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