:25 †; Ps 82 †; Jer 21:12 †; 22:3†; 1 Pet 2:13-14 †). For this purpose he hath invested the magistracy with the sword, for the punishment of evil doers, and for the praise of them that do well (Rom 13:4 ). 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 remover and prevent all idolatry and false worship (Isa 49:23 , 25; 1 Kgs 15:12 2 Kgs 23:2-4 ); that the kingdom of the antichrist may be thus destroyed, and the kingdom of Christ promoted. They must, therefore, countenance the preaching of the word of the gospel every where (Ps 2 †; Rom 13:4 a†; 1 Tim 2:1-4 †), that God may be honored and worshiped 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 (Tit 3:1 Rom 13:1 ); to pay tribute (Mark 12:17 Matt 17:24 22:21†), to show due honor and respect to them, and to obey them in all things (1 Pet 2:17 †) which are not repugnant to the Word of God (Acts 4:17-19 5:29; Hos 5:11 ); 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 (Jer 29:7 1 Tim 2:1-2 ).
Wherefore we detest the error of the Anabaptists and other seditious people, and in general all those who reject the higher powers and magistrates, and would subvert justice (2 Pet 2:10 ), introduce a community of goods, and confound that decency and good order which God hath established among men (Jude 8 , 10). top
Article 37: Of the Last Judgment
Finally, we believe, according to the Word of God, when the time appointed by the Lord (which is unknown to all creatures) is come (Matt 24:36 25:13; 1 Thess 5:1-2 Rev 6:11 Acts 1:7 2 Pet 3:10 ), and the number of the elect is complete (Heb 11:39-40 †), that our Lord Jesus Christ will come from heaven, corporally and visibly (Rev 1:7 †), as he ascended (Acts 1:11 ) with great glory and majesty, to declare himself Judge of the quick and the dead (2 Thess 1:7-8 Acts 17:31 Matt 24:30 25:31; Jude 15 1 Pet 4:5 2 Tim 4:1 ), burning this old world with fire and flame to cleanse it (2 Pet 3:7 , 10; 2 Thess 1:8 ). 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 until the end thereof (Deut 7:9-11 †; Rev 20:12-13 Acts 17:31 Heb 6:2 9:27; 2 Cor 5:10 Rom 14:10 ), being summoned by the voice of the archangel, and by the sound of the trumpet of God (1 Cor 15:52 Rev 20:12-13 1 Thess 4:16 ). 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 (John 5:28-29 6:54; Dan 12:2 Job 19:26-27 ). 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 form corruptible become incorruptible (1 Cor 15:51-53 Phil 3:20-21 †).
Then the books (that is to say, the consciences) will be opened, and the dead judged according to what they shall have done in this world, whether it be good or evil (Rev 20:12-13 1 Cor 4:5 Rom 14:11-12 Job 34:11 John 5:24 Dan 12:2 Ps 62:12 Matt 11:22 23:33; John 5:29 Rom 2:5-6 2 Cor 5:10 Heb 6:2 9:27; Rev 22:12 †). Nay, all men shall give an account of every idle word they have spoken, which the world only counts amusement and jest (Rom 2:5 Jude 15 Matt 12:36 ); and then the secrets and hypocrisy [French: hypocrisies] of men shall be disclosed and laid open before all (1 Cor 4:5 Rom 2:1-2 , 16; Matt 7:1-2 ).
And, therefore, the consideration of this judgment is justly terrible and dreadful to the wicked and ungodly [French: iniques et mÉchants] (Rev 6:15-16 Heb 10:27 Matt 11:22 †; 23:33†; Rom 2:5-6 †; 2 Pet 2:9 †; Jude 15 †; Rev 14:7 a†), but most desirable and comfortable to the righteous and elect; because then their full deliverance shall be perfected, and there they will receive the fruits of their labor and trouble which they have borne (Luke 21:28 1 Jhn 3:2 4:17; Rev 14:7 2 Thess 1:5 , 7; Luke 14:14 ). Their innocence shall be known to all, and they shall see the terrible vengeance which God shall execute on the wicked [French: des mÉchants] (Dan 7:26 ), who most cruelly persecuted [or tyrannized], oppressed, and tormented them in this world (Matt 25:46 2 Thess 1:6-8 Mal 4:3 Rev 15:4 †;18:20†); and who shall be convicted by the testimony of their own consciences (Rom 2:15 ), and, being immortal, shall be tormented in that everlasting fire (Matt 13:41-42 †; Mark 9:48 †; Luke 16:22-28 †; Rev 21:8 2 Pet 2:9 ) which is prepared for the devil and his angels (Mal 4:1 Matt 25:41 Rev 20:10 †).
But on the contrary, the faithful and elect shall be crowned with glory and honor (Matt 25:34 13:43); and the Son of God will confess their names before God his Father, and his [holy and] elect angels (Matt 10:32 Rev 3:5 †); all tears shall be wiped from their eyes (Isa 25:8 Rev 7:17 †; 21:4); and their cause, which is now condemned by many judges and magistrates as heretical and impious [French: mÉchants], will then be known to be the cause of the Son of God (Isa 66:5 ). And, for a gracious reward, the Lord will cause them possess such a glory as never entered into the heart of man to conceive (Isa 64:4 1 Cor 2:9 Dan 12:3 †; Matt 5:12 †; 13:43†; Rev 21:9-22:5 †).
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 (Heb 10:36-38 ).
Even, so come Lord Jesus (Rev 22:20 ). top
The text of the confession is taken from “Confessio Belgica. The Belgic Confession. A.D. 1561. Revised 1619,” in Philip Schaff and David S. Schaff, eds., The Creeds of Christendom (1931; Grand Rapids: Baker, 1996), 3:383–436.
† This symbol indicates references added in later editions of a confession or catechism
‡ This symbol indicates references added by editors of the RSB project top
Date: 1619
Author: Franciscus Gomarus et. al.
Outline
The Judgment
The Preface
The First Chapter or Head of Doctrine, Namely Concerning God’s Predestination
A Rejection of the Errors wherewith the Churches of the Low Countries Have Now a Long Time Been Troubled
The Second Chapter or Head of Doctrine, Concerning Christ’s Death, and the Redemption of Men by It
A Rejection of Errors
The Third and Fourth Chapters, or Doctrinal Heads, Namely, Concerning Man’s Corruption, and Conversion to God, Together with the Manner Thereof
The Rejection of Errors
The Fifth Chapter, or Doctrinal Head: Which Is Concerning the Perseverance of the Saints
Rejection of Errors Touching the Doctrine of the Perseverance of the Saints
The Conclusion
The Approbation of the Estates General
Of the National Synod of the Reformed Belgic Churches, assembled at Dort, ann. 1618 and 1619; (in which Synod were admitted many Divines of note, being of the Reformed Churches of Great Britain, of the County of Palatine of Rhene, of Hassia, of Helvetia, of the Correspondence of Waterau, of Geneva, of Breme, and of Embden:) concerning The Five Articles controverted in the Belgic Churches. top
In the name of our Lord and Saviour Jesus Christ. Amen.
Amongst the manifold comforts, which our Lord and Saviour Jesus Christ hath imparted to his Church militant in this troublesome pilgrimage, that is deservedly extolled, which he left unto her at his departure to his Father into the heavenly sanctuary, saying, “I am with you always unto the end of the world” (Matt 28:20 ). The truth of this comfortable promise is manifested from time to time in all ages of the Church: which having from the beginning been oppugned, not only by the open violence of enemies, and impiety of heretics, but further by the under-hand cunning of seducers; certainly, if at any time the Lord should have left her destitute of the guard of his saving presence, she had now long since been either oppressed by the power of tyrants, or, to her utter overthrow, seduced by the fraud of impostors.
But that good Shepherd, who loves his flock to the end, for whom he hath laid down his life (John 10:11 ‡), hath always opportunely, and many times miraculously, with an outstretched arm, repressed the rage of persecutors, and discovered the winding by-paths of seducers, and scattered their fraudulent purposes; by each of which he hath evidently shewed himself to be present in his Church. Fair evidence hereof is given in the histories concerning godly emperors, kings, and princes, whom the Son of God hath so often raised up for the safeguard of his Church, and inflamed with a holy zeal of his house; and by their means hat not only curbed the fury of tyrants, but also, in his Church’s behalf, when it grappled with false teachers diversely corrupting religion, hath procured the remedy of sacred Synods: wherein the faithful servants of Christ have jointly with their prayers, counsels, and labours, courageously stood for God’s Church and his truth, fearlessly opposed the instruments of Satan, howsoever changing themselves into angles of light, rooted up the weeds of errors and dissension, preserved the Church in agreement of the pure religion, and left unto posterity the sincere worship of God uncorrupted.
With like favour our faithful Saviour hath given a testimony of his gracious presence at this time to the long distressed Church of the Low Countries. For this Church, being by God’s mighty hand set free from the tyranny of the Romish antichrist, and from the fearful idolatry of Popery, so often wonderfully preserved amidst the dangers of a long-continuing war, and flourishing in the concord of true doctrine and discipline, to the praise of her God, the admirable increase of the weal-public, and the joy of all other Reformed Churches; hath first covertly, afterwards openly, with manifold both and new errors been assaulted by one James Harmans, alias Arminius, and his followers, assuming the title of Remonstrants, and brought into so great hazard through the ceaseless turmoils of scandalous dissentions and schisms, that, had not our Saviour’s merciful hand in time been interposed, these flourishing Churches had been utterly consumed with the horrible flames of discord and schism. But blessed for ever be the Lord, who, after he had for awhile hidden his countenance from us (who had many ways provoked his wrath and indignation), hath witnessed to the whole world that he is not forgetful of his covenant, and despiseth not the sighs of his people (Exod 2:14 ‡).
For when in man’s understanding, scarce any hope of remedy appeared, God did put into the minds of the most illustrious and mighty the States General of the United Provinces, by the counsel and direction of the most renowned and valiant Prince of Orange, to determine to meet these outrageous mischiefs by such lawful means as have been long time approved by the example of the apostles themselves (cf. Acts 15:1-35 ‡), and of the Christian Church following them; and also heretofore with great benefit used even in the Belgic Church itself: and by their authority to call together a Synod out of all the Provinces subject to their government, to be assembled at Dort: many most grave divines being intreated thereto, and obtained by the favour of the most high James, King of Great Britain, and of most illustrious and potent Princes, Landgraves, and Commonwealths; that by common judgment of so many divines of the reformed Churches, those opinions of Arminius and his followers might be accurately examined and determined by the rule of God’s word only, the true doctrine established, and the false rejected, and concord, peace, and tranquility (by God’s blessing) restored to the Church of the Low Countries. This is that good gift of God, wherein the Belgic Churches triumph, and both humbly confess, and thankfully profess, the never-failing mercies of their Saviour.
Wherefore (a fast and public prayers being formerly enjoined and performed in all the Belgic Churches by the authority of the chief magistrate, for the deprecations of God’s anger, and imploring his gracious aid) this venerable Synod, assembled together at Dort in the name of the Lord, inflamed with the love of God’s honour, and of the salvation of his Church; and upon the invocation of God’s holy name bound by oath, that they would hold the sacred scripture as the only rule of their verdict, and demean themselves in the hearing and determining of this cause with a good and upright conscience; hath diligently and with great patience laboured herein, to persuade the chief patrons of these assertions, cited to appear before them, more largely to unfold their opinion concerning the five notorious controverted Articles, as also the reasons of such their opinion. But they rejecting the judgment of the Synod, and refusing to answer the interrogatories in such manner as was fitting; (whenas neither the admonitions of the Synod, nor instance of the generous and worthy deputies of the States General, nay, nor the commands of the most illustrious and mighty lords, the States General themselves, could prevail any thing at all with them;) the Synod, by the commandment of the said lords, the State General, was fain to take another course, heretofore used and received in ancient Synods. And so the search of their tenets concerning The Five Articles was undertaken out of their own books, confessions, and declarations, partly heretofore set forth, partly now exhibited to this Synod.
With search and examination being now by God’s singular mercy dispatched and finished with all diligence, conscience, and faithfulness, and with the joint consent of all and every one; this Synod, for the advancement of God’s glory, for the upholding of that truth which leadeth to salvation, and for the maintenance of peace and tranquility, as well in men’s consciences, as in the Belgic Churches, determineth to publish this their judgment; wherein the true doctrine agreeable with God’s word, touching the five aforesaid heads of doctrine is declared, and the false and disagreeing with God’s word is rejected: as followeth. top
The First Chapter or Head of Doctrine, Namely Concerning God’s Predestination
Article 1: All Mankind Condemnable before God
Forasmuch as all men have sinned in Adam, and are become guilty of the curse, and of eternal death (Rom 5:12 †); God had done wrong unto no man, if it had pleased him to leave all mankind in sin, and under the curse, and to condemn them for sin: according to those words of the apostle: All the world guilty before God (Rom 3:19 ). And: All have sinned, and come short of the glory of God (Rom 3:23 ). And: The wages of sin is death (Rom 6:23 ).
Article 2: The Sending of the Son of God
But herein was the love of God made manifest, in that he sent his only-begotten Son into the world, that whosoever believeth in him might not perish, but have life everlasting (1 Jhn 4:9 John 3:16 ).
Article 3: The Preaching of the Gospel
And, that men may be brought unto faith, God in mercy sends the preachers of this most joyful message, to whom he will, and when he will (Isa 52:7 †;); by whose ministry, men are called unto repentance, and faith in Christ crucified (1 Cor 1:23-24 †). How they believe in him, of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent? (Rom 10:14-15 ).
Article 4: A Twofold Outcome
Whosoever believe not these glad tidings, the wrath of God remains upon them (John 3:36 †; cf. John 3:18 †; Rom 1:16-17 †): but they which receive them, and embrace our Saviour Jesus with a true and lively faith, they are delivered by him from the wrath of God, and destruction, and eternal life is given them (Mark 16:16 † [TR]; Rom 10:9 †).
Article 5: The Cause of Unbelief, the Source of Faith
The cause, or fault of this unbelief, as of all other sins, is no wise in God, but in man (Heb 4:6 †). But faith in Jesus Christ, and salvation through him, is the free gift of God; as it is written, By grace ye are saved, through faith, and that not of yourselves, it is the gift of God (Eph 2:8 ). In like manner, Unto you it is (freely) given to believe in Christ. (Phil 1:29 ).
Article 6: God’s Eternal Decree
But whereas, in process of time, God bestoweth faith on some, and not on others, this proceeds from his eternal decree (Acts 13:48 †). For from the beginning of the world God knoweth all his works (Acts 15:18 [TR]). Who worketh all things after the counsel of his will (Eph 1:11 ). According to which decree, he graciously softens the hearts of the elect, however otherwise hard; and as for those who are not elect, he in just judgment leaveth them to their malice and hardness (1 Pet 2:8 †).
And here especially is discovered unto us the deep, and both merciful and just, difference put between men, equally lost; that is to say, decree of election and reprobation, revealed in God’s word. Which as perverse, impure, and wavering men do wrest unto their own destruction (2 Pet 3:16 ‡), so it affords unspeakable comfort to godly and religious souls.
Article 7: Election Defined
Now election is the unchangeable purpose of God, by which, before the foundation of the world, according to the most free pleasure of his will, and of his mere grace, (Eph 1:4 , 11†), out of all mankind (fallen, through their own fault, from their first integrity into sin and destruction) he hath chosen in Christ unto salvation a set number of certain men, neither better nor more worthy than others, but lying in common misery with others. Which Christ also from all eternity he appointed the Mediator, and head of all the elect, and foundation of salvation (John 17:2 , 12, 24†; 6:37, 44†). And so he decreed to give them to him to be saved, and by his word and Spirit effectually to call and draw them to communion with him (1 Cor 1:9 †): that is, to give them a true faith in him, to justify, sanctify, and finally glorify them, being mightily kept in communion of his Son, to the demonstration of his mercy, and the praise of the riches of his glorious grace; as it is written, He hath chosen us (in Christ) before the foundation of the world, that we should be holy, and without blame before him in love: having predestinated us unto the adoption of children by Jesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved (Eph 1:4-6 ). And: Whom he hath predestinated, them also he hath called; and whom he hath called, them also he hath justified; and whom he hath justified, them also he hath glorified (Rom 8:30 ).
Article 8: One Decree of Election
This election is not manifold, but one and the same of all which are to be saved, both under the Old and New Testament: because the Scripture speaks but of one only good-pleasure, purpose, and counsel of the will of God (Deut 7:7 †; 9:6†; Eph 1:4-5 ); by which he hath chosen us from eternity both unto grace and glory, both unto salvation and the way of salvation, which he hath prepared that we should walk therein (Rom 8:30 [?]; Eph 2:10 ).
Article 9: Election not Based on Foreseen Faith
This said election was made, not upon foresight of faith, and the obedience of faith, holiness, or of any other good quality or disposition, as a cause or condition before required in man to be chosen; but unto faith, and the obedience of faith, holiness, &c. And therefore election is the fountain of all saving good, from whence faith, holiness, and the residue of saving gifts, lastly everlasting life itself, do flow, as the fruits and effects thereof (Rom 8:30 †); according to that [testimony] of the apostle, He hath chosen us (not because we were, but) that we should be holy, and without blame before him in love (Eph 1:4 ).
Article 10: Election Based on God’s Good Pleasure
The true cause of this free election is the good-pleasure of God is; not consisting herein, that, from among all possible means, he chose some certain qualities, or actions of men, as a condition of salvation: but herein, that out of the common multitude of sinners he called out to himself, for his own peculiar, some certain persons; as it is written, Ere yet the children were born, when they had neither done good nor evil, &c. (Rom 9:11-13 ) it was said unto her (namely to Rebecca), The elder shall serve the younger (Gen 25:23 †): as it is written, Jacob have I loved, and have hated Esau (Mal 1:2-3 †). And, As many as were ordained to eternal life, believed (Acts 13:48 ).
Article 11: Election Unchangeable
And as God himself is most wise, unchangeable, omniscient, and omnipotent: so the election made by him can neither be interrupted, nor changed, revoked, or disannulled (Heb 6:17-18 † [?]), nor the elect cast away (John 6:37 †), nor their number diminished (John 10:28 †).
Article 12: The Assurance of Election
Of this their eternal and immutable election unto salvation, the elect, in their time, (although by several degrees, and in different measure,) are assured; and that, not by searching curiously into the depths and secrets of God (Deut 29:29 †; 2 Pet 1:10 † [?]; 1 Cor 2:10-11 †), but by observing in themselves (2 Cor 13:5 †), with spiritual joy and holy pleasure, the infallible fruits of election, marked out unto us in God’s word; such as are, a true faith in Christ, a filial fear of God, grief for our sins according to God (2 Cor 7:10 †;), hungering and thirsting after righteousness, &cf. (Matt 5:6 †).
Article 13: The Value of This Assurance
Out of the sense and certainty of this election, the children of God daily draw more and more matter of humbling themselves before God, of adoring the depth of his mercies, of purifying themselves (1 Jhn 3:3 †), and of loving him fervently who first loved them so much (1 Jhn 4:19 †): so far in this doctrine of election, and the meditation thereof, from making them carnally secure, or backward in observing God’s commandments. Which abuse, by God’s just judgment, is want to befall those, who either rashly presume, or vainly and malaperty prate the grace of election, refusing withal to walk in the ways of the elect.
Article 14: How Election Is to Be Taught
And as this doctrine touching God’s election was by God’s appointment declared by the prophets, Christ himself, and the apostles, as well under the Old Testament as the New, and afterwards commended to the records of holy writ; so at this day in God’s Church (Acts 20:27 †; Job 36:23-26 †) (for which it is peculiarly ordained) it is be propounded with the spirit of discretion, religiously and holily, in its place and time, without any curious searching into the ways of the Most High, and that to the glory of God’s most holy name, and lively comfort of his people (Rom 11:33-34 †; 12:3†; 1 Cor 4:6 †; Heb 6:17-18 †).
Article 15: Reprobation Described
Moreover, the holy scripture herein chiefly manifests and commends unto us this eternal and free grace of our election, in that it further witnesseth, that not all men are elected, but some not elected, or passed over in God’s eternal election (Rom 9:22 †): whom doubtless God in his most free, most just, unreproachable and unchangeable good pleasure hath decreed to leave in the common misery (whereinto by their own fault they precipitated themselves [1 Pet 2:8 †]), and not to bestow saving faith and the grace of conversion upon them; but, leaving them in their own ways, and under just judgment (Acts 14:16 †), at last to condemn and everlastingly punish them, not only for their unbelief, but also for their other sins, to the manifestation of his justice. And this is the decree of reprobation, which in no wise makes God the author of sin, (a thing blasphemous once to conceive,) but a fearful, unreproveable, and just judge and revenger.
Article 16: Responses to the Doctrine of Reprobation
Those who as yet do not effectually perceive in themselves a lively faith (Jas 2:26 †) or a sure confidence of heart in Christ, the peace of conscience, an endeavour of filial obedience, a glorying in God through Christ (2 Cor 1:12 †; Rom 5:11 †; Phil 3:3 †), and nevertheless use the means by which God hath promised that he will work these things in us; such as these ought not to be cast down at the mention of reprobation, nor reckon themselves amongst the reprobate, but must diligently go forward in the use of those means, and ardently desire, and humbly and reverently expect, the good hour of more plentiful grace. Much less then ought those to be terrified with the doctrine of reprobation, who, albeit they heartily desire to turn unto God, to please him only, and to be delivered from this body of death (Rom 7:24 †), yet cannot make such progress in the way of godliness and faith, as they wish. For our merciful God hath promised that he will not quench the smoking flax, nor break the shaken reed (Isa 42:3 †; Matt 12:20 †); but to those, who, forgetting God, and our Saviour Jesus Christ, have wholly enthralled themselves to the cares of the world and pleasures of the flesh (Matt 13:22 †), this doctrine is not without cause terrible, so long as they are not seriously converted unto God (Heb 12:29 †).
Article 17: Children of Believers Who Die in Infancy
Seeing we must judge of God’s will by his word, which testifies unto us that the children of the faithful are holy, not in their own nature, but by the benefit of the gracious covenant, wherein they together with their parents are comprised; godly parents ought not to doubt the election and salvation of their children, whom God calls out of this life in their infancy (Gen 17:7 †; Isa 59:21 †; Acts 2:39 †; 1 Cor 7:14 †).
Article 18: Not Protest but Adoration
Whosoever murmurs at this grace of free election, and severity of just reprobation (Job 34:34-37 †; 40:1–5†), we stop his mouth with that of the apostle: O man, who art thou, that repliest against God? (Rom 9:20 ). And that of our Saviour: Is it not lawful for me to do what I will with mine own? (Matt 20:15 ). But we, for our part, religiously adoring these mysteries, cry out with the apostle: O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? or who hath given to him first, and it shall be recompensed to him again? For of him, and through him, and to him are all things: to him be glory for ever. Amen (Rom 11:33-36 ). top
A Rejection of the Errors wherewith the Churches of the Low Countries Have Now a Long Time Been Troubled
The Synod, having delivered the orthodox doctrine concerning Election and Reprobation, rejecteth the errors of those:Who teach, That the will of God to save such as shall believe, and persevere in faith, and the obedience of faith, is the whole and entire decree of election unto salvation; and that nothing else concerning this decree is revealed in the word of God. For these teachers deceive the simpler sort, and plainly gainsay the holy scripture, which witnesseth that God not only will save such as shall believe, but also from eternity hath chosen some certain men, upon whom, rather than others, he would bestow faith in Christ, and perseverance: as it is written: I have declared thy name unto the men which thou gavest me (John 17:6 ). In like manner, As many as were ordained to eternal life, believed (Acts 13:48 ). And: He hath chosen us before the foundation of the world, that we should be holy, etc. (Eph 1:4 ).
Who teach, That the election of God unto salvation is manifold; one general and indefinite, another singular and definite: and this again either incomplete, revocable, not peremptory, or conditional; or else complete, irrevocable, peremptory, or absolute. Likewise, that there is one election unto faith, another unto salvation: so that election unto justifying faith may be without peremptory election unto salvation. For this is a figment of man’s brain, devised without any ground in the scripture, corrupting the doctrine of election, and breaking that golden chain of salvation: Whom he hath predestinated, them also he hath called; and whom he hath called, them also he hath justified: and whom he hath justified, them also he hath glorified (Rom 8:30 ).
Who teach, That the good pleasure and purpose of God, whereof the Scripture makes mention in the doctrine of election, doth not consist herein, that God did elect some certain men rather than others; but in this, that God from among all possible conditions (amongst which are the works of the law also), or out of the rank of all things, did choose, as a condition unto salvation, the act of faith, in itself ignoble, and the imperfect obedience of faith, and was graciously pleased to repute it for perfect obedience, and account it worthy of the reward of everlasting life. For by this pernicious error, the good pleasure of God, and the merit of Christ, is weakened: besides that, by such unprofitable questions, men are called off from the truth of free justification, and from the single plainness of the scriptures; and that of the apostle is outfaced as untrue: God hath called us with a holy calling, not according to our works, but according to his own purpose, and grace, which was given to us in Christ Jesus before the world began (2 Tim 1:9 ).
Who teach, That in the election unto faith this condition is first required; viz. that man use the light of reason aright, that he be honest, lowly, humble, and disposed unto life eternal, as though in some sort election depended on these things. For these teachers have a strong tang of Pelagius, and broadly enough tell the apostle that he is wide, when he says, We all had our conversation, in times past, in the lusts of our flesh, fulfilling the will of the flesh and of the mind, and were by nature the children of wrath, as well as others. But God which is rich in mercy, through his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved,) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus: that he might shew, in the ages to come, the exceeding riches of his grace, in his kindness toward us through Jesus Christ. For by grace ye are saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any one should boast (Eph 2:3-9 ).
Who teach, That the incomplete and not peremptory election of singular persons is made by reason of foreseen faith, repentance, sanctity, and godliness begun, and continued for some time; but the complete and peremptory election by reason of final perseverance of foreseen faith, repentance, sanctity, and godliness: and that this is the gracious, and evangelical worthiness, by which he that is chosen becomes worthier than he that is not chosen: and therefore that faith, the obedience of faith, sanctity, godliness, and perseverance are not the fruits or effects of unchangeable election unto glory, but conditions and causes, sine quibus non (that is to say, without which a thing is not brought to pass) before required, and foreseen, as already performed by those who are completely to be chosen. A thing repugnant to the whole scripture, which everywhere beats into our ears and hearts these and such like sayings: Election is not of works, but of him that calleth (Rom 9:11 ). As many as were ordained unto life eternal believed (Acts 13:48 ). He hath chosen us that we should be holy (Eph 1:4 ). Ye have not chosen me, but I have chosen you (John 15:16 ). If of grace, not of works (Rom 11:6 ). Herein is love, not that we loved God, but that he loved us, and sent his Son, etc. (1 Jhn 4:10 ).
Who teach, That not all election unto salvation is unchangeable; but that some which are elected, withstanding God’s decree, may perish, and for ever do perish. By which gross error they both make God mutable, and overthrow the comfort of the godly concerning the certainty of their salvation, and contradict the holy scriptures, teaching, That the elect cannot seduced (Matt 24:24 ). That Christ doth not lose those which are given to him of his Father (John 6:39 ). That God, whom he hath predestinated, called, and justified, them he doth also glorify (Rom 8:30 ).
Who teach, That in this life there is no fruit, no sense, no certainty of immutable election unto glory, but upon condition contingent and mutable. For, besides that it is absurd to make an uncertain certainty, these things are contrary to the experience of the godly: who, with the apostle, triumph upon the sense of their election, and extol this benefit of God (Eph 1 †); who rejoice with the disciples, according to the admonition of Christ, that their names are written in heaven (Luke 10:20 ); and lastly, who oppose the sense of their election against the fiery darts of devilish temptations (Eph 6:16 †), demanding: Who shall lay any thing to the charge of God’s elect? (Rom 8:33 ).
Who teach, That God out of his mere just will hath not decreed to leave any man in the fall of Adam, and common state of sin and condemnation, or to pass over any in the communication of grace necessary unto faith and conversion. For that stands firm, He hath compassion upon whom he will, and whom he will he hardeneth (Rom 9:18 ). And that, To you is given to know the mysteries of the kingdom of heaven, but to them it is not given (Matt 13:11 ). In like manner, I glorify thee, O Father, Lord of heaven and earth, that thou hast hidden these things from the wise and understanding men, and hast revealed them unto babes. Even so, O Father, because thy good pleasure was such (Matt 11:25-26 ).
Who teach, That the cause, why God sends the Gospel rather unto this nation than to another, is not the mere and only good pleasure of God; but because this nation is better, and more worthy of it than that unto which he hath not communicated the Gospel. For Moses gainsays this, speaking thus unto the people of Israel, Behold, heaven and the heaven of heavens is the Lord’s thy God, and the earth with all that therein is: notwithstanding the Lord set his delight in thy fathers to love them, and did choose their seed after them, even you above all people, as appeareth this day (Deut 10:14-15 ). And Chris, Woe be to thee, Chorazin! woe be to thee, Bethsaida! for if the great works, which were done in you, had been done in Tyre and Sidon, they had repented long ago in sackcloth and ashes (Mat 11:21). top
The Second Chapter or Head of Doctrine, Concerning Christ’s Death, and the Redemption of Men by It
Article 1: The Punishment Which God’s Justice Requires
God is not only most merciful, but most just also. Now his justice requires (as he hath revealed himself in his word [Exod 34:6-7 †]) that our sins, committed against his infinite Majesty, be punished (Rom 5:16 †; Gal 3:10 †) not with temporal pains only, but eternal also, and those both of body and soul: which punishments we cannot escape, unless God’s justice be satisfied.
Article 2: The Satisfaction Made by Christ
But seeing we ourselves cannot make satisfaction, and free ourselves from the wrath of God, God of his infinite mercy hath given his only-begotten Son to become a surety for us (John 3:16 †; Rom 5:8 †): who, that he might satisfy for us, was made sin (2 Cor 5:21 †), and a curse upon the cross for us, or in our stead (Gal 3:13 †).
Article 3: The Infinite Value of Christ’s Death
The death of the Son of God is the only and most perfect sacrifice and satisfaction for sins (Heb 9:26 , 28†; 10:14†), of infinite price and value, abundantly sufficient to expiate the sins of the whole world (1 Jhn 2:2 †).
Article 4: Why His Death Has Infinite Value
And therefore is this death of so great value and price, because the person which suffered it is not only a true and perfectly holy man (Heb 4:15 †; 7:26†); but the only-begotten Son of God also (1 Jhn 4:9 †), of the same eternal and infinite essence with the Father and the Holy Ghost: such an one as it behoved our Saviour to be. Again, because his death was joined with a feeling of God’s wrath, and of curse (Matt 27:46 †) which we had deserved by our sins.
Article 5: The Universal Proclamation of the Gospel
Furthermore it is the promise of the Gospel, that whosoever believes in Christ crucified, should not perish, but have life everlasting (John 3:16 †); which promise, together with the injunction of repentance and faith (Acts 2:38 †; 16:31†), ought promiscuously, and without distinction, to be declared and published to all men and people (1 Cor 1:23 †; Matt 28:19 †), to whom God in his good pleasure sends the gospel.
Article 6: Why Some Do Not Believe
But forasmuch as many, being called by the Gospel, do not repent, nor believe in Christ, but perish in their infidelity (Matt 22:14 †; Ps 95:11 †); this comes not to pass through any defect or insufficiency in the sacrifice of Christ upon the cross, but by their own proper fault (Heb 4:6 †).
Article 7: Why Others Do Believe
But as many as truly believe, and are freed by Christ’s death from their sins, and saved from destruction; they by God’s grace alone (which he owes no man [Eph 2:8-9 †]), given unto them from eternity in Christ, obtain this benefit (2 Cor 5:18 †).
Article 8: The Efficacy of the Death of Christ
For this was the most free counsel, gracious will, and intention of God the Father, that the lively and saving efficacy of the most precious death of his Son should manifest itself in all the elect (John 17:9 †), for the bestowing upon them only of justifying faith, and bringing them infallibly by it unto eternal life (Eph 5:25-27 †). That is, God willed, that Christ by the blood of his cross (whereby he was to establish a new covenant [Luke 22:20 †; Heb 8:6 †]) should effectually redeem out of every people, tribe, nation, and language (Rev 5:9 †), all them, and them only, who from eternity were elected unto salvation, and given to him by the Father, that he should bestow faith on them (Phil 1:2 , 9†) (which, as also the other saving gifts of the Holy Spirit, he purchased for them by his death), that by his blood he should cleanse them from all sins (1 Jhn 1:7 †) both original and actual, as well committed after as before they believed, and finally should present them before him in glory (John 10:28 †), without all spot or blemish (Eph 5:27 †).
Article 9: The Fulfillment of God’s Counsel
This counsel, proceeding from his eternal love toward the elect, (the gates of hell bootlessly resisting it [Matt 16:18 †],) hath from the beginning of the world to this present time been mightily fulfilled, and hereafter also shall be fulfilled; so that the elect in their times must be gathered into one (John 11:52 †), and there must always be some Church of believers (1 Kgs 19:18 †) founded in the blood of Christ, which should constantly love, steadfastly worship, and here and for ever and ever praise him her Saviour, who laid down his life upon the cross for her, as the bridegroom for his bride (Eph 5:25 †). top
The Synod, having delivered the orthodox doctrine, rejecteth the errors of them:
Who teach, That God the Father ordained his Son unto the death of the cross without any certain and determinate counsel of saving any particular man expressly; so that its necessity, profit, and dignity, might have remained whole and sound, and perfect, in every respect complete, and entire, to the impetration of Christ’s death, although the obtained redemption had never actually been applied to any particular person. For this assertion is reproachful unto the wisdom of God the Father, and the merit of Jesus Christ; and contrary to the scripture, where our Saviour Christ saith: I lay down my life for the sheep: and I know them (John 10:15 , 27). And the Prophet Isaiah speaks thus of our Saviour: When he shall make his soul an offering for sin, he shall see his seed, and prolong his days, and the will of the Lord shall prosper in his hand (Isa 53:10 ). Lastly, it overthrows the article of faith; namely that, wherein we believe that there is a Church.
Who teach: That this was not the end of Christ’s death, that he might establish a new covenant of grace by his blood; but that he might only procure unto his Father the bare right of making again with men any covenant whatsoever, whether of grace, or of works. For this thwarteth the scripture, which teaches that Christ is made the Surety and Mediator of a better, that is, a new covenant: and that the testament is confirmed when men are dead (Heb 7:22 9:15, 17).
Who teach: That Christ by his satisfaction did not certainly merit for any man salvation itself, and faith by which this satisfaction of Christ may be effectually applied unto salvation: but only, that he purchased to his Father a power, or a resolution, to enter a new match with mankind, and to prescribe them what new conditions soever he pleased; the performance of which conditions should depend upon man’s free-will: and that therefore it might fall out that either no man, or every man, might fulfil them. For these esteem too basely of Christ’s death, in no wise acknowledging the chiefest and most excellent fruit and benefit thereby, and call up again the Pelagian error out of hell.
Who teach: That the new covenant of grace, which God the Father, by the mediation of Christ’s death, made with men, doth not consist herein, viz. that we are justified before God, and saved by faith, insomuch as it apprehends the merit of Christ: but herein, viz. that God (the exaction of perfect legal obedience being abrogated) reputes faith itself, and the imperfect obedience of faith, for perfect obedience of the law, and graciously thinks it worthy of the reward of eternal life. For these contradict the scripture, All are justified freely by his grace, through the redemption that is Christ Jesus; whom God hath set forth to be a reconciliation through faith in his blood (Rom 3:24-25 ). And, with the wicked Socinus, they bring in an uncouth and strange justification of man before God, contrary to the consent of the whole Church.
Who teach: That all men are received into the state of reconciliation and grace of the covenant, so that no body shall be condemned for original sin, nor, in respect of it, be liable unto death or damnation; but that all are acquitted, and freed from the guilt of that sin. For this opinion is contrary to the scripture, which affirms, that we are by nature children of wrath (Eph 2:3 ).
Who employ the distinction of impetration and application, to the end that they may infuse this opposition into unskilful and unwary wits, namely, that God, as much as concerns him, would confer upon all men equally those benefits, which are procured by Christ’s death: and whereas some, rather than others, are made partakers of forgiveness of sins, and life eternal, that this diversity depends upon their own free-will, applying itself unto grace indifferently offered; but not upon the singular gift of mercy, effectually working in them rather than others, that they may apply this grace unto themselves. For they, whilst they bear the world in hand that they propound this distinction with a sound meaning, go about to make people drink of the poisonous cup of Pelagianism.
Who teach, That Christ neither could, nor ought to die, neither did die, for those, whom God dearly loved, and chose unto eternal life, seeing such stood in no need of Christ’s death. For they contradict the apostle, who saith, Christ loved me, and gave himself for me (Gal 2:20 ). In like manner, Who shall lay any thing to the charge of God’s chosen? It is God that justifieth: who shall condemn? it is Christ which is dead (Rom 8:33-34 ), to wit, for them. And our Saviour averring: I lay down my life for my sheep (John 10:15 ). And, This is my commandment, that ye love one another, as I have loved you: greater love than this hath no man, that a man lay down his life for his friends (John 15:12-13 ). top
The Third and Fourth Chapters, or Doctrinal Heads, Namely, Concerning Man’s Corruption, and Conversion to God, Together with the Manner Thereof
Article 1: The Effect of the Fall
Man, in the beginning, being made according to God’s image, was adorned in his mind with true and saving knowledge of his Creator, and of things spiritual; in his will and heart with righteousness; in all his affections with purity; and so was in all his parts and faculties holy (Gen 1:26-27 †). But he, by the devil’s instigation, and liberty of his own will, revolting from God, bereaved himself of these excellent gifts (Gen 3:1-7 †), and contrariwise, in lieu of them, gat in his mind horrible darkness, vanity, and crookedness of judgment; in his heart and will, malice, rebellion, and obduration; and in all his affections, impurity (Eph 4:17-19 †).
Article 2: The Spread of Corruption
And such as man after the fall, such children he begat; namely, a corrupt issue from a corrupt father (Job 14:4 †; Ps 51:5 †): this corruption being by the just judgment of God derived from Adam to all his posterity (Rom 5:12 †) (Christ only excepted [Heb 4:15 †]), and that not by imitation (as of old the Pelagians would have it), but by the propagation of nature with her infection.
Article 3: Man’s Total Inability
All men therefore are conceived in sin, and born the children of wrath, untoward to all good tending to salvation, forward to evil, dead in sins, slaves in sin (Eph 2:1 , 3†; John 8:34 †; Rom 6:16-17 †), and neither will nor can (without grace of the Holy Ghost regenerating them [John 3:3-6 †; Tit 3:5 †]) set straight their own crooked nature, no nor so much as dispose themselves to the amending of it.
Article 4: The Inadequacy of the Light of Nature
Certes, there are still in lapsed man some remains of the light of nature; by virtue whereof he retaineth some principles concerning God (Rom 1:19-20 †), and of things natural, and of the difference between good and evil; as also he sheweth some care of virtue, and of outward discipline (Rom 2:14-15 †): but so far short is he from being enabled by this inbred light, to come to the saving knowledge of God, and to convert himself unto him, that he does not make right use thereof in natural things, and civil affairs; nay, such as it is, he many ways defileth it all, and withholdeth it in unrighteousness; and by so doing becometh unexcusable before God (Rom 1:18 , 20†).
Article 5: The Inadequacy of the Law
As it is with the light of nature, so it is also touching the Decalogue, or Ten Commandments, delivered to the Jews from God in special manner by the hand of Moses. For, inasmuch as the law doth indeed lay open the grievousness of sin, and more and more deeply attaindeth man at the bar of justice, but neither reacheth forth any remedy, nor affordeth strength to wade out of misery, and so, being weakened through the flesh, leaveth a sinner under the curse; it is not possible that by it a man should obtain saving grace (Rom 3:19-20 †; 7:10, 13†; 8:3†; 2 Cor 3:6-7 †).
Article 6: The Need for the Gospel
That, therefore, which neither the light of nature, nor the law could do, God bringeth to pass by the power of the Holy Ghost, through his word, or the ministry of reconciliation (2 Cor 5:18-19 †) (namely, the gospel concerning the Messias), whereby it pleased God to save those that believe (1 Cor 1:21 †), as well under the Old, as New Testament.
Article 7: Why the Gospel Is Sent to Some and Not to Others
Under the Old Testament God disclosed unto but a few this secret of his will; but in the New (the distinction of people being taken away) he manifesteth the same unto many (Eph 1:9 †; 2:14†; Col 3:11 †). The cause of which his diverse dispensation is not to be imputed to the worthiness of one nation above another, or to the better using of the light of nature by some than by other some, but to God’s most free good pleasure, and undeserved love (Rom 2:11 †; Matt 11:26 †). And therefore they, to whom, without any their good desert, nay, notwithstanding their ill desert, so great a favour is vouchsafed, are bound, for their part, to acknowledge the same with all humility and thankfulness (Rom 11:22-23 †); and as for others, to whom such grace is not afforded, without curious sifting (Deut 29:29 †), to admire (with the Apostle) the severity and justice of God’s judgments upon them (Rev 16:7 †).
Article 8: The Earnest Call by the Gospel
Now, as many soever as are called by the Gospel, are called seriously (Isa 55:1 †; Matt 22:4 †). For God by his word doth seriously and most truly declare what is acceptable to him; namely, that those that are called, come unto him (Rev 22:17 †): and moreover doth seriously promise to all such as come to him, and believe in him, rest for their souls, and life eternal (John 6:37 †; Matt 11:28-29 †).
Article 9: Why Some Who Are Called Do Not Come
Whereas many, being called by the Gospel, do not come, and are not converted, this default is not in the Gospel, nor in Christ offered by the Gospel, nor in God who calleth them by his Gospel, and moreover bestoweth divers gifts upon them but in themselves, that are called (Matt 11:20-24 †; 22:1–8†; 23:37†); of whom some are so careless, that they give no entrance at all to the word; others entertain it, but suffer it not to sink into their hearts, and so, having only a fading smack of joy, bred by a temporary faith, afterward become revolters; others choak the seed of the word with the thorns of worldly cares and fleshly pleasures, and so bring forth no fruit at all; as our Saviour teacheth in the parable of the sower (Matt 13 ).
Article 10: Why Other Who Are Called Do Come
But whereas others, being called by the ministry of the Gospel, do come, and are converted, this is not to be ascribed unto man, as by his free-will distinguishing himself from others endowed with the like or with sufficient grace for their belief and conversion, (as Pelagius, in the pride of his heresy, would have it;) but must be attributed unto God (Rom 9:16 †), who, as he hath from all eternity chosen in Christ those that are his, so in the process of time effectually calleth them, endueth them with the gift of faith and repentance, and, delivering them out of the power of darkness, translateth them into the kingdom of his Son (Col 1:13 †; Gal 1:4 †), to the end that they should magnify him who hath so mightily called them out of darkness into this wonderous light (1 Pet 2:9 †), and that they should not boast in themselves but in the Lord (1 Cor 1:31 †; 2 Cor 10:17 †; Eph 2:8-9 †), as is often avouched by the Apostles in many passages of their Epistles.
Article 11: How God Brings About Conversion
Furthermore, whereas God bringeth to pass this his own good-pleasure in the elect, (namely, when he worketh true conversion in them,) he not only provideth that the Gospel may to be outwardly preached unto them, and powerfully enlighteneth their minds by the Holy Ghost, that they may understand aright, and judge of the things of the Spirit of God (Heb 6:4-5 †; 1 Cor 2:10-14 †); but also, by the efficacy of the same regenerating Spirit, he pierceth into the most inward parts of man (Heb 4:12 †): whose heart being close shut up, he openeth it; being hard, he softeneth it (Acts 16:14 †); being uncircumcised, he circumciseth it; and as for the will, he infuseth new qualities into it (Deut 30:6 †), and maketh it of a dead will lively; of an evil, good; of a nilling, willing; of a stubborn, buxom (Ezek 11:19 †; 36:26†); and stirreth it up also, and strengtheneth it, whereby it is enabled, like a good tree, to bring forth the fruits of good works (Matt 7:18 †).
Article 12: Regeneration Is the Work of God Alone
And this is that regeneration, second creation, raising from the dead, and quickening, (so often incalculated in the holy scriptures [John 3:3 †; 2 Cor 4:6 †; 5:17†; Eph 5:14 †; 2:5‡],) which God worketh in us, but not with us: and which is not brought to pass by bare instruction sounding to the outward ear, nor by moral inducements, no, nor by any kind of operation so carried on, that, when God hath done his part, it should remain in man’s choice to be or not to be regenerate; to be or not to be converted: but in a very supernatural, a most powerful, and withal most sweet, a wonderful, hidden, working, being, the mightiness thereof, (according to the scriptures, which are the doubtless word of the very author o this mighty work,) not inferior to the creation of the world, or raising of the dead (John 5:25 †; Rom 4:17 †). So that all those, in whose hearts God worketh after this admirable manner, are certainly, infallibly, and effectually regenerated, and actually believe (Phil 2:13 †). And then the will, being now renewed, is not only drawn and moved by God, but, God having now set it on going, itself also worketh: whereupon a man is rightly said, by this grace received, himself to repent and believe.
Article 13: Regeneration Is Incomprehensible
The faithful cannot in this life attain to the full knowledge of the manner of this working; yet in the mean time they content themselves, and rest in this, namely, that by the same grace of God they know and feel, that in their hearts they believe and love their Saviour (John 3:18 †; Rom 10:9 †).
Article 14: How Faith is a Gift of God
So then faith is the gift of God (Eph 2:8 †): not in that it is proffered by God unto man’s free-will, but because it is really bestowed, inspired, and infused into man: likewise, not as though God did give only a power of believing, and then should wait the leisure of man’s will for consenting, or for the very act of believing; but because both the willingness to believe, and the act itself are wrought in man by him that worketh both the will and the deed (Phil 2:13 †), and worketh even all in all.
Article 15: The Proper Attitude with Respect to God’s Undeserved Grace
This grace God oweth to no man. For how can God become debtor to him, who hath nothing to give first, that it might be recompensed to him again (Rom 11:35 †)? Nay, what can God owe him, who hath nought of his own, but sin and untruth? Whosoever therefore is made partaker of this kind of grace, ever oweth, and ever payeth, thanks to God only: and whoso hath it not, he either, framing to himself content in what he findeth himself, regardeth not all these special things, or carnal security vainly boasteth of having that which he hath not (Amos 6:1 †; Jer 7:4 †).
Furthermore, as for those that make outward profession of the faith, and amend their lives, we are, by the example of the Apostles, to judge, and speak the best of them (Rom 14:10 †); the closet of the heart being unsearchable. But as for those, who are not as yet called, we must pray for them to God, who calleth those things that are not, as if they were (Rom 4:17 †): but in no wise may we wax proud against them (1 Cor 4:7 †), as if we ourselves had caused that distinction, whereby we are made unlike them.
Article 16: Man’s Will Not Taken Away but Made Alive
On the other side, as, by the fall, man cease not to be man, endued with understanding and will, nor did sin, spreading itself through all mankind, abolish nature in us, but corrupted and spiritually slew it (Rom 8:2 †; Eph 2:1 †); in like manner this regenerating grace of God worketh not upon men as if they were stocks and stones, nor doth it abolish the will and properties thereof, or maugre constrain it, but doth spiritually revive it, heal it, rectify it, and powerfully yet gently bend it (Ps 51:12 †; Phil 2:13 †): so that where formerly the rebellion of the flesh, and stubbornness, did domineer without controul, now a willing and sincere obedience to the Spirit begins to reign; in which change the true and spiritual rescue and freedom of our will doth consist. And surely, unless the wonderful worker of all goodness should not deal with us in this sort, there were no hope left for man to arise from his lapse by his own free-will, through which, when he stood sound, he threw himself headlong into destruction.
Article 17: The Use of Means
Moreover, as that powerful operation of God, by which he giveth being to this our natural life, and sustaineth the same, doth not exclude, but require, the use of means, by which it pleaseth God, according to his wisdom and goodness, to employ this his own power (Isa 55:10-11 †; 1 Cor 1:21 †), even so the aforesaid supernatural working of God, by which he regenerateth us (Jas 1:18 †), doth in no wise exclude or overthrow the employment of the Gospel, which God, in his great wisdom, hath ordained to be the seed of regeneration, and food of the soul (1 Pet 1:23 , 25†; 2:2†). Wherefore, as the Apostles and their successors did piously deliver unto the people the doctrine of this grace of God, for the advancing of his glory, and beating down of all manner of pride; and yet withal neglected not by holy admonitions, taken out of the Gospel, to keep their Christian flocks within the compass of the word, sacraments, and exercise of discipline (Acts 2:42 †; 2 Cor 5:11-21 †; 2 Tim 4:2 †): so in these days also far be it from either teachers or learners in the Church to presume to tempt God by disjoining those things, which God, according to his good-pleasure, hath appointed to go together inseparably. For by such admonitions grace itself is derived to us (Rom 10:14-17 †); and the more readily we perform our duty, thereby the good gift of God working in us made more sensible unto us, and his work itself best cometh to perfection. To the which God alone is due for evermore all the glory of these means, and of the saving fruit and efficacy of them (Jude 24-25 †). Amen. top
The Synod, having laid down the true doctrine, now rejecteth the errors of those:
That teach, That it cannot well be avouched, that original sin of itself is sufficient for condemning of all humankind, or for the deserving of temporal and eternal punishment. For they go against the Apostle, who saith, By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all sinned (Rom 5:12 ). And, The judgment was by one to condemnation (Rom 5:16 ). The wages of sin is death (Rom 6:23 ).
That teach: That spiritual gifts, or good qualities and virtues (such as goodness, holiness, and righteousness), could not be seated in the will of man in his first creation, and therefore in his fall the will could not be bereft of them. For this is contrary to the description of the image of God, laid down by the Apostle (Eph 4:24 ), where he describes it by righteousness and holiness, which doubtless are placed in the will.
That teach, That in spiritual death no spiritual gifts were separated from the will of man; for that the will of itself was never corrupted, but only encumbered by the darkness of the understanding, and unruliness of the affections: which impediments being removed, the will may put in use her own inbred faculty of freedom, (that is, her self-will,) and will and choose, or not to will and refuse, any kind of good set before her. Verily, this is a new-fanged and erroneous piece of doctrine, bent on purpose for the enhancing the forces of the free-will, contrary to that of the prophet Jeremiah, The heart is deceitful above all things, and desperately wicked (Jer 17:9 ). And that of the Apostle, Among whom (namely, children of disobedience) all we also had our conversation in times past, in the lusts of our flesh, fulfilling the wills of the flesh and of the mind (Eph 2:3 ).
That teach, That an unregenerate man is not properly nor totally dead in sins, nor destitute of all strength tending to spiritual good; but that he is able to hunger and thirst after righteousness, or everlasting life, and to offer the sacrifice of an humble and contrite heart, even such as is acceptable to God. For these assertions march against the direct testimonies of scripture: Ye were in trespasses and sins (Eph 2:1 , 5). And, Every imagination of the thoughts of man’s heart is only evil continually (Gen 6:5 8:21). Moreover the hungering and thirsting for deliverance out of misery, and for life eternal, as also the offering to God the sacrifice of a broken heart, is proper to the regenerate, and such as are called blessed (Ps 51:17 Matt 5:6 ).
That teach, That a corrupt and natural man can so rightly use common grace (by which they mean the light of nature), or those gifts which are left in him after the fall, that, by the good use thereof, he may attain to a greater, namely, evangelical or saving grace, and by degrees at length to salvation itself. And that God, for his part, sheweth himself ready in this manner to reveal Christ to all men: seeing he doth sufficiently and efficaciously afford to every man necessary means for the making Christ known, and for faith and repentance. For this is convinced to false, as by the experience of all ages in the world, so also by the scriptures. He sheweth his word unto Jacob, his statutes and his judgments unto Israel; he hath not dealt so with any nation, and as for his judgments, they have not known them (Ps 147:19-20 ). God, in times past, suffered all nations to walk in their own way (Acts 14:16 ). Paul and his company were forbidden of the Holy Ghost to preach the word in Asia: and after they were come to Mysia, they essayed to go into Bithynia; but the Spirit suffered them not (Acts 16:6-7 ).
That teach, That in the true conversion of a man there cannot be infused by God any new qualities, habits, or gifts into the will; and so that faith, by which we are first converted, and from which we are styled faithful, is not any quality, or gift, infused by God, but only an act of man: and that this faith cannot be called a gift otherwise than in regard of the power or means given us of attaining it. For these strange positions are contradictory to the holy scriptures, which testify unto us that God doth infuse into our hearts new qualities of faith, obedience, and sense of his love towards us, I will put my law into their inward parts, and write it in their hearts (Jer 31:33 ). I will pour water upon him that is thirsty, and floods upon the dry ground; I will pour my Spirit upon thy seed (Isa 44:3 ). The love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us (Rom 5:5 ). They contradict also the continual practice of the Church, which useth to pray after the manner described by the prophet, Convert me, O Lord, and I shall be converted (Jer 31:18 ).
That teach, That the grace, whereby we are converted unto God, is nothing else but a gentle inducement; or (as others explain it) that the most noble kind of working in man’s conversion, and most suitable to our nature, is that which is performed by suasory motives, or advice: and that no cause can be alleged why even such moral grace alone should not of natural man make spiritual: nay, moreover, that God doth not produce the consent of our will otherwise than by way of moral counseling: and that the efficacy of God’s working, wherein he exceedeth the working of the devil, consisteth in this, that the devil promoteth temporary things, but God things eternal. For this is down-right Pelagianism, and warreth against the whole course of the scriptures, which, besides this suasory kind of moving, acknowledge in the conversion of man another manner of working of God’s Spirit, and that more divine, and of far greater efficacy, I will give you a new heart, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh, etc. (Ezek 36:26 ).
That teach, That God, in regenerating a man, doth not employ that omnipotent strength, whereby he may powerfully and infallibly bow and bend his will unto faith and conversion: but that, all the gracious operations works which God useth for our conversion being accomplished, nevertheless man can withstand God and his Holy Spirit intending that man’s conversion, yea, and oftentimes doth make actual resistance, to the utter defeating of his own regeneration: so that it lieth in man’s power to be, or not to be, regenerate. For this amounteth to no less, than the denying all the efficacy to God’s grace in our conversion, and the subjecting the work of the Almighty unto the will of man: which is flat contrary to the doctrine of the Apostles, that we believe according to the working of his mighty power (Eph 1:19 ). That God fulfilleth all the good pleasure of his goodness, and the work of faith with power (2 Thess 1:11 ). And that God’s power hath given unto us all things, that pertain unto life and godliness (2 Pet 1:3 ).
That teach: That grace and free-will are coparcening causes, jointly concurring to the beginning of conversion; and that grace doth not in order of causality go before the action of the will: that is, that God doth not effectually help man’s will unto conversion, before the will of man moveth and determineth, or setteth itself thereunto. For this doctrine was long since condemned by the ancient Church among the Pelagian errors, out of the Apostle’s authority, It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy (Rom 9:16 ). And, Who maketh thee to differ? and what hast thou that thou didst not receive? (1 Cor 4:7 ). Also, It is God which worketh in you, both to will, and to do, of his good pleasure (Phil 2:13 ). top
The Fifth Chapter, or Doctrinal Head: Which Is Concerning the Perseverance of the Saints
Article 1: The Regenerate Not Free from Indwelling Sin
Whomsoever God, according to his purpose, calls unto the fellowship of his Son, our Lord Jesus Christ, and regenerates by the Holy Spirit, those certainly, in this life, he frees from the dominion of sin, and slavery under sin (John 8:34 †; Rom 6:17 †), but not altogether from the flesh, and body of sin (Rom 7:21-24 †).
Article 2: Daily Sins of Weakness
From hence arise in holy men daily sins of infirmity, and even their best works have their blemishes (1 Jhn 1:8 †), which yield unto them perpetual matter of humbling themselves before God, of making their recourse unto Christ crucified, of mortifying the flesh more and more by the Spirit of prayer, and by holy and godly exercises (Col 3:5 †), and of striving and sighing after the goal of perfection, so long till (1 Tim 4:7 †; Phil 3:12 , 14†), being delivered from this body of death, they may reign with the Lamb of God in the heavens (Rev 5:6 , 10†).
Article 3: God Preserves His Own
By reason of these relics of sin dwelling in them, and, besides this, the temptations of the world and of Satan, they which are converted could not continue in the state of grace, if they were left to their own strength (Rom 7:20 †): but God is faithful, who mercifully confirmeth them in that grace, wherein he hath once accepted them, and mightily preserveth them in the same, even unto the end (1 Cor 10:13 †; 1 Pet 1:5 †).
Article 4: Saints May Fall into Serious Sins
But although that power of God, confirming and keeping the truly faithful in the state of grace, is greater than can possibly be overcome by the flesh (Eph 1:19 †): nevertheless they which are converted, are not always so led and moved by God, that they cannot, through their own fault, stray, and depart from the guidance of grace in some particular actions, and be seduced by the concupiscence of the flesh, and give way unto the same. Wherefore they must continually watch and pray, that they be not led into temptation (Matt 26:41 †). Which when they do not (1 Thess 5:6 , 17†), it is not possible that they should be carried away by the flesh, the world, and the devil, into grievous and heinous sins, but sometimes also, by God’s just permission, they are carried away: which the lamentable fall of David, Peter, and other of the saints, described unto us in the scripture, evidently shew (2 Sam 11 †; Matt 26 †, esp. vv. 30–35 and 69–75).
Article 5: The Effects of Such Serious Sins
Now, by such enormous sins they greatly offend God, incur the guilt of death, grieve the Holy Spirit, break off the exercise of faith, most grievously wound the conscience, now and then for a time lose the sense of grace (2 Sam 12 †; Eph 4:30 †), until, upon their returning into the way by true and earnest repentance, God’s fatherly countenance shines again upon them (Ps 32:3-5 †; Num 6:25 †).
Article 6: God Will Not Permit His Elect to Be Lost
For God, who is rich in mercy (Eph 2:4-5 †), according to the unchangeable purpose of election (Eph 1:11 †), doth not wholly take away his Spirit from his, no, not in their grievous slips (Ps 51:13 †), nor suffers them to wander so far as to fall away from the grace of adoption, and state of justification (Gal 4:5 †), or to commit the sin unto death (1 Jhn 5:16-18 †) or against the Holy Ghost (Matt 12:31-32 †), or to be altogether forsaken of him, and throw themselves headlong into everlasting destruction.
Article 7: God Will Again Renew His Elect to Repentance
For first of all, in these slips, he preserveth in them that his immortal seed, by which they were once born again, that it die not, nor be lost (1 Pet 1:23 †): afterward, by his word and Spirit, he effectually and certainly reneweth them again unto repentance (1 Jhn 3:9 †), so that they do heartily, and according unto God, grieve for their sins committed, and with a contrite heart (2 Cor 7:10 †), by faith in the blood of the Mediator, crave and obtain forgiveness of them, recover the apprehension of the favour of God reconciled unto them, adore his mercies and faithfulness (Ps 32:5 †; Ps 51:19 †), and from thenceforward more carefully work out their salvation with fear and trembling (Phil 2:12 †).
Article 8: The Grace of the Triune God Preserves
So, not by their own merits or strength, but by God’s free mercy, they obtain thus much, that they neither totally fall from faith and grace, nor continue to the end in their falls and perish; which, in regard of themselves, not only full easily might, but doubtless would, come to pass: yet, in respect to God, it cannot so fall out; since neither his counsel can be changed (Ps 33:11 †), nor his promise fail, nor the calling according to his purpose be revoked (Heb 6:17 †; Rom 8:30 , 34†; 9:11†), nor Christ’s merit, intercession, and custody, be made of none effect (Luke 22:32 †), nor the sealing of the Holy Spirit be frustrated or defaced (Eph 1:13 †).
Article 9: The Assurance of This Preservation
Of this preservation of the elect to salvation, and perseverance of true believers in the faith, the faithful themselves may be and are ascertained (Rom 8:31-39 †) according to the measure of their faith (2 Tim 4:8 †), by which they assuredly believe that they are, and shall for ever continue, true and lively members of the church, and that they have remission of their sins, and everlasting life (2 Tim 4:18 †).
Article 10: The Source of This Assurance
And therefore this certainty is not from any special revelation made beside or without the word, but from faith in God’s promises, which he hath most plentifully revealed in his word for our comfort; from the testimony of the Holy Spirit bearing witness with our spirit, that we are the sons of God, and heirs (Rom 8:16-17 1 Jhn 3:1-2 †); lastly, from a serious and holy care of keeping a good conscience (Acts 24:16 †), and endeavour of good works. And if God’s chosen should want in this world this solid comfort of obtaining the victory (Rom 8:37 †), and this infallible pledge and earnest of eternal glory, they were surely of all men the most miserable (1 Cor 15:19 †).
Article 11: This Assurance Not Always Felt
Nevertheless, the scriptures witness, that the faithful do wrestle in this life with divers doubts of the flesh, and, being plunged in deep temptations, do not always perceive in themselves this full assurance of faith, and certainty of perseverance: but God, the Father of all consolation (2 Cor 1:3 †), suffers them not to be tempted above that they are able, but with the temptation makes a way to escape (1 Cor 10:13 ); and by his Holy Spirit revives in them the certainty of perseverance.
Article 12: This Assurance Is an Incentive to Godliness
Now, so far is assurance of perseverance in the truly faithful for making them proud and carnally secure, that, on the contrary, it is the very root of humility, of filial reverence (Rom 12:1 †), of true godliness, of patience in all conflicts, of fervent prayer, of constancy in bearing the cross and confessing God’s truth, and, lastly, of solid joy in God (Ps 56:12-13 †): and that moreover the consideration of this benefit becometh a goad, or spur, to incite them to a serious and continual exercise of thankfulness and good works (Ps 116:12 †; Tit 2:11-14 †; 1 Jhn 3:3 †); as appeareth by the testimonies of the scriptures, and examples of the saints.
Article 13: This Assurance Does Not Lead to Carelessness
Nor doth the revived confidence of perseverance beget wantonness, or reckless neglect of piety in those who are restored upon their fall (2 Cor 7:10 †), but a far greater care to walk more circumspectly in the ways of the Lord, which are prepared to this end (Eph 2:10 †), that by walking therein they may hold fast the certainty of their perseverance; lest by reason of the abuse of his Fatherly bounty, God’s gracious countenance (the beholding whereof is sweeter than life, the withdrawing more bitter than death [Jer 33:5 †]) be again turned away from them (Ps 63:4 †; Isa 64:7 †), and so they become more grievously wracked in conscience than before.
Article 14: The Use of Means in Perseverance
And as it has pleased God to begin this work of grace in us by the preaching of the Gospel, so by the hearing, reading (Deut 6:20-25 †), meditation, exhortations, threats, and promises of the same (2 Tim 3:16-17 †), as also by the use of the sacraments (Acts 2:42 †), he maintaineth, continueth, and perfecteth his said gracious work.
Article 15: This Doctrine Is Hated by Satan but Loved by the Church
The doctrine concerning the perseverance of true believers and saints, and the certainty thereof (Rev 14:12 †), (which God, to the glory of his name, and comfort of godly souls, hath most abundantly revealed in his word, and imprinteth in the hearts of the faithful,) howsoever flesh and blood apprehends it not, Satan hates it, the world laughs at it, ignorant men and hypocrites abuse it, and erroneous spirits impugn it; yet the spouse of Christ hath always most tenderly loved, and constantly defended it, as a treasure of unvaluable price (Eph 5:32 †). Which that she may still do, God will provide and bring to pass: against whom neither can any counsel avail, nor strength prevail (Ps 33:10-11 †).
To which only God, the Father, Son, and Holy Ghost, be honour, and glory for ever and ever (1 Pet 5:10-11 †). Amen. top
Rejection of Errors Touching the Doctrine of the Perseverance of the Saints
The Synod, having declared the orthodox doctrine, now proceedeth to disavow the errors of those:
That teach, That the perseverance of the faithful is not an effect of election, or any gift of God purchased by the death of Christ; but that it is a condition of the new covenant, which is to be performed on man’s part, by his own free-will, before his (as they themselves speak) peremptory election and justification. For the holy scripture witnesseth that it follows upon election, and is given to the elect by virtue of Christ’s death, resurrection, and intercession, But the election obtained it, and the rest were hardened (Rom 11:7 ). Likewise, He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God’s elect? It is God that justifieth; who is he that condemneth? It is Christ Jesus that died, yea or rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? (Rom 8:32-35 ).
That teach, That God indeed furnisheth the faithful man with sufficient strength to persevere, and is ready to maintain that strength in him, if he himself be not wanting to his duty: yet, notwithstanding, whenas all abilities necessary unto perseverance, and all things which God will is pleased to use for the preservation of faith, are granted and set in readiness, that is still remaineth in the choice and pleasure of man’s will to persevere, or not. For this opinion is easily discovered to be an imp of Pelagianism, which, whilst it strives to make man free, makes him sacrilegious: contrary to the uniform and perpetual consent of evangelical doctrine, which quite strippeth man of all matter of boasting, and ascribeth the glory of this benefit to God’s grace only; and contrary to the Apostle, witnessing that it is God, who shall confirm us even unto the end, that we be blameless in the day of our Lord Jesus Christ (1 Cor 1:8 ).
That teach, That the regenerate and true believers not only may totally and finally fall from justifying faith, as also from grace and salvation, but that frequently also they indeed do fall from all these, and perish everlastingly. For this opinion makes the vey grace of justification and regeneration, and Christ’s continual custody, void and of no effect; contrary to the express words of St. Paul, While we were yet sinners, Christ died for us: much more, then, being now justified by his blood, we shall be saved from wrath through him (Rom 5:8-9 ). And contrary to the Apostle St. John, Whosoever is born of God, doth no commit sin: for his seed remaineth in him, neither can he sin, because he is born of God (1 Jhn 3:9 ). And also contrary to the words of our Saviour, I give eternal life unto my sheep, and they shall never perish, neither shall any pluck them out of my hand: my Father which gave them me, is greater than all; none is able to pluck them out of my Father’s hand (John 10:28-29 ).
That teach, That the regenerate and true faithful, may sin the sin unto death, or against the Holy Ghost. Where the same apostle John, in the fifth chapter of his first Epistle, after having (vv. 16–17) made mention of such as sinned unto death, and forbidden to pray for them, presently (v. 18) addeth: We know that whosoever is born of God sinneth not (to with that kind of sin); but he that is begotten of God, keepeth himself, and that wicked one toucheth him not (1 Jhn 5:18 ).
That teach, That no certainty of future perseverance can be had in this life, without special revelation. For by this doctrine the solid comfort of true believers in this life is quite taken away, and the doctrine of doubtfulness (avouched by the Papists) is brought again into the Church. Whereas the holy scripture everywhere draweth this assurance, not from special and extraordinary revelations, but from the proper marks and signs of God’s children, and from the unfailable promises made by God himself: especially the Apostle Paul, No creature is able to separate us from the love of God, which is in Jesus Christ [or Christ Jesus our Lord] (Rom 8:39 ). And St. John, He that keepeth his commandments, dwelleth in him, and he in him: and hereby we know that he abideth in us, even by the Spirit which he hath given us (1 Jhn 3:24 ).
That teach, That the doctrine maintaining assurance of perseverance and of salvation, is, of its own nature and guise, a soft pillow for the flesh, and hurtful to good manners, godliness, prayer, and other holy courses: and contrariwise, that it is a very commendable thing to be doubtful such perseverance. For the opposers of this assurance do evidently shew, that they know not the powerfulness of God’s grace, nor the operation of the Holy Ghost dwelling in the heart, and spare not to outface the apostle St. John, affirming the contrary in express terms, Beloved, now are we the sons of God: and it doth not yet appear what we shall be: but we know, that when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him, purifieth himself even as he is pure (1 Jhn 3:2-3 ). They are also refuted by the examples of holy men, both in the Old and the New Testament, who, though well assured of their own perseverance and salvation, yet gave not over prayers, and other exercises of godliness.
That teach, That the faith of those that believe but for a season, differeth not from justifying and saving faith, but only in respect of continuance. For Christ himself (Matt 13:20 and Luke 8:13 ) manifestly putteth a threefold disparison between temporizers and true believers: saying, that those receive the seed in stony ground, these in good ground, that is, in an honest and good heart: those want root, these have a fast root: those are fruitless, these bring forth their fruit with diversity of yieldance, and that with patience, that is, with constancy and perseverance.
That teach, That it is not absurd that a man should lose his first regeneration, and be again and again new-born spiritually. For they that teach this, do thereby deny the incorruptibleness of that divine seed, whereof we are born anew; contrary to the testimony of the Apostle St. Peter: Being born again, not of corruptible seed, but of incorruptible (1 Pet 1:23 ).
That teach, That Christ never prayed for the faithful’s infallible perseverance in faith. For they contradict Christ himself, saying to Peter, I have prayed for thee, that thy faith fail not (Luke 22:32 ): and the evangelist John also witnessing that himself prayed, not only for his Apostles, but also for all that should believe by their word (John 17:20 ); when he said, Holy Father, keep through thine own name those whom thou hast given me. And, I pray not, that you shouldst take them out of the world, but that thou shouldst keep them from the evil (John 17:11 , 15). top
And this is the plain, simple, and natural explication of the orthodox doctrine concerning The Five Articles controverted in united provinces of the Low Countries; as also the rejection of those errors, wherewith the Churches of the said Netherlands have for a time been much troubled. Which their determination the Synod holdeth to be taken out of the God’s word, and agreeable to the Confessions of the Reformed Churches. Whereby it manifestly appeareth, with how small truth, equity, and charity, some (whom such dealings least beseemed) have laboured to beat into the people’s head:
That the doctrine of the Reformed Churches, concerning Predestination, and the points thereon appendant, doth, of its own bent and inclination, call off men’s minds from all religion and piety: that it is the cushion which the devil layeth under our flesh; the very castle of Satan, out of which he layeth watch for all, woundeth most men, and striketh dead very many with the darts, as well of despair as of security:
That this doctrine maketh God the author of sin, unjust, tyrant, an hypocrite; and that it is nothing else but a patched composure of Stoicism, Manicheism, Libertinism, Turcism:
That it maketh men carnally secure, as being thereby persuaded that the elect, live they how they list, must needs be saved, therefore may on God’s name run through all the outrageous villinies in the world: and contrariwise, that it booteth not the reprobates for their salvation, though they should sincerely perform all the good works which any saint hath done:
That by it we are taught, that God, out of his own absolute will, and mere purpose, without any respect at all of sin, hath foreordained and created the far greatest part of men in the world to be damned for ever:
That, as election is the fountain and original cause of faith and good works, so in like manner reprobation is the cause of infidelity and wickedness:
That many of the children of the faithful are, in their infancy, without any guilt at all, taken from their mother’s breasts, and tyrannously cast headlong into hell-fire: so that neither the sacrament of baptism, nor the prayers of the Church at their baptizing, can at all avail them:
And many other obloquies of this strain, which the Reformed Churches not only do not admit, but also detest with all their heart.
Wherefore this Synod, holden at Dort, requesteth, and in the name of the Lord abjureth, all, whosoever in godly zeal call upon the name of our Saviour Jesus Christ, that they would be please to judge of the doctrine of the Reformed Churches, not out of calumnies raked up here and there, no, nor out of private tenets of some, whether old or new, doctors, and those oftentimes either sinisterly cited, or corrupted and strained to a sense never intended by the authores; but out of the published Confessions of the Churches themselves, and (for these points) out of this Declaration of orthodox doctrine, agreed upon and enacted by the joint consent of all and every members of this whole Synod.
And as for rash and slanderous traducers, the Synod earnestly advertiseth them to look unto it, and consider how heavy an account they are to give unto God, that bear false witness against so many Churches, and so many Church Confessions, trouble the consciences of the weak, and labour to draw the society of truly believers into suspicion with many.
Lastly, this Synod exhorteth all their fellow-ministers of the Gospel to have a pious and religious care in the handling of this doctrine, whether in schools or pulpits; and whensoever they undertake it by word or pen, discreetly to accommodate the same to the advancement of God’s glory, to the promoting of holiness of life, and to the comforting of afflicted and affrighted souls: to frame, not only their judgment, but also their style of speech, by the square of the scriptures, and suitably to the analogy of faith: lastly, to forbear all such phrases, or manner of speech, as pass the bounds set out unto us of the right meaning of the holy scriptures, and withal give wayward wranglers just occasion of traducing or slandering the doctrine of the Reformed Churches.
The Son of God, Jesus Christ, who, sitting at the right hand of his Father, bestoweth gifts to men, sanctify us in his truth; bring back into the way of truth those that are gone astray; stop the mouths of those that slander sound doctrine; and endue the faithful ministers of his word with the Spirit of wisdom and discretion; that all they utter may tend to the glory of God, and the edification of their hearers! Amen.
This is our opinion and judgment: in witness whereof we have hereto subscribed. top
The Approbation of the Estates General
The Estates General of the United Provinces of the Netherlands, to all that shall see or read these presents, Greeting:
Whereas, for the abolishment of those lamentable and most hurtful controversies, some years since (to the great damage of our commonwealth, the breach of our Church peace) raised about the notorious Five Articles (so called), and the points appendant thereon, we thought fit, according to the good course usually taken, both in God’s Church generally, and particularly in the Belgic Church itself, to summon a National Synod of all the Churches of our United Provinces, to be assembled at Dort; and for the better celebrating the said Synod to be especial benefit of these countries, have, without spare of our labour or charges, requested and obtained to be sent hither many worthy, learned, and notable divines of the Reformed Churches in divers foreign nations, as by their several subscriptions unto the Synodical judgment doth appear; and have also, for the well-ordering of the said Synod, deputed for every several Province our delegates, who, by their presence from the beginning to the ending of the sessions of that Assembly, might take care that all things might be conducted there (according to our sincere intention) in the fear of God, in decent order, and by the rule of God’s word only: and whereas the said Synod hath not, by God’s singular blessing, with so joint a consent of all and every, as well strangers as domestics, given their judgment concerning the aforesaid heads of doctrine, and hath moreover passed a Synodical censure upon the teachers of those erroneous points; and also, with our knowledge and consent, hath, upon the 6th of May last past, published the said decrees and sentences: we, being desirous that the Churches of these countries may fully enjoy the fruit of this great and holy work, (being such as the Reformed Churches never saw before,) and holding nothing more dear, nor more pertinent to our charge, than the glory of God’s most sacred name, the maintaining and spreading of the true Reformed religion, (which is the foundation of our prosperity, and the bond of combination among the confederate Provinces,) and the concord, peace, and tranquillity of our Churches; as also the preserving of correspondence and communion between the Churches within these countries, and all other foreign Reformed Churches, from which we neither may nor can dissever ourselves; having viewed, recognised, and duly examined and weighed the aforesaid five doctrinal heads, other than that which shall be conformable and agreeing with the forenamed judgment, shall be taught or spread in the Churches of these countries. And accordingly we enjoin and command all ecclesiastic assemblies, all Church ministers, professors, and doctors of divinity, rectors of colleges, and all and every one whom these things may any way concern, faithfully and sincerely to follow the same, and to conform themselves thereunto in the performance of their ministry and functions.
And to the end that our good intention may attain full effect on all sides, we enjoin and command the States, Generals, and Deputies of States, the Counsellors and Deputies of the Provinces of Gelders, Zutphen, Holland and Westfriesland, Zealand, Utrecht, Friesland, Overyssel, Groningen, and the Omlands, and all other officers, judges, and justices, to observe and maintain, and cause to be observed and maintained, the aforesaid Synodical judgment, with the appurtenances: so that neither themselves make any immutation of them, nor suffer to be attempted by others in any sort: for that we hold and judge this course necessary to be taken for the promoting of God’s glory, for the welfare and securing of this State, and for the peace and tranquility of this Church.
Given under our seal, signed by our President, and subscribed by our Secretaty, at Gravenhague, Jule 2, 1619.
† This symbol indicates references added in later editions of a confession or catechism
‡ This symbol indicates references added by editors of the RSB project top
