Belgic Confession of Faith - Text
General Information
Article 1 - There Is One Only God
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.
Eph. 4:6; Deut. 6:4; 1 Tim. 2:5; 1 Cor. 8:6
John 4:24
Isa. 40:28
Rom. 11:33
Rom. 1:20
Mal. 3:6
Isa. 44:6
1 Tim. 1:17
Jer. 12:1
Matt. 19:17
Jas. 1:17; 1 Chron. 29:10-12
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; 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 divinity, as the apostle Paul saith (Rom. 1:20). All which
things are sufficient to convince men, and leave them without excuse.
Secondly, He makes Himself more clearly and 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.
Ps. 19:2; Eph. 4:6
Ps. 19:8; 1 Cor. 12:6
Article 3 - 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. 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.
2 Pet. 1:21
Ex. 24:4; Ps. 102:19; Hab. 2:2
2 Tim. 3:16; Rev. 1:11
Ex. 31:18
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, namely,
Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the books of Joshua, Judges,
Ruth, 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, namely, Matthew, Mark,
Luke, and John; the Acts of the Apostles; the fourteen epistles of the apostle
Paul, namely, 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.
Article 5 - From Whence the Holy Scriptures Derive Their Dignity and
Authority
We receive all these books, and these only, as holy and
canonical, for the regulation, foundation, and confirmation 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 witnesseth 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.
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 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 to detract from the authority of the other sacred books.
Article 7 - The Sufficiency of the Holy Scriptures to be the Only Rule of
Faith
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 saith. For since it is forbidden
to add unto or take away any thing from the Word of God, it doth 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
doth 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.
Rom. 15:4; John 4:25; 2 Tim. 3:15-17; 1 Pet. 1:1; Prov. 30:5; Rev. 22:18;
John 15:15; Acts 2:27
1 Pet. 4:11; 1 Cor. 15:2-3; 2 Tim. 3:14; 1 Tim. 1:3; 2 John 10
Gal. 1:8-9; 1 Cor. 15:2; Acts 26:22; Rom. 15:4; 1 Pet. 4:11; 2 Tim. 3:14
Deut. 12:32; Prov. 30:6; Rev. 22:18; John 4:25
Matt. 15:3; 17:5; Mark 7:7; Isa. 1:12; 1 Cor. 2:4
Isa. 1:12; Rom. 3:4; 2 Tim. 4:3-4
Ps. 62:10
Gal. 6:16; 1 Cor. 3:11; 2 Thes. 2:2
1 John 4:1
2 John 10
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, who is 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 hath not assumed the flesh, nor hath the Holy Ghost,
but the Son only. The Father hath never been without His Son, or without His
Holy Ghost. For they are all three coeternal and coessential. There is neither
first nor last; for they are all three one, in truth, in power, in goodness,
and in mercy.
Isa. 43:10
1 John 5:7; Heb. 1:3
Matt. 28:19
1 Cor. 8:6; Col. 1:16
John 1:1,2; Rev. 19:13; Prov. 8:12
Prov. 8:12,22
Col. 1:15; Heb. 1:3
Matt. 12:28
John 15:26; Gal. 4:6
Phil. 2:6,7; Gal. 4:4; John 1:14
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 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 1:26, 27,
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. And Genesis
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 saith God created, He 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. 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;9 the
Son is our Savior and Redeemer by His blood;10 the Holy Ghost is our Sanctifier
by His dwelling in our hearts.
This doctrine of the Holy Trinity hath always been defended and maintained
by 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 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.
Gen. 1:26,27
Gen. 3:22
Matt. 3:16-17
Matt. 28:19
Luke 1:35
2 Cor. 13:13
1 John 5:7
Ps. 45:8; Isa. 61:1
Eccl. 12:3; Mal. 2:10; 1 Pet. 1:2
1 Pet. 1:2; 1 John 1:7; 4:14
1 Cor. 6:11; 1 Pet. 1:2; Gal. 4:6; Tit. 3:5; Rom. 8:9; John 14:16
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, begotten from eternity, not made nor
created (for then He would be a creature), but coessential 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 saith that God created the world; and John
saith that all things were made by that Word, which he calleth God. And the
apostle saith 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 saith: His goings forth have been from of old,
from everlasting. And the apostle: He hath neither beginning of days nor end of
life. He therefore is that true, eternal, and almighty God, whom we invoke,
worship, and serve.
John 1:18,49
John 1:14; Col. 1:15
John 10:30; Phil. 2:6
John 1:2; 17:5; Rev. 1:8
Heb. 1:3
Phil. 2:6
John 8:23,58; 9:35-37; Acts 8:37; Rom. 9:5
Gen. 1:1
John 1:3
Heb. 1:2
Col. 1:16
Col. 1:16
Mic. 5:2
Heb. 7:3
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 and Son; 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 Scriptures teach us.
Ps. 33:6,17; John 14:16
Gal. 4:6; Rom. 8:9; John 15:26
Gen. 1:2; Isa. 48:16; 61:1; Acts 5:3-4; 28:25; 1 Cor. 3:16; 6:19; Ps. 139:7
Article 12 - The Creation
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, 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 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 strategems 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.
Gen. 1:1; Isa. 40:26; Heb. 3:4; Rev. 4:11; 1 Cor. 8:6; John 1:3; Col. 1:16
Heb. 1:3; Ps. 104:10; Acts 17:25
1 Tim. 4:3-4; Gen. 1:29-30; 9:2-3; Ps. 104:14-15
1 Cor. 3:22; 6:20; Matt. 4:10
Col. 1:16
Ps. 103:20; 34:8; 148:2
Heb. 1:14; Ps. 34:8
John 8:44; 2 Pet. 2:4; Luke 8:31; Jude 6
Matt. 25:3
1 Pet. 5:8; Job 1:7
Gen. 3:1; Matt. 13:25; 2 Cor. 2:11; 11:3,14
Matt. 25:41; Luke 8:30,31
Acts 23:8
Article 13 - Divine Providence
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 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, 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.
John 5:17; Heb. 1:3; Prov. 16:4; Ps. 104:9, etc.; Ps. 139:2,
etc.
Jas. 4:15; Job 1:21; 1 Kings 22:20; Acts 4:28; 1 Sam. 2:25; Ps. 115:3;
45:7; Amos 3:6; Deut. 19:5; Prov. 21:1; Ps. 105:25; Isa. 10:5-7; 2 Thes. 2:11;
Ezek.
14:9; Rom. 1:28; Gen. 45:8; 1:20; 2 Sam. 16:10; Gen. 27:20; Ps. 75:7-8; Isa.
45:7; Prov. 16:4; Lam. 3:37-38; 1 Kings 22:34,38; Ex. 21:13
Matt. 8:31,32; John 3:8
Rom. 11:33-34
Matt. 8:31; Job 1:12; 2:6
Matt. 10:29-30
Article 14 - 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, 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 honor, 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 hath 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 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, and has nothing of himself unless
it is given him from heaven. 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 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 any thing as of ourselves, but that our
sufficiency is of God? 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. For there is no will nor understanding, conformable to the divine
will and understanding, but what Christ hath wrought in man; which He teaches
us when He saith, Without Me ye can do nothing.
Gen. 1:26; Eccl. 7:29; Eph. 4:24
Gen. 1:31; Eph. 4:24
Ps. 49:21; Isa. 59:2
Gen. 3:6,17
Gen. 1:3,7
Isa. 59:2
Eph. 4:18
Rom. 5:12; Gen. 2:17; 3:19
Rom. 3:10
Acts 14:16-17; 17:27
Rom. 1:20,21; Acts 17:27
Eph. 5:8; Matt. 6:23
John 1:5
Isa. 26:12; Ps. 94:11; John 8:34; Rom. 6:17; 7:5,17
John 3:27; Isa. 26:12
John 3:27; 6:44,65
Rom. 8:7
1 Cor. 2:14; Ps. 94:11
2 Cor. 3:5
Phil. 2:13
John 15:5
Article 15 - Original Sin
We believe that, through the disobedience of Adam, original
sin is extended to all mankind; which is a corruption of the whole nature, and
an hereditary disease, wherewith infants themselves are infected even in their
mother's womb, and which produceth in man all sorts of sin, being in him as a
root thereof; and 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.
Rom. 5:12,13; Ps. 51:7; Rom. 3:10; Gen. 6:3; John 3:6; Job 14:4
Isa. 48:8; Rom. 5:14
Gal. 5:19; Rom. 7:8,10,13,17-18,20,23
Eph. 2:3,5
Rom. 7:18,24
Article 16 - 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: merciful, since He
delivers and preserves from this perdition all whom He, in His eternal and
unchangeable counsel, of mere goodness hath 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.
Rom. 9:18,22-23; 3:12
Rom. 9:15-16; 11:32; Eph. 2:8-10; Ps. 100:3; 1 John 4:10; Deut. 32:8; 1 Sam.
12:22; Ps. 115:5; Mal. 1:2; 2 Tim. 1:9; Rom. 8:29; 9:11,21; 11:5-6; Eph.1:4;
Tit. 3:4-5; Acts 2:47; 13:48; 2 Tim. 2:19-20; 1 Pet. 1:2; John 6:27;15:16; 17:9
Rom. 9:17,18; 2 Tim. 2:20
Article 17 - The Recovery of Fallen Man
We believe that our most gracious God, in His admirable
wisdom and goodness, seeing that man had thus thrown himself into temporal and
spiritual 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.
Gen. 3:8-9,19; Isa. 65:1-2
Heb. 2:14; Gen. 22:18; Isa. 7:14; John 7:42; 2 Tim. 2:8; Heb. 7:14; Gen. 3:15;
Gal. 4:4
Article 18 - Of the Incarnation of Jesus Christ
We confess, therefore, that God did fulfull 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.
Isa. 11:1; Luke 1:55; Gen. 26:4; 2 Sam. 7:12; Ps. 132:11; Acts
13:23
1 Tim. 2:5; 3:16; Phil. 2:7
Heb. 2:14-15; 4:15
Luke 1:31,34-35
Matt. 26:38; John 12:27
Heb. 2:14
Acts 2:30
Ps. 132:11; Rom. 1:3
Luke 1:42
Gal. 4:4
Jer. 33:15
Isa. 11:1
Heb. 7:14
Rom. 9:5
Gen. 22:18; 2 Sam. 7:12; Matt. 1:1; Gal. 3:16
Heb. 2:15-17
Isa. 7:14; Matt. 1:23
Article 19 - 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; 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 hath always remained uncreated, without beginning of days or end of
life, filling heaven and earth, 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. And though He hath by
His resurrection given immortality to the same, nevertheless He hath 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.
Heb. 7:3
1 Cor. 15:13,21; Phil. 3:21; Matt. 26:11; Acts 1:2,11; 3:21; Luke 24:39; John
20:25,27
Luke 23:46; Matt. 27:50
Article 20 - God Hath Manifested His Justice and Mercy in Christ
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.
Heb. 2:14; Rom. 8:3,32-33
Isa. 53:6; John 1:29; 1 John 4:9
Rom. 4:25
Article 21 - 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 Melchizedek; and that He hath
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 hath 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, Savior, because He should
save His people from their sins.
Ps.110:4; Heb. 5:10
Col. 1:14; Rom. 5:8-9; Col. 2:14; Heb. 2:17; 9:14; Rom. 3:24; 8:2; John 15:3;
Acts 2:24; 13:28; John 3:16; 1 Tim. 2:6
Isa. 53:5,7,12
Luke 23:22,24; Acts 13:28; Ps. 22:16; John 18:38; Ps. 69:5; 1 Pet. 3:18 Ps. 69:5
1 Pet. 3:18
Luke 22:44
Ps. 22:2; Matt. 27:46
1 Cor. 2:2
Phil. 3:8
Heb. 9:25-26; 10:14
Matt. 1:21; Acts 4:12
Article 22 - 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, 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 Savior.
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 hath 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 they become ours, are more than sufficient to
acquit us of our sins.
Eph. 3:16-17; Ps. 51:13; Eph. 1:17-18; 1 Cor. 2:12
1 Cor. 2:2; Acts 4:12; Gal. 2:21; Jer. 23:6; 1 Cor. 1:30; Jer. 31:10
Matt. 1:21;Rom. 3:27; 8:1,33
Rom. 3:27; Gal. 2:6; 1 Pet. 1:4-5; Rom. 10:4
Jer. 23:6; 1 Cor. 1:30; 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
Article 23 - Wherein Our Justification Before God Consists
We believe that our salvation consists in the remission of
our sins for Jesus Christ's sake, and 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
saith, 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 approaching 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.
Luke 1:77; Col. 1:14; Ps. 32:1-2; Rom. 4:6-7
Rom. 3:23-24; Acts 4:12
Ps. 115:1; 1 Cor. 4:7; Rom. 4:2
1 Cor. 4:7; Rom. 4:2; 1 Cor. 1:29,31
Rom. 5:19
Heb. 11:6-7; Eph. 2:8; 2 Cor. 5:19; 1 Tim. 2:6
Rom. 5:1; Eph. 3:12; 1 John 2:1
Gen. 3:7
Isa. 33:14; Deut. 27:26; James 2:10
Ps. 130:3; Matt. 18:23-26; Ps. 143:2; Luke 16:15
Article 24 - 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, doth 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 as is called in Scripture a faith that worketh by love, 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. 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 worketh 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 commanded you, say we are unprofitable servants: we have done
that which was our duty to do.
In the meantime we do 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 can do no work but what is
polluted by our flesh, and also punishable;and although we could perform such
works, still the remembrance of one sin is sufficient to make God reject them.
Thus, then, we would always be indoubt, 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 Savior.
1 Pet. 1:23; Rom. 10:17; John 5:24
1 Thes. 1:5; Rom. 8:15; John 6:29; Col. 2:12; Phil. 1:1,29; Eph. 2:8
Acts 15:9; Rom. 6:4, 22; Tit. 2:12; John 8:36
Tit. 2:12
Tit. 3:8; John 15:5; Heb. 11:6; 1 Tim. 1:5
1 Tim. 1:5; Gal. 5:6; Tit. 3:8
2 Tim. 1:9; Rom. 9:32; Tit. 3:5
Rom. 4:4; Gen. 4:4
Heb. 11:6; Rom. 14:23; Gen. 4:4; Matt. 7:17
1 Cor. 4:7; Isa. 26:12; Gal. 3:5; 1 Thes. 2:13
Phil. 2:13
Luke 17:10
Matt. 10:42; 25:34-35; Rev. 3:12,21; Rom. 2:6; Rev. 2:11; 2 John 8; Rom. 11:6
Eph. 2:9-10
Isa. 64:6
Isa. 28:16; Rom. 10:11; Hab. 2:4
Article 25 - 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 the shadows are accomplished; so that the
use of them must be abolished among Christians; 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.
Rom. 10:4
Gal. 5:2-4; 3:1; 4:10-11; Col. 2:16-17
2 Pet. 1:19
Article 26 - Christ's Intercession
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 hath appointed between
Him and us, ought in no wise affright us by His majesty, or cause us to seek
another according to our fancy. 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 hath power and
majesty, who is there that hath so much of both as He who sits at the right
hand of His Father, and who hath 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 dishonoring
instead of honoring 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 account of our own worthiness, but only on account 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, 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 the sins of the people. For in that He Himself hath
suffered, being tempted, He is able to succor 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 saith:
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 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.
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. To what purpose
should we then seek another advocate, since it hath pleased God to give us His
own Son as our Advocate? Let us not forsake 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 only 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.
1 Tim. 2:5; 1 John 2:1; Rom. 8:33
Hos. 13:9; Jer. 2:13,33
John 10:11; 1 John 4:10; Rom. 5:8; Eph. 3:19; John 15:13
Phil. 2:7
Rom. 5:8
Mark 16:19; Col. 3:1; Rom. 8:33; Matt. 11:27; 28:18
Acts 10:26; 14:15
Dan. 9:17-18; John 16:23; Eph. 3:12; Acts 4:12; 1 Cor. 1:31; Eph. 2:18
Heb. 2:17,18
Heb. 4:14-16
Heb. 10:19,22
Heb. 7:24,25
John 14:6
Ps. 44:21
1 Tim. 2:5; 1 John 2:1; Rom. 8:33
Luke 11:2
John 4:17; 16:23; 14:13
Article 27 - The Catholic Christian Church
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 hath 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 He 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; 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.
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.
Isa. 2:2; Ps. 46:5; 102:14; Jer. 31:36
Matt. 28:20; 2 Sam. 7:16
Luke 1:32-33; Ps. 89:37-38; 110:2-4
Matt. 16:18; John 16:33; Gen. 22:17; 2 Tim. 2:19
Luke 12:32; Isa. 1:9; Rev. 12:6,14; Luke 17:21; Matt. 16:18
Rom. 12:4; 11:2,4; 1 Kings 19:18; Isa. 1:9; Rom. 9:29
Acts 4:32
Eph. 4:3-4
Article 28 - Every One is Bound to Join Himself to the True Church
We believe, since this holy congregation is an assembly of
those who are saved, and 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 those who
do not belong to the Church, and to join themselves to this congregation,
wheresoever God hath established it, even though the magistrates and edicts of
princes be 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.
1 Pet. 3:20; Joel 2:32
Acts 2:40; Isa. 52:11
Ps. 22:23; Eph. 4:3,12; Heb. 2:12
Ps. 2:10-12; Matt. 11:29
Eph. 4:12,16; 1 Cor. 12:12, etc.
Acts 2:40; Isa. 52:11; 2 Cor. 6:17; Rev. 18:4
Matt. 12:30; 24:28; Isa. 49:22; Rev. 17:14
Dan. 3:17-18; 6:8-10; Rev. 14:14; Acts 4:17,19; 17:7; 18:13
Article 29 - 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 assume to themselves the name of the Church. But we speak here
not 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 rejected, 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 Savior, they avoid sin, follow after righteousness, love the
true God and their neighbor, 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
relieth 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.
Matt. 13:22; 2 Tim. 2:18-20; Rom. 9:6
John 10:27; Eph. 2:20; Acts 17:11-12; Col. 1:23; John 8:47
Matt. 28:19; Luke 22:19; 1 Cor. 11:23
Matt. 18:15-18; 2 Thes. 3:14-15
Matt. 28:2; Gal. 1:6-8
Eph. 1:22-23; John 10:4-5,14
Eph. 1:13; John 17:20
1 John 4:2
1 John 3:8-10
Rom. 6:2; Gal. 5:24
Rom. 7:6,17; Gal. 5:17
Col. 1:14
Col. 2:18-19
Ps. 2:3
Rev. 12:4; John 16:2
Rev. 17:3,4,6
Article 30 - The Government of and Offices in the Church
We believe that this true Church must be governed by the
spiritual policy which our Lord hath 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.
Eph. 4:11; 1 Cor. 4:1-2; 2 Cor. 5:20; John 20: 23; Acts 26:17-18; Luke 10:16
Acts 6:3; 14:23
Matt. 18:17; 1 Cor. 5:4-5
1 Tim. 3:1; Tit. 1:5
Article 31 - The Ministers, Elders, and Deacons
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 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.
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.
1 Tim. 5:22
Acts 6:3
Jer. 23:21; Heb. 5:4; Acts 1:23; 13:2
1 Cor. 4:1; 3:9; 2 Cor. 5:20; Acts 26:16-17
1 Pet. 2:25; 5:4; Isa. 61:1; Eph. 1:22; Col. 1:18
1 Thes. 5:12,13; 1 Tim. 5:17; Heb. 13:17
Article 32 - The Order and Discipline of the Church
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, hath 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.
Col. 2:6-7
1 Cor. 7:23; Matt. 15:9; Isa. 29:13; Gal. 5:1; Rom. 16:17-18
Matt. 18:17; 1 Cor. 5:5; 1 Tim. 1:20
Article 33 - The Sacraments
We believe that our gracious God, on account of our weakness
and infirmities, hath 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 hath 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 worketh 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 hath instituted, which are two only, namely, the sacrament of baptism, and
the holy supper of our Lord Jesus Christ.
Rom. 4:11; Gen. 9:13; 17:11
Col. 2:11,17; 1 Cor. 5:7
Matt. 26:36; 28:19
Article 34 - Holy Baptism
We believe and confess that Jesus Christ, who is the end of
the law, hath made an end, by the shedding of His blood, of all other sheddings
of blood 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, 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 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,
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, 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 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; 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 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.
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 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. Moreover, what circumcision was to the
Jews, that baptism is to our children. And for this reason Paul calls baptism
the circumcision of Christ.
Rom. 10:4
Col. 2:11; 1 Pet. 3:21; 1 Cor. 10:2
Matt. 28:19
1 Cor. 6:11; Tit. 3:5; Heb. 9:14; 1 John 1:7; Rev. 1:6
John 19:34
Matt. 3:11; 1 Cor. 3:5,7; Rom. 6:3
Eph. 5:26; Acts 22:16; 1 Pet. 3:21
Gal. 3:27; 1 Cor. 12:13; Eph. 4:22-24
Mark16:16; Matt. 28:19; Eph. 4:5; Heb. 6:2
Acts 2:38; 8:16
Matt. 19:14; 1 Cor. 7:14
Gen. 17:11-12
Col. 2:11-12
John 1:29; Lev. 12:6
Col. 2:11
Article 35 - The Holy Supper of Our Lord Jesus Christ
We believe and confess that our Savior Jesus Christ did
ordain and institute the sacrament of the Holy Supper, 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, 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 hath 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 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, 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,
hath 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 Savior in our souls, for the support of
our spiritual life.
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 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 doth 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 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, 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 among us a holy remembrance of the
death of Christ our Savior, 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 neighbor.
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.
Matt. 26:26; Mark 14:22; Luke 22:19; 1 Cor. 11:23-25
John 3:6
John 3:5
John 5:23,25
1 John 5:12; John 10:28
John 6:32-33,51
John 6:63
Mark 6:26
1 Cor. 10:16-17; Eph. 3:17; John 6:35
John 6:55-56; 1 Cor. 10:16
Acts 3:21; Mark 16:19; Matt. 26:11
Matt. 26:26, etc.; Luke 22:19-20; 1 Cor. 10:2-4
Isa. 55:2; Rom. 8:22-23
1 Cor. 11:29; 2 Cor. 6:14-15; 1 Cor. 2:14
Acts 2:42; 20:7
1 Cor. 11:27-28
Article 36 - The Magistrates
We believe that our gracious God, because of the depravity
of mankind, hath 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 hath invested the magistracy
with the sword, for the punishment of evil doers, and for the praise 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 honored 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 honor 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, thatGod 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 error of the Anabaptists and other seditious people,
and in general all those who reject the higher powers and magistrates, and
would subvert justice, introduce a community of goods, and confound that
decency and good order which God hath established among men.
Ex. 18:20, etc.; 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 Isa. 49:23,25; 1
Kings 15:12; 2 Kings 23:2-4
Tit. 3:1; Rom. 13:1
Mark 12:17; Matt. 17:24
Acts 4:17-19; 5:29; Hos. 5:11
Jer. 29:7; 1 Tim. 2:1-2
2 Pet. 2:10
Jude 8, 10
Article 37 - 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, 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 the elect; because then their full deliverance shall be
perfected, and there they shall receive the fruits of their labor 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
honor; 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).
Matt. 24:36; 25:13; 1 Thes. 5:1-2; Rev. 6:11; Acts 1:7; 2 Pet. 3:10 Acts
1:11
2 Thes. 1:7-8; Acts 17:31; Matt. 24:30; 25:31; Jude 15; 1 Pet. 4:5; 2 Tim. 4:1
2 Pet. 3:7,10; 2 Thes. 1:8
Rev. 20:12-13; Acts 17:31; Heb. 6:2; 9:27; 2 Cor. 5:10; Rom. 14:10
1 Cor. 15:42; Rev. 20:12-13; 1 Thes. 4:16
John 5:28-29; 6:54; Dan. 12:2; Job 19;26-27
1 Cor. 15:51-53
Rev. 20:12-13; 1 Cor. 4:5; Rom. 14:11-12; Job 34:11; John 5:24; Dan. 12:2; Ps.
62:13; Matt. 11:22; 23:33; John 5:29; Rom. 2:5-6; 2 Cor. 5:10; Heb. 6:2;:27
Rom. 2:5; Jude 15; Matt. 12:36
1 Cor. 4:5; Rom. 2:1-2,16; Matt. 7:1-2
Rev. 6:15-16; Heb. 10:27
Luke 21:28; 1 John 3:2; 4:17; Rev. 14:7; 2 Thes. 1:5-7; Luke 14:14
Dan. 7:26
Matt. 25:46; 2 Thes. 1:6-8; Mal. 4:3
Rom. 2:15
Rev. 21:8; 2 Pet. 2:9
Mal. 4:1; Matt. 25:41
Matt. 25:34; 13:43
Matt. 10:32
Isa. 25:8; Rev. 21:4
Isa. 66:5
Isa. 64:4; 1 Cor. 2:9
Heb. 10:36-38
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