Christ
Church
Book of Confessions
Introduction
Our various creeds and confessions express an important part of who we are as a church. We confess and believe together with our fathers in the faith and our brothers throughout the world. We are baptized into their company as members of the same body, the Church of our Lord Jesus Christ, and with them we eat of a common loaf and drink from a common cup. Their creed is our creed, even as their life is our life—one Lord, one faith, and one baptism. The elders of Christ Church therefore subscribe to these creeds and confessions, holding them to be a faithful witness to what the Scriptures teach, and as a means of identifying with the broader Church.
We hold to the ancient creeds as defining the faith once delivered to the saints, and we hold that no one rejecting the truths proclaimed in these creeds can be right with God.
We hold to the distinctive truths of our reformational confessions, knowing that many faithful Christians have differed with portions of these confessions. We confess our view that these confessions faithfully represent of Scripture, but we do this, not as a means of dividing with Christians who differ, but rather to make a faithful and charitable testimony of what we believe Scripture to teach. These confessions represent the understanding of our church officers, and are not binding on the members of our church.
In this spirit, we therefore commend the Thirty-Nine Articles of Religion as an faithful and historic testimony of the martyr church, but we reject any use of that confession as a museum piece, where the form of religion is kept but not the power of it.
We therefore approve the Three Forms of Unity for use in liturgy and catechesis, and heartily commend their pastoral approach. We reject any unfaithful spirit that would take this more organic and pastoral approach to confession as an excuse to make room for an unbelieving spirit that rejects any pointed accountability.
We therefore approve the Westminster Confession and Shorter Catechism for use in doctrinal accountability for officers of the church. To preserve clear accountability for our officers, our confessions should be construed to harmonize wherever possible, but in areas where they cannot be harmonized we defer to language of the Westminster Confession of Faith. For this reason, we declare our exceptions to that confession only. We reject any approach to Westminster that degrades into litigiousness, fractiousness, sectarianism, or gnat-strangling.
Contents
I believe in God the Father Almighty; Maker of heaven and earth, and in Jesus Christ, his only begotten Son, our Lord.
He was conceived by the Holy Ghost, and born of the virgin, Mary. He suffered under Pontius Pilate, was crucified, died, and was buried.
He descended into Hades.
On the third day He rose again, from the dead, ascended into Heaven, and sits at the right hand of God the Father Almighty; from thence He will come to judge the living and the dead.
I believe in the Holy Ghost, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.
And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made.
Who, for us men for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.
And I believe in the Holy Ghost, the Lord and Giver of Life; who proceeds from the Father and the Son; who with the Father and the Son together is worshipped and glorified; who spoke by the prophets.
And I believe one holy catholic and apostolic Church. I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen.
Therefore, following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer; one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the fathers has handed down to us.
Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith.
Which Faith except everyone do keep whole and undefiled,
without doubt he shall perish everlastingly.
And the Catholic Faith is this: That we worship one God in
Trinity, and Trinity in Unity,
Neither confounding the Persons, nor dividing the
Substance.
For there is one Person of the Father, another of the Son,
and another of the Holy Spirit.
But the Godhead of the Father, of the Son, and of the Holy
Spirit, is all one, the Glory equal, the Majesty co-eternal.
Such as the Father is, such is the Son, and such is the
Holy Spirit.
The Father uncreated, the Son uncreated, and the Holy
Spirit uncreated.
The Father unlimited, the Son unlimited, and the Holy
Spirit unlimited.
The Father eternal, the Son eternal, and the Holy Spirit
eternal.
And yet they are not three eternals, but one eternal.
As also there are not three infinites, nor three uncreated,
but one uncreated, and one infinites.
So likewise the Father is Almighty, the Son Almighty, and
the Holy Spirit Almighty.
And yet they are not three Almighties, but one Almighty.
So the Father is God, the Son is God, and the Holy Spirit
is God.
And yet they are not three Gods, but one God.
So likewise the Father is Lord, the Son Lord, and the Holy
Spirit Lord.
And yet not three Lords, but one Lord.
For like as we are compelled by the Christian verity: to
acknowledge every Person by himself to be both God and Lord,
So are we forbidden by the catholic Religion, to say, There
are three Gods, or three Lords.
The Father is made of none, neither created, nor begotten.
The Son is of the Father alone, not made, nor created, but
begotten.
The Holy Spirit is of the Father and of the Son, neither
made, nor created, nor begotten, but proceeding.
So there is one Father, not three Fathers; one Son, not
three Sons; one Holy Spirit, not three Holy Spirits.
And in this Trinity none is before, or after; none is
greater, or less than another;
But the whole three Persons are co-eternal together and
co-equal.
So that in all things, as is aforesaid, the Unity in
Trinity and the Trinity in Unity is to be worshipped.
He therefore that will be saved must thus think of the
Trinity.
Furthermore, it is necessary to everlasting salvation that
he also believe rightly the Incarnation of our Lord Jesus Christ.
For the right Faith is, that we believe and confess, that
our Lord Jesus Christ, the Son of God, is God and Man;
God, of the Substance of the Father, begotten before the
worlds; and Man, of the Substance of his Mother, born in the world;
Perfect God and perfect Man, of a reasonable soul and human
flesh subsisting;
Equal to the Father, as touching his Godhead; and inferior
to the Father, as touching his Manhood.
Who although he is God and Man, yet he is not two, but one
Christ;
One, not by conversion of the Godhead into flesh, but by
taking assumption of the Manhood into God;
One altogether, not by confusion of Substance, but by unity
of Person.
For as the reasonable soul and flesh is one man, so God and
Man is one Christ;
Who suffered for our salvation, descended into Hades, rose
again the third day from the dead.
He ascended into heaven, he sitteth on the right hand of
the Father, God Almighty,
From thence he shall come to judge the quick and the dead.
At whose coming all men shall rise again with their bodies
And shall give account for their own works.
And they that have done good shall go into life
everlasting, and they that have done evil into everlasting fire.
This is the catholic Faith, which except a man believe
faithfully, he cannot be saved.
I.
Of faith in the Holy Trinity.
There is but one living and true God, everlasting, without
body, parts, or passions; of infinite power, wisdom, and goodness; the maker and
preserver of all things both visible and invisible. And in unity of this Godhead
there be three Persons, of one substance, power, and eternity; the Father, the
Son, and the Holy Ghost.
II. Of the Word, or Son of God, which was made very man.
The Son, which is the Word of the Father, begotten from
everlasting of the Father, the very and eternal God, and of one substance with
the Father, took man's nature in the womb of the blessed Virgin, of her
substance: so that two whole and perfect natures, that is to say, the Godhead
and manhood, were joined together in one person, never to be divided, whereof is
one Christ, very God and very man, who truly suffered, was crucified, dead, and
buried, to reconcile His Father to us, and to be a sacrifice, not only for
original guilt, but also for all actual sins of men.
III. Of the going down of Christ into Hell.
Christ died for us, and was buried, so also is it to be
believed that He went down into Hell.
IV. Of the Resurrection of Christ.
Christ did truly rise again from death, and took again His
body, with flesh, bones, and all things appertaining to the perfection of man's
nature, wherefore He ascended into heaven, and there sitteth until He return to
judge all men at the last day.
V. Of the Holy Ghost.
The Holy Ghost, proceeding from the Father and the Son, is
of one substance, majesty, and glory with the Father and the Son, very and
eternal God.
VI. Of the sufficiency of the Holy Scriptures for Salvation.
Holy Scriptures containeth all things necessary to
salvation: so that whatsoever is not read therein, nor may be proved thereby, is
not to be required of any man, that it should be believed as an article of the
faith, or be thought requisite or necessary to salvation. In the name of Holy
Scripture, we do understand those Canonical books of the Old and New testament,
of whose authority was never any doubt in the Church.
Of the names and number of the Canonical Books.
Genesis.
Exodus.
Leviticus.
Numbers.
Deuteronomy.
Joshua.
Judges.
Ruth.
The First Book of Samuel.
The Second Book of Samuel.
The First Book of Kings.
The Second Book of Kings.
The First Book of Chronicles.
The Second Book of Chronicles.
The First Book of Esdras.
The Second Book of Esdras.
The Book of Esther.
The Book of Job.
The Psalms.
The Proverbs.
Ecclesiastes, or the Preacher.
Cantica, or Songs of Solomon.
Four Prophets the Greater.
Twelve Prophets the Less.
And the other books (as Hierome saith) the Church doth read
for example of life and instruction of manners; but yet doth it not apply them
to establish any doctrine; such are these following:
The Third Book of Esdras.
The Fourth Book of Esdras.
The Book of Tobias.
The Book of Judith.
The rest of the Book of Esther.
The Book of Wisdom.
Jesus the Son of Sirach.
Baruch the Prophet.
The Song of the Three Children.
The Story of Susanna.
Of Bel and the Dragon.
The Prayer of Manasses.
The First Book of Maccabees.
The Second Book of Maccabees.
All the books of the New Testament, as they are commonly
received, we do receive, and account them canonical.
VII. Of the Old Testament.
The Old Testament is not contrary to the New; for both in
the Old and New Testament everlasting life is offered to mankind by Christ, who
is the only Mediator between God and man, being both God and man. Wherefore
there are not to be heard which feign that the old fathers did look only for
transitory promises. Although the law given from God by Moses, as touching
ceremonies and rites, do not bind Christian men, nor the civil precepts thereof
ought of necessity to be received in any commonwealth; yet, notwithstanding, no
Christian man whatsoever is free from the obedience of the commandments which
are called moral.
VIII. Of the Three Creeds.
The three Creeds, Nicene Creed, Athanasius' Creed, and that
which is commonly called the Apostles' Creed, ought thoroughly to be received
and believed; for they may be proved by most certain warrants of Holy Scripture.
IX. Of Original or Birth Sin.
Original sin standeth not in the following of Adam (as the
Pelagians do vainly talk), but it is the fault and corruption of the nature of
every man that naturally is engendered of the offspring of Adam, whereby man is
very far gone from original righteousness, and is of his own nature inclined to
evil, so that the flesh lusteth always contrary to the spirit; and therefore in
every person born into this world, it deserveth God's wrath and damnation. And
this infection of nature doth remain, yea, in them that are regenerated, whereby
the lust of the flesh, called in Greek phronema sarkos (which some do expound
the wisdom, some , some the affection, some the desire of the flesh), is not
subject to the law of God. And although there is no condemnation for them that
believe and are baptized, yet the Apostle doth confess that concupiscence and
lust hath itself the nature of sin.
X. Of Free Will.
The condition of man after the fall of Adam is such, that
he cannot turn and prepare himself, by his own natural strength and good works,
to faith and calling upon God. Wherefore we have no power to do good works
pleasant and acceptable to God, without the grace of God by Christ preventing us
that we may have a good will, and working with us when we have that good will.
XI. Of the Justification of
Man.
We are accounted righteous before God, only for the merit
of our Lord and Saviour Jesus Christ by faith, and not for our own works or
deservings. Wherefore that we are justified by faith only is a most wholesome
doctrine, and very full of comfort; as more largely is expressed in the Homily
of Justification.
XII. Of Good Works.
Albeit that good works, which are the fruits of faith and
follow after justification, cannot put away our sins and endure the severity of
God's judgement, yet are they pleasing and acceptable to God in Christ, and do
spring out necessarily of a true and lively faith, insomuch that by them a
lively faith may be as evidently known as a tree discerned by the fruit.
XIII. Of Works before Justification.
Works done before the grace of Christ and the inspiration
of the Holy Spirit, are not pleasant to God, forasmuch as they spring not of
faith in Jesus Christ, neither do they make men meet to receive grace, or (as
the School authors say) deserve grace of congruity: yea, rather for that they
are not done as God hath willed and commanded them to be done, we doubt not but
they have the nature of sin.
XIV. Of Works of Supererogation.
Voluntary works besides, over and above, God's commandments
which they call Works of Supererogation, cannot be taught without arrogancy and
impiety. For by them men do declare that they do not only render unto God as
much as they are bound to do, but that they do more for His sake than of bounden
duty is required: Whereas Christ saith plainly, When ye have done all that are
commanded to do, say, We be unprofitable servants.
XV. Of Christ alone without Sin.
Christ in the truth of our nature was made like unto us in
all things, sin only except, from which He was clearly void, both in His flesh
and in His spirit. He came to be the lamb without spot, Who by sacrifice of
Himself once made, should take away the sins of the world: and sin, as S. John
saith, was not in Him. But all we the rest, although baptized and born again in
Christ, yet offend in many things: and if we say we have no sin, we deceive
ourselves, and the truth is not in us.
XVI. Of Sin after Baptism.
Not every deadly sin willingly committed after Baptism is
sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance
is not to be denied to such as fall into sin after Baptism. After we have
received the Holy Ghost, we may depart from grace given and fall into sin, and
by the grace of God we may arise again and amend our lives. And therefore they
are to be condemned, which say they can no more sin as long as they live here,
or deny the place of forgiveness to such as truly repent.
XVII. Of Predestination and Election.
Predestination to life is the everlasting purpose of God,
whereby, before the foundations of the world were laid, He hath constantly
decreed by His counsel secret to us, to deliver from curse and damnation those
whom He hath chosen in Christ out of mankind, and to bring them by Christ to
everlasting salvation as vessels made to honour. Wherefore they which be endued
with so excellent a benefit of God be called according to God's purpose by His
Spirit working in due season; they through grace obey the calling; they be
justified freely; they be made sons of God by adoption; they be made like the
image of His only-begotten Son Jesus Christ; they walk religiously in good
works; and at length by God's mercy they attain to everlasting felicity.
As the godly consideration of Predestination and our
Election in Christ is full of sweet, pleasant, and unspeakable comfort to godly
persons and such as feeling in themselves the working of the Spirit of Christ,
mortifying the works of the flesh and their earthly members and drawing up their
mind to high and heavenly things, as well because it doth greatly establish and
confirm their faith of eternal salvation to be enjoyed through Christ, as
because it doth fervently kindle their love towards God: so for curious and
carnal persons, lacking the Spirit of Christ, to have continually before their
eyes the sentence of God's Predestination is a most dangerous downfall, whereby
the devil doth thrust them either into desperation or into wretchlessness of
most unclean living no less perilous than desperation.
Furthermore, we must receive God's promises in such wise as
they be generally set forth in Holy Scripture; and in our doings that will of
God is to be followed which we have expressly declared unto us in the word of
God.
XVIII. Of obtaining eternal salvation only by the name of Christ.
The also are to be had accursed that presume to say that
every man shall be saved by the law or sect which he professeth, so that he be
diligent to frame his life according to that law and the light of nature. For
Holy Scripture doth set out to us only the name of Jesus Christ, whereby men
must be saved.
XIX. Of the Church.
The visible
Church
of
Christ
is a congregation of faithful men, in the which the pure word of God is
preached and the sacraments be duly ministered according to Christ's ordinance
in all those things that of necessity are requisite to the same. As the
Church
of
Jerusalem
,
Alexandria
, and
Antioch
have erred: so also the Church of Rome hath erred, not only in their living and
manner of ceremonies, but also in matters of faith.
XX. Of the Authority of the Church.
The Church hath power to decree rites or ceremonies and
authority in controversies of faith; and yet it is not lawful for the Church to
ordain anything contrary to God's word written, neither may it so expound one
place of Scripture, that it be repugnant to another. Wherefore, although the
Church be a witness and a keeper of Holy Writ: yet, as it ought not to decree
anything against the same, so besides the same ought it not to enforce anything
to be believed for necessity of salvation.
XXI. Of the authority of General Councils.
General Councils may not be gathered together without the
commandment and will of princes. And when they be gathered together, forasmuch
as they be an assembly of men, whereof all be not governed with the Spirit and
word of God, they may err and sometime have erred, even in things pertaining to
God. Wherefore things ordained by them as necessary to salvation have neither
strength nor authority, unless it may be declared that they be taken out of Holy
Scripture.
XXII. Of Purgatory.
The Romish doctrine concerning Purgatory, Pardons,
worshipping and adoration as well of Images as of Relics, and also Invocation of
Saint, is a fond thing vainly invented, and grounded upon no warranty of
Scripture; but rather repugnant to the word of God.
XXIII. Of Ministering in the Congregation.
It is not lawful for any man to take upon him the office of
public preaching or ministering the sacraments in the congregation, before he be
lawfully called and sent to execute the same. And those we ought to judge
lawfully called and sent, which be chosen and called to this work by men who
have public authority given unto them in the congregation to call and send
ministers into the Lord's vineyard.
XXIV. Of speaking in the Congregation in such a tongue as the people
understandeth.
It is a thing plainly repugnant to the word of God and the
custom of the primitive Church, to have public prayer in the Church, or to
minister the sacraments in a tongue not understanded of the people.
XXV. Of the Sacraments.
Sacraments ordained of Christ be not only badges or tokens
of Christian men's profession, but rather they be certain sure witnesses and
effectual signs of grace and God's good will towards us, by the which He doth
work invisibly in us, and doth not only quicken, but also strengthen and
confirm, our faith in Him.
There are two Sacraments ordained of Christ our Lord in the
Gospel, that is to say, Baptism and the Supper of the Lord.
Those five commonly called Sacraments, that is to say,
Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be
counted for Sacraments of the Gospel, being such as have grown partly of the
corrupt following of the Apostles, partly are states of life allowed in the
Scriptures; but yet have not the like nature of Sacraments with Baptism and the
Lord's Supper, for that they have not any visible sign or ceremony ordained of
God.
The Sacraments were not ordained of Christ to be gazed upon
or to be carried about, but that we should duly use them. And in such only as
worthily receive the same, have they a wholesome effect or operation: but they
that receive them unworthily, purchase to themselves damnation, as
Saint Paul
saith.
XXVI. Of the unworthiness of the Ministers, which hinders not the effect of
the Sacraments.
Although in the visible Church the evil be ever mingled
with the good, and sometime the evil have chief authority in the ministration of
the word and sacraments; yet forasmuch as they do not the same in their own
name, but in Christ's, and do minister by His commission and authority, we may
use their ministry both in hearing the word of God and in the receiving of the
sacraments. Neither is the effect of Christ's ordinance taken away by their
wickedness, nor the grace of God's gifts diminished from such as by faith and
rightly do receive the sacraments ministered unto them, which be effectual
because of Christ's institution and promise, although they be ministered by evil
men.
Nevertheless it appertaineth to the discipline of the
Church that inquiry be made of evil ministers, and that they be accused by those
that have knowledge of their offences; and finally, being found guilty by just
judgement, be deposed.
XXVII. Of Baptism.
Baptism is not only a sign of profession and mark of
difference whereby Christian men are discerned from other that be not
christened, but is also a sign of regeneration or new birth, whereby, as by an
instrument, they that receive baptism rightly are grafted into the Church; the
promises of the forgiveness of sin, and of our adoption to be the sons of God,
by the Holy Ghost are visibly signed and sealed; faith is confirmed, and grace
increased by virtue of prayer unto God. The baptism of young children is in any
wise to be retained in the Church as most agreeable with the institution of
Christ.
XXVIII. Of the Lord's Supper.
The Supper of the Lord is not only a sign of the love that
Christians ought to have among themselves, one to another, but rather it is a
sacrament of our redemption by Christ's death: insomuch that to such as rightly,
worthily, and with faith receive the same, the bread which we break is a
partaking of the body of Christ, and likewise the cup of blessing is a partaking
of the blood of Christ.
Transubstantiation (or the change of the substance of bread
and wine) in the Supper of the Lord, cannot be proved by Holy Writ, but is
repugnant to the plain words of Scripture, overthroweth the nature of a
Sacrament, and hath given occasion to many superstitions.
The body of Christ is given, taken, and eaten in the
Supper, only after an heavenly and spiritual manner. And the mean whereby the
body of Christ is received and eaten in the Supper is Faith.
The Sacrament of the Lord's Supper was not by Christ's
ordinance reserved, carried about, lifted up, or worshipped.
XXIX. Of the wicked which do not eat the body of Christ, in the use of the
Lord's Supper.
The wicked and such as be void of a lively faith, although
they do carnally and visibly press with their teeth (as S. Augustine saith) the
sacrament of the body and blood of Christ, yet in no wise are they partakers of
Christ, but rather to their condemnation do eat and drink the sign or sacrament
of so great a thing.
XXX. Of Both Kinds.
The Cup of the Lord is not to be denied to the lay people;
for both parts of the Lord's sacrament, by Christ's ordinance and commandment,
ought to be ministered to all Christian men alike.
XXXI. Of the one oblation of Christ finished upon the Cross.
The offering of Christ once made is the perfect redemption,
propitiation, and satisfaction for all the sins of the whole world, both
original and actual, and there is none other satisfaction for sin but that
alone. Wherefore the sacrifices of Masses, in the which it was commonly said
that the priests did offer Christ for the quick and the dead to have remission
of pain or guilt, were blasphemous fables and dangerous deceits.
XXXII. Of the Marriage of Priests.
Bishops, Priests, and Deacons are not commanded by God's
laws either to vow the estate of single life or to abstain from marriage.
Therefore it is lawful also for them, as for all other Christian men, to marry
at their own discretion, as they shall judge the same to serve better to
godliness.
XXXIII. Of Excommunicated Persons, how they are to be avoided.
That persons which by open denunciation of the Church is
rightly cut off from the unity of the Church and excommunicated, ought to be
taken of the whole multitude of the faithful as an heathen and publican, until
he be openly reconciled by penance and received into the Church by a judge that
hath authority thereto.
XXXIV. Of the Traditions of the Church.
It is not necessary that traditions and ceremonies be in
all places one or utterly alike; for at all times they have been diverse, and
may be changed according to the diversity of countries, times, and men's
manners, so that nothing be ordained against God's word. Whosoever through his
private judgement willingly and purposely doth openly break the traditions and
ceremonies of the Church which be not repugnant to the word of God, and be
ordained and approved by common authority, ought to be rebuked openly that other
may fear to do the like, as he that offendeth against common order of the
Church, and hurteth the authority of the magistrate, and woundeth the conscience
of the weak brethren.
Every particular or national Church hath authority to
ordain, change, and abolish ceremonies or rites of the Church ordained only by
man's authority, so that all things be done to edifying.
XXXV. Of Homilies.
The second Book of Homilies, the several titles whereof we
have joined under this Article, doth contain a godly and wholesome doctrine and
necessary for these times, as doth the former Book of Homilies which were set
forth in the time of Edward the Sixth: and therefore we judge them to be read in
Churches by the ministers diligently and distinctly, that they may be
understanded of the people.
Of the Names of the Homilies.
1. Of the right Use of the Church.
2. Against peril of Idolatry.
3. Of the repairing and keeping clean of Churches.
4. Of good Works: first of Fasting.
5. Against Gluttony and Drunkenness.
6. Against Excess of Apparel.
7. Of Prayer.
8. Of the Place and Time of Prayer.
9. That Common Prayers and Sacraments ought to be
ministered in a known tongue.
10. Of the reverend estimation of God's Word.
11. Of Alms-doing.
12. Of the Nativity of Christ.
13. Of the Passion of Christ.
14. Of the Resurrection of Christ.
15. Of the worthy receiving of the Sacrament of the Body
and Blood of Christ.
16. Of the Gifts of the Holy Ghost.
17. For the Rogation-days.
18. Of the state of Matrimony.
19. Of Repentance.
20. Against Idleness.
21. Against Rebellion
XXXVI. Of Consecration of Bishops and Ministers.
The Book of Consecration of Archbishops and Bishops and
ordering of Priests and Deacons, lately set forth in the time of Edward the
Sixth and confirmed at the same time by authority of Parliament, doth contain
all things necessary to such consecration and ordering; neither hath it anything
that of itself is superstitious or ungodly. And therefore whosoever are
consecrate or ordered according to the rites of that book, since the second year
of King Edward unto this time, or hereafter shall be consecrated or ordered
according to the same rites, we decree all such to be rightly, orderly, and
lawfully consecrated or ordered.
XXXVII. Of the Civil Magistrates.
The Queen's Majesty hath the chief power in this realm of
England and other her dominions, unto whom the chief government of all estates
of this realm, whether they be ecclesiastical or civil, in all causes doth
appertain, and is not nor ought to be subject to any foreign jurisdiction.
Where we attribute to the Queen's Majesty the chief
government, by which titles we understand the minds of some slanderous folks to
be offended, we give not to our princes the ministering either of God's word or
of sacraments, the which thing the Injunctions also lately set forth by
Elizabeth our Queen doth most plainly testify: but that only prerogative which
we see to have been given always to all godly princes in Holy Scriptures by God
himself, that is, that they should rule all estates and degrees committed to
their charge by God, whether they be ecclesiastical or temporal, and restrain
with the civil sword the stubborn and evil-doers. The Bishop of Rome hath no
jurisdiction in this realm of England.
The Laws of the Realm may punish Christian men with death
for heinous and grievous offences.
It is lawful for Christian men at the commandment of the
Magistrate to wear weapons and serve in the wars.
XXXVIII. Of Christian men's goods which are not common.
The riches and goods of Christians are not common, as
touching the right, title, and possession of the same, as certain Anabaptists do
falsely boast; notwithstanding every man ought of such things as he possesseth
liberally to give alms to the poor, according to his ability.
XXXIX. Of a Christian man's Oath.
As we confess that vain and rash swearing is forbidden
Christian men by our Lord Jesus Christ, so we judge that Christian religion doth
not prohibit but that a man may swear when the magistrate requireth in a cause
of faith and charity, so it be done according to the Prophet's teaching in
justice, judgement, and truth.
The Ratification.
This Book of Articles before rehearsed, is again approved,
and allowed to be holden and executed within the Realm, by the assent and
consent of our Sovereign Lady ELIZABETH, by the grace of God, of England,
France, and Ireland, Queen, Defender of the Faith, &c. Which Articles were
deliberately read, and confirmed again by the subscription of the hands of the
Archbishop and Bishops of the Upper-house, and by the subscription of the whole
Clergy of the Nether-house in their Convocation, in the Year of our Lord 1571.
Article 1: The Only God
We all believe in our hearts and confess with our mouths
that there is a single and simple spiritual being, whom we call God — eternal,
incomprehensible, invisible, unchangeable, infinite, almighty; completely wise,
just, and good, and the overflowing source of all good.
Article 2: The Means by Which We Know God
We know him by two means:
First, by the creation, preservation, and government of the
universe, since that universe is before our eyes like a beautiful book in which
all creatures, great and small, are as letters to make us ponder the invisible
things of God: his eternal power and his divinity, as the apostle Paul says in
Romans 1:20.
All these things are enough to convict men and to leave
them without excuse.
Second, he makes himself known to us more openly by his
holy and divine Word, as much as we need in this life, for his glory and for the
salvation of his own.
Article 3: The Written Word of God
We confess that this Word of God was not sent nor delivered
by the will of men, but that holy men of God spoke, being moved by the Holy
Spirit, as Peter says.
Afterwards our God— because of the special care he has
for us and our salvation— commanded his servants, the prophets and apostles,
to commit this revealed Word to writing. He himself wrote with his own finger
the two tables of the law.
Therefore we call such writings holy and divine Scriptures.
Article 4: The Canonical Books
We include in the Holy Scripture the two volumes of the Old
and New Testaments. They are canonical books with which there can be no quarrel
at all.
In the church of God the list is as follows: In the Old
Testament, the five books of Moses—Genesis, Exodus, Leviticus, Numbers,
Deuteronomy; the books of Joshua, Judges, and Ruth; the two books of Samuel, and
two of Kings; the two books of Chronicles, called Paralipomenon; the first book
of Ezra; Nehemiah, Esther, Job; the Psalms of David; the three books of
Solomon—Proverbs, Ecclesiastes, and the Song; the four major
prophets—Isaiah, Jeremiah, Ezekiel, Daniel; and then the other twelve minor
prophets—Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah,
Haggai, Zechariah, Malachi.
In the New Testament, the four gospels—Matthew, Mark,
Luke, and John; the Acts of the Apostles; the fourteen letters of Paul—to the
Romans; the two letters to the Corinthians; to the Galatians, Ephesians,
Philippians, and Colossians; the two letters to the Thessalonians; the two
letters to Timothy; to Titus, Philemon, and to the Hebrews; the seven letters of
the other apostles—one of James; two of Peter; three of John; one of Jude; and
the Revelation of the apostle John.
Article 5: The Authority of Scripture
We receive all these books and these only as holy and
canonical, for the regulating, founding, and establishing of our faith.
And we believe without a doubt all things contained in
them— not so much because the church receives and approves them as such but
above all because the Holy Spirit testifies in our hearts that they are from
God, and also because they prove themselves to be from God.
For even the blind themselves are able to see that the
things predicted in them do happen.
Article 6: The Difference Between Canonical and Apocryphal Books
We distinguish between these holy books and the apocryphal
ones, which are the third and fourth books of Esdras; the books of Tobit,
Judith, Wisdom, Jesus Sirach, Baruch; what was added to the Story of Esther; the
Song of the Three Children in the Furnace; the Story of Susannah; the Story of
Bell and the Dragon; the Prayer of Manasseh; and the two books of Maccabees.
The church may certainly read these books and learn from
them as far as they agree with the canonical books. But they do not have such
power and virtue that one could confirm from their testimony any point of faith
or of the Christian religion. Much less can they detract from the authority of
the other holy books.
Article 7: The Sufficiency of Scripture
We believe that this Holy Scripture contains the will of
God completely and that everything one must believe to be saved is sufficiently
taught in it. For since the entire manner of service which God requires of us is
described in it at great length, no one—even an apostle or an angel from
heaven, as Paul says—ought to teach other than what the Holy Scriptures have
already taught us. For since it is forbidden to add to or subtract from the Word
of God, this plainly demonstrates that the teaching is perfect and complete in
all respects.
Therefore we must not consider human writings—no matter
how holy their authors may have been—equal to the divine writings; nor may we
put custom, nor the majority, nor age, nor the passage of time or persons, nor
councils, decrees, or official decisions above the truth of God, for truth is
above everything else.
For all human beings are liars by nature and more vain than
vanity itself.
Therefore we reject with all our hearts everything that
does not agree with this infallible rule, as we are taught to do by the apostles
when they say, "Test the spirits to see if they are of God," and also,
"If anyone comes to you and does not bring this teaching, do not receive
him into your house."
Article 8: The Trinity
In keeping with this truth and Word of God we believe in
one God, who is one single essence, in whom there are three persons, really,
truly, and eternally distinct according to their incommunicable
properties—namely, Father, Son, and Holy Spirit. The Father is the cause,
origin, and source of all things, visible as well as invisible.
The Son is the Word, the Wisdom, and the image of the
Father.
The Holy Spirit is the eternal power and might, proceeding
from the Father and the Son.
Nevertheless, this distinction does not divide God into
three, since Scripture teaches us that the Father, the Son, and the Holy Spirit
each has his own subsistence distinguished by characteristics—yet in such a
way that these three persons are only one God.
It is evident then that the Father is not the Son and that
the Son is not the Father, and that likewise the Holy Spirit is neither the
Father nor the Son.
Nevertheless, these persons, thus distinct, are neither
divided nor fused or mixed together.
For the Father did not take on flesh, nor did the Spirit,
but only the Son.
The Father was never without his Son, nor without his Holy
Spirit, since all these are equal from eternity, in one and the same essence.
There is neither a first nor a last, for all three are one
in truth and power, in goodness and mercy.
Article 9: The Scriptural Witness on the Trinity
All these things we know from the testimonies of Holy
Scripture as well as from the effects of the persons, especially from those we
feel within ourselves.
The testimonies of the Holy Scriptures, which teach us to
believe in this Holy Trinity, are written in many places of the Old Testament,
which need not be enumerated but only chosen with discretion.
In the book of Genesis God says, "Let us make man in
our image, according to our likeness." So "God created man in his own
image"—indeed, "male and female he created them." "Behold,
man has become like one of us."
It appears from this that there is a plurality of persons
within the Deity, when he says, "Let us make man in our image"—and
afterwards he indicates the unity when he says, "God created."
It is true that he does not say here how many persons there
are— but what is somewhat obscure to us in the Old Testament is very clear in
the New.
For when our Lord was baptized in the Jordan, the voice of
the Father was heard saying, "This is my dear Son"; the Son was seen
in the water; and the Holy Spirit appeared in the form of a dove.
So, in the baptism of all believers this form was
prescribed by Christ: "Baptize all people in the name of the Father, and of
the Son, and of the Holy Spirit."
In the Gospel according to Luke the angel Gabriel says to
Mary, the mother of our Lord: "The Holy Spirit will come upon you, and the
power of the Most High will overshadow you; and therefore that holy one to be
born of you shall be called the Son of God."
And in another place it says: "The grace of our Lord
Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with
you."
"There are three who bear witness in heaven—the
Father, the Word, and the Holy Spirit—and these three are one."
In all these passages we are fully taught that there are
three persons in the one and only divine essence. And although this doctrine
surpasses human understanding, we nevertheless believe it now, through the Word,
waiting to know and enjoy it fully in heaven.
Furthermore, we must note the particular works and
activities of these three persons in relation to us. The Father is called our
Creator, by reason of his power. The Son is our Savior and Redeemer, by his
blood. The Holy Spirit is our Sanctifier, by his living in our hearts.
This doctrine of the holy Trinity has always been
maintained in the true church, from the time of the apostles until the present,
against Jews, Muslims, and certain false Christians and heretics, such as
Marcion, Mani, Praxeas, Sabellius, Paul of Samosata, Arius, and others like
them, who were rightly condemned by the holy fathers.
And so, in this matter we willingly accept the three
ecumenical creeds— the Apostles', Nicene, and Athanasian—as well as what the
ancient fathers decided in agreement with them.
Article 10: The Deity of Christ
We believe that Jesus Christ, according to his divine
nature, is the only Son of God—eternally begotten, not made nor created, for
then he would be a creature.
He is one in essence with the Father; coeternal; the exact
image of the person of the Father and the "reflection of his glory,"
being in all things like him.
He is the Son of God not only from the time he assumed our
nature but from all eternity, as the following testimonies teach us when they
are taken together.
Moses says that God "created the world"; and John
says that "all things were created by the Word," which he calls God.
The apostle says that "God made the world by his Son." He also says
that "God created all things by Jesus Christ."
And so it must follow that he who is called God, the Word,
the Son, and Jesus Christ already existed when all things were created by him.
Therefore the prophet Micah says that his origin is
"from ancient times, from eternity." And the apostle says that he has
"neither beginning of days nor end of life."
So then, he is the true eternal God, the Almighty, whom we
invoke, worship, and serve.
Article 11: The Deity of the Holy Spirit
We believe and confess also that the Holy Spirit proceeds
eternally from the Father and the Son—neither made, nor created, nor begotten,
but only proceeding from the two of them. In regard to order, he is the third
person of the Trinity—of one and the same essence, and majesty, and glory,
with the Father and the Son.
He is true and eternal God, as the Holy Scriptures teach
us.
Article 12: The Creation of All Things
We believe that the Father created heaven and earth and all
other creatures from nothing, when it seemed good to him, by his Word— that is
to say, by his Son.
He has given all creatures their being, form, and
appearance, and their various functions for serving their Creator.
Even now he also sustains and governs them all, according
to his eternal providence, and by his infinite power, that they may serve man,
in order that man may serve God.
He has also created the angels good, that they might be his
messengers and serve his elect.
Some of them have fallen from the excellence in which God
created them into eternal perdition; and the others have persisted and remained
in their original state, by the grace of God.
The devils and evil spirits are so corrupt that they are
enemies of God and of everything good. They lie in wait for the church and every
member of it like thieves, with all their power, to destroy and spoil everything
by their deceptions.
So then, by their own wickedness they are condemned to
everlasting damnation, daily awaiting their torments.
For that reason we detest the error of the Sadducees, who
deny that there are spirits and angels, and also the error of the Manicheans,
who say that the devils originated by themselves, being evil by nature, without
having been corrupted.
Article 13: The Doctrine of God's Providence
We believe that this good God, after he created all things,
did not abandon them to chance or fortune but leads and governs them according
to his holy will, in such a way that nothing happens in this world without his
orderly arrangement.
Yet God is not the author of, nor can he be charged with,
the sin that occurs. For his power and goodness are so great and
incomprehensible that he arranges and does his work very well and justly even
when the devils and wicked men act unjustly.
We do not wish to inquire with undue curiosity into what he
does that surpasses human understanding and is beyond our ability to comprehend.
But in all humility and reverence we adore the just judgments of God, which are
hidden from us, being content to be Christ's disciples, so as to learn only what
he shows us in his Word, without going beyond those limits.
This doctrine gives us unspeakable comfort since it teaches
us that nothing can happen to us by chance but only by the arrangement of our
gracious heavenly Father. He watches over us with fatherly care, keeping all
creatures under his control, so that not one of the hairs on our heads (for they
are all numbered) nor even a little bird can fall to the ground without the will
of our Father.
In this thought we rest, knowing that he holds in check the
devils and all our enemies, who cannot hurt us without his permission and will.
For that reason we reject the damnable error of the
Epicureans, who say that God involves himself in nothing and leaves everything
to chance.
Article 14: The Creation and Fall of Man
We believe that God created man from the dust of the earth
and made and formed him in his image and likeness—good, just, and holy; able
by his own will to conform in all things to the will of God.
But when he was in honor he did not understand it and did
not recognize his excellence. But he subjected himself willingly to sin and
consequently to death and the curse, lending his ear to the word of the devil.
For he transgressed the commandment of life, which he had
received, and by his sin he separated himself from God, who was his true life,
having corrupted his entire nature.
So he made himself guilty and subject to physical and
spiritual death, having become wicked, perverse, and corrupt in all his ways. He
lost all his excellent gifts which he had received from God, and he retained
none of them except for small traces which are enough to make him inexcusable.
Moreover, all the light in us is turned to darkness, as the
Scripture teaches us: "The light shone in the darkness, and the darkness
did not receive it." Here John calls men "darkness."
Therefore we reject everything taught to the contrary
concerning man's free will, since man is nothing but the slave of sin and cannot
do a thing unless it is "given him from heaven."
For who can boast of being able to do anything good by
himself, since Christ says, "No one can come to me unless my Father who
sent me draws him"?
Who can glory in his own will when he understands that
"the mind of the flesh is enmity against God"? Who can speak of his
own knowledge in view of the fact that "the natural man does not understand
the things of the Spirit of God"?
In short, who can produce a single thought, since he knows
that we are "not able to think a thing" about ourselves, by ourselves,
but that "our ability is from God"?
And therefore, what the apostle says ought rightly to stand
fixed and firm: "God works within us both to will and to do according to
his good pleasure."
For there is no understanding nor will conforming to God's
understanding and will apart from Christ's involvement, as he teaches us when he
says, "Without me you can do nothing."
Article 15: The Doctrine of Original Sin
We believe that by the disobedience of Adam original sin
has been spread through the whole human race.
It is a corruption of all nature—an inherited depravity
which even infects small infants in their mother's womb, and the root which
produces in man every sort of sin. It is therefore so vile and enormous in God's
sight that it is enough to condemn the human race, and it is not abolished or
wholly uprooted even by baptism, seeing that sin constantly boils forth as
though from a contaminated spring.
Nevertheless, it is not imputed to God's children for their
condemnation but is forgiven by his grace and mercy— not to put them to sleep
but so that the awareness of this corruption might often make believers groan as
they long to be set free from the "body of this death."
Therefore we reject the error of the Pelagians who say that
this sin is nothing else than a matter of imitation.
Article 16: The Doctrine of Election
We believe that—all Adam's descendants having thus fallen
into perdition and ruin by the sin of the first man—God showed himself to be
as he is: merciful and just.
He is merciful in withdrawing and saving from this
perdition those whom he, in his eternal and unchangeable counsel, has elected
and chosen in Jesus Christ our Lord by his pure goodness, without any
consideration of their works.
He is just in leaving the others in their ruin and fall
into which they plunged themselves.
Article 17: The Recovery of Fallen Man
We believe that our good God, by his marvelous wisdom and
goodness, seeing that man had plunged himself in this manner into both physical
and spiritual death and made himself completely miserable, set out to find him,
though man, trembling all over, was fleeing from him.
And he comforted him, promising to give him his Son,
"born of a woman," to crush the head of the serpent, and to make him
blessed.
Article 18: The Incarnation
So then we confess that God fulfilled the promise which he
had made to the early fathers by the mouth of his holy prophets when he sent his
only and eternal Son into the world at the time set by him.
The Son took the "form of a servant" and was made
in the "likeness of man," truly assuming a real human nature, with all
its weaknesses, except for sin; being conceived in the womb of the blessed
virgin Mary by the power of the Holy Spirit, without male participation.
And he not only assumed human nature as far as the body is
concerned but also a real human soul, in order that he might be a real human
being. For since the soul had been lost as well as the body he had to assume
them both to save them both together.
Therefore we confess, against the heresy of the Anabaptists
who deny that Christ assumed human flesh from his mother, that he "shared
the very flesh and blood of children"; that he is "fruit of the loins
of David" according to the flesh; "born of the seed of David"
according to the flesh; "fruit of the womb of the virgin Mary";
"born of a woman"; "the seed of David"; "a shoot from
the root of Jesse"; "the offspring of Judah," having descended
from the Jews according to the flesh; "from the seed of Abraham"—for
he "assumed Abraham's seed" and was "made like his brothers
except for sin."
In this way he is truly our Immanuel— that is: "God
with us."
Article 19: The Two Natures of Christ
We believe that by being thus conceived the person of the
Son has been inseparably united and joined together with human nature, in such a
way that there are not two Sons of God, nor two persons, but two natures united
in a single person, with each nature retaining its own distinct properties.
Thus his divine nature has always remained uncreated,
without beginning of days or end of life, filling heaven and earth.
His human nature has not lost its properties but continues
to have those of a creature—it has a beginning of days; it is of a finite
nature and retains all that belongs to a real body. And even though he, by his
resurrection, gave it immortality, that nonetheless did not change the reality
of his human nature; for our salvation and resurrection depend also on the
reality of his body.
But these two natures are so united together in one person
that they are not even separated by his death.
So then, what he committed to his Father when he died was a
real human spirit which left his body. But meanwhile his divine nature remained
united with his human nature even when he was lying in the grave; and his deity
never ceased to be in him, just as it was in him when he was a little child,
though for a while it did not show itself as such.
These are the reasons why we confess him to be true God and
true man—true God in order to conquer death by his power, and true man that he
might die for us in the weakness of his flesh.
Article 20: The Justice and Mercy of God in Christ
We believe that God—who is perfectly merciful and also
very just—sent his Son to assume the nature in which the disobedience had been
committed, in order to bear in it the punishment of sin by his most bitter
passion and death.
So God made known his justice toward his Son, who was
charged with our sin, and he poured out his goodness and mercy on us, who are
guilty and worthy of damnation, giving to us his Son to die, by a most perfect
love, and raising him to life for our justification, in order that by him we
might have immortality and eternal life.
Article 21: The Atonement
We believe that Jesus Christ is a high priest forever
according to the order of Melchizedek—made such by an oath—and that he
presented himself in our name before his Father, to appease his wrath with full
satisfaction by offering himself on the tree of the cross and pouring out his
precious blood for the cleansing of our sins, as the prophets had predicted.
For it is written that "the chastisement of our
peace" was placed on the Son of God and that "we are healed by his
wounds." He was "led to death as a lamb"; he was "numbered
among sinners" and condemned as a criminal by Pontius Pilate, though Pilate
had declared that he was innocent.
So he paid back what he had not stolen, and he
suffered—the "just for the unjust," in both his body and his
soul—in such a way that when he senses the horrible punishment required by our
sins his sweat became like "big drops of blood falling on the ground."
He cried, "My God, my God, why have you abandoned me?"
And he endured all this for the forgiveness of our sins.
Therefore we rightly say with Paul that we "know
nothing but Jesus and him crucified"; we consider all things as "dung
for the excellence of the knowledge of our Lord Jesus Christ." We find all
comforts in his wounds and have no need to seek or invent any other means to
reconcile ourselves with God than this one and only sacrifice, once made, which
renders believers perfect forever.
This is also why the angel of God called him Jesus—that
is, "Savior"—because he would save his people from their sins.
Article 22: The Righteousness of Faith
We believe that for us to acquire the true knowledge of
this great mystery the Holy Spirit kindles in our hearts a true faith that
embraces Jesus Christ, with all his merits, and makes him its own, and no longer
looks for anything apart from him.
For it must necessarily follow that either all that is
required for our salvation is not in Christ or, if all is in him, then he who
has Christ by faith has his salvation entirely.
Therefore, to say that Christ is not enough but that
something else is needed as well is a most enormous blasphemy against God—for
it then would follow that Jesus Christ is only half a Savior. And therefore we
justly say with Paul that we are justified "by faith alone" or by
faith "apart from works."
However, we do not mean, properly speaking, that it is
faith itself that justifies us—for faith is only the instrument by which we
embrace Christ, our righteousness.
But Jesus Christ is our righteousness in making available
to us all his merits and all the holy works he has done for us and in our place.
And faith is the instrument that keeps us in communion with him and with all his
benefits.
When those benefits are made ours they are more than enough
to absolve us of our sins.
Article 23: The Justification of Sinners
We believe that our blessedness lies in the forgiveness of
our sins because of Jesus Christ, and that in it our righteousness before God is
contained, as David and Paul teach us when they declare that man blessed to whom
God grants righteousness apart from works.
And the same apostle says that we are justified
"freely" or "by grace" through redemption in Jesus Christ.
And therefore we cling to this foundation, which is firm forever, giving all
glory to God, humbling ourselves, and recognizing ourselves as we are; not
claiming a thing for ourselves or our merits and leaning and resting on the sole
obedience of Christ crucified, which is ours when we believe in him.
That is enough to cover all our sins and to make us
confident, freeing the conscience from the fear, dread, and terror of God's
approach, without doing what our first father, Adam, did, who trembled as he
tried to cover himself with fig leaves.
In fact, if we had to appear before God relying—no matter
how little—on ourselves or some other creature, then, alas, we would be
swallowed up.
Therefore everyone must say with David: "Lord, do not
enter into judgment with your servants, for before you no living person shall be
justified."
Article 24: The Sanctification of Sinners
We believe that this true faith, produced in man by the
hearing of God's Word and by the work of the Holy Spirit, regenerates him and
makes him a "new man," causing him to live the "new life"
and freeing him from the slavery of sin.
Therefore, far from making people cold toward living in a
pious and holy way, this justifying faith, quite to the contrary, so works
within them that apart from it they will never do a thing out of love for God
but only out of love for themselves and fear of being condemned.
So then, it is impossible for this holy faith to be
unfruitful in a human being, seeing that we do not speak of an empty faith but
of what Scripture calls "faith working through love," which leads a
man to do by himself the works that God has commanded in his Word.
These works, proceeding from the good root of faith, are
good and acceptable to God, since they are all sanctified by his grace. Yet they
do not count toward our justification—for by faith in Christ we are justified,
even before we do good works. Otherwise they could not be good, any more than
the fruit of a tree could be good if the tree is not good in the first place.
So then, we do good works, but nor for merit—for what
would we merit? Rather, we are indebted to God for the good works we do, and not
he to us, since it is he who "works in us both to will and do according to
his good pleasure"—thus keeping in mind what is written: "When you
have done all that is commanded you, then you shall say, 'We are unworthy
servants; we have done what it was our duty to do.' "
Yet we do not wish to deny that God rewards good
works—but it is by his grace that he crowns his gifts.
Moreover, although we do good works we do not base our
salvation on them; for we cannot do any work that is not defiled by our flesh
and also worthy of punishment. And even if we could point to one, memory of a
single sin is enough for God to reject that work.
So we would always be in doubt, tossed back and forth
without any certainty, and our poor consciences would be tormented constantly if
they did not rest on the merit of the suffering and death of our Savior.
Article 25: The Fulfillment of the Law
We believe that the ceremonies and symbols of the law have
ended with the coming of Christ, and that all foreshadowings have come to an
end, so that the use of them ought to be abolished among Christians. Yet the
truth and substance of these things remain for us in Jesus Christ, in whom they
have been fulfilled.
Nevertheless, we continue to use the witnesses drawn from
the law and prophets to confirm us in the gospel and to regulate our lives with
full integrity for the glory of God, according to his will.
Article 26: The Intercession of Christ
We believe that we have no access to God except through the
one and only Mediator and Intercessor: Jesus Christ the Righteous.
He therefore was made man, uniting together the divine and
human natures, so that we human beings might have access to the divine Majesty.
Otherwise we would have no access.
But this Mediator, whom the Father has appointed between
himself and us, ought not terrify us by his greatness, so that we have to look
for another one, according to our fancy. For neither in heaven nor among the
creatures on earth is there anyone who loves us more than Jesus Christ does.
Although he was "in the form of God," he nevertheless "emptied
himself," taking the form of "a man" and "a servant"
for us; and he made himself "completely like his brothers."
Suppose we had to find another intercessor. Who would love
us more than he who gave his life for us, even though "we were his
enemies"? And suppose we had to find one who has prestige and power. Who
has as much of these as he who is seated "at the right hand of the
Father," and who has all power "in heaven and on earth"? And who
will be heard more readily than God's own dearly beloved Son?
So then, sheer unbelief has led to the practice of
dishonoring the saints, instead of honoring them. That was something the saints
never did nor asked for, but which in keeping with their duty, as appears from
their writings, they consistently refused.
We should not plead here that we are unworthy—for it is
not a question of offering our prayers on the basis of our own dignity but only
on the basis of the excellence and dignity of Jesus Christ, whose righteousness
is ours by faith.
Since the apostle for good reason wants us to get rid of
this foolish fear—or rather, this unbelief—he says to us that Jesus Christ
was "made like his brothers in all things," that he might be a high
priest who is merciful and faithful to purify the sins of the people. For since
he suffered, being tempted, he is also able to help those who are tempted.
And further, to encourage us more to approach him he says,
"Since we have a high priest, Jesus the Son of God, who has entered into
heaven, we maintain our confession. For we do not have a high priest who is
unable to have compassion for our weaknesses, but one who was tempted in all
things, just as we are, except for sin. Let us go then with confidence to the
throne of grace that we may obtain mercy and find grace, in order to be
helped."
The same apostle says that we "have liberty to enter
into the holy place by the blood of Jesus. Let us go, then, in the assurance of
faith...."
Likewise, "Christ's priesthood is forever. By this he
is able to save completely those who draw near to God through him who always
lives to intercede for them."
What more do we need? For Christ himself declares: "I
am the way, the truth, and the life; no one comes to my Father but by me."
Why should we seek another intercessor?
Since it has pleased God to give us his Son as our
Intercessor, let us not leave him for another—or rather seek, without ever
finding. For when God gave him to us he knew well that we were sinners.
Therefore, in following the command of Christ we call on
the heavenly Father through Christ, our only Mediator, as we are taught by the
Lord's Prayer, being assured that we shall obtain all we ask of the Father in
his name.
Article 27: The Holy Catholic Church
We believe and confess one single catholic or universal
church—a holy congregation and gathering of true Christian believers, awaiting
their entire salvation in Jesus Christ being washed by his blood, and sanctified
and sealed by the Holy Spirit.
This church has existed from the beginning of the world and
will last until the end, as appears from the fact that Christ is eternal King
who cannot be without subjects.
And this holy church is preserved by God against the rage
of the whole world, even though for a time it may appear very small in the eyes
of men—as though it were snuffed out.
For example, during the very dangerous time of Ahab the
Lord preserved for himself seven thousand men who did not bend their knees to
Baal.
And so this holy church is not confined, bound, or limited
to a certain place or certain persons. But it is spread and dispersed throughout
the entire world, though still joined and united in heart and will, in one and
the same Spirit, by the power of faith.
Article 28: The Obligations of Church Members
We believe that since this holy assembly and congregation
is the gathering of those who are saved and there is no salvation apart from it,
no one ought to withdraw from it, content to be by himself, regardless of his
status or condition.
But all people are obliged to join and unite with it,
keeping the unity of the church by submitting to its instruction and discipline,
by bending their necks under the yoke of Jesus Christ, and by serving to build
up one another, according to the gifts God has given them as members of each
other in the same body.
And to preserve this unity more effectively, it is the duty
of all believers, according to God's Word, to separate themselves from those who
do not belong to the church, in order to join this assembly wherever God has
established it, even if civil authorities and royal decrees forbid and death and
physical punishment result.
And so, all who withdraw from the church or do not join it
act contrary to God's ordinance.
Article 29: The Marks of the True Church
We believe that we ought to discern diligently and very
carefully, by the Word of God, what is the true church—for all sects in the
world today claim for themselves the name of "the church."
We are not speaking here of the company of hypocrites who
are mixed among the good in the church and who nonetheless are not part of it,
even though they are physically there. But we are speaking of distinguishing the
body and fellowship of the true church from all sects that call themselves
"the church."
The true church can be recognized if it has the following
marks: The church engages in the pure preaching of the gospel; it makes use of
the pure administration of the sacraments as Christ instituted them; it
practices church discipline for correcting faults. In short, it governs itself
according to the pure Word of God, rejecting all things contrary to it and
holding Jesus Christ as the only Head. By these marks one can be assured of
recognizing the true church—and no one ought to be separated from it.
As for those who can belong to the church, we can recognize
them by the distinguishing marks of Christians: namely by faith, and by their
fleeing from sin and pursuing righteousness, once they have received the one and
only Savior, Jesus Christ. They love the true God and their neighbors, without
turning to the right or left, and they crucify the flesh and its works.
Though great weakness remains in them, they fight against
it by the Spirit all the days of their lives, appealing constantly to the blood,
suffering, death, and obedience of the Lord Jesus, in whom they have forgiveness
of their sins, through faith in him.
As for the false church, it assigns more authority to
itself and its ordinances than to the Word of God; it does not want to subject
itself to the yoke of Christ; it does not administer the sacraments as Christ
commanded in his Word; it rather adds to them or subtracts from them as it
pleases; it bases itself on men, more than on Jesus Christ; it persecutes those
who live holy lives according to the Word of God and who rebuke it for its
faults, greed, and idolatry.
These two churches are easy to recognize and thus to
distinguish from each other.
Article 30: The Government of the Church
We believe that this true church ought to be governed
according to the spiritual order that our Lord has taught us in his Word. There
should be ministers or pastors to preach the Word of God and adminster the
sacraments. There should also be elders and deacons, along with the pastors, to
make up the council of the church.
By this means true religion is preserved; true doctrine is
able to take its course; and evil men are corrected spiritually and held in
check, so that also the poor and all the afflicted may be helped and comforted
according to their need.
By this means everything will be done well and in good
order in the church, when such persons are elected who are faithful and are
chosen according to the rule that Paul gave to Timothy.
Article 31: The Officers of the Church
We believe that ministers of the Word of God, elders, and
deacons ought to be chosen to their offices by a legitimate election of the
church, with prayer in the name of the Lord, and in good order, as the Word of
God teaches.
So everyone must be careful not to push himself forward
improperly, but he must wait for God's call, so that he may be assured of his
calling and be certain that he is chosen by the Lord.
As for the ministers of the Word, they all have the same
power and authority, no matter where they may be, since they are all servants of
Jesus Christ, the only universal bishop, and the only head of the church.
Moreover, to keep God's holy order from being violated or
despised, we say that everyone ought, as much as possible, to hold the ministers
of the Word and elders of the church in special esteem, because of the work they
do, and be at peace with them, without grumbling, quarreling, or fighting.
Article 32: The Order and Discipline of the Church
We also believe that although it is useful and good for
those who govern the churches to establish and set up a certain order among
themselves for maintaining the body of the church, they ought always to guard
against deviating from what Christ, our only Master, has ordained for us.
Therefore we reject all human innovations and all laws
imposed on us, in our worship of God, which bind and force our consciences in
any way.
So we accept only what is proper to maintain harmony and
unity and to keep all in obedience to God.
To that end excommunication, with all it involves,
according to the Word of God, is required.
Article 33: The Sacraments
We believe that our good God, mindful of our crudeness and
weakness, has ordained sacraments for us to seal his promises in us, to pledge
his good will and grace toward us, and also to nourish and sustain our faith.
He has added these to the Word of the gospel to represent
better to our external senses both what he enables us to understand by his Word
and what he does inwardly in our hearts, confirming in us the salvation he
imparts to us.
For they are visible signs and seals of something internal
and invisible, by means of which God works in us through the power of the Holy
Spirit. So they are not empty and hollow signs to fool and deceive us, for their
truth is Jesus Christ, without whom they would be nothing.
Moreover, we are satisfied with the number of sacraments
that Christ our Master has ordained for us. There are only two: the sacrament of
baptism and the Holy Supper of Jesus Christ.
Article 34: The Sacrament of Baptism
We believe and confess that Jesus Christ, in whom the law
is fulfilled, has by his shed blood put an end to every other shedding of blood,
which anyone might do or wish to do in order to atone or satisfy for sins.
Having abolished circumcision, which was done with blood,
he established in its place the sacrament of baptism. By it we are received into
God's church and set apart from all other people and alien religions, that we
may be dedicated entirely to him, bearing his mark and sign. It also witnesses
to us that he will be our God forever, since he is our gracious Father.
Therefore he has commanded that all those who belong to him
be baptized with pure water in the name of the Father, and the Son, and the Holy
Spirit.
In this way he signifies to us that just as water washes
away the dirt of the body when it is poured on us and also is seen on the body
of the baptized when it is sprinkled on him, so too the blood of Christ does the
same thing internally, in the soul, by the Holy Spirit. It washes and cleanses
it from its sins and transforms us from being the children of wrath into the
children of God.
This does not happen by the physical 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 Pharoah, who is the devil, and to
enter the spiritual land of Canaan.
So ministers, as far as their work is concerned, give us
the sacrament and what is visible, but our Lord gives what the sacrament
signifies—namely the invisible gifts and graces; washing, purifying, and
cleansing our souls of all filth and unrighteousness; renewing our hearts and
filling them with all comfort; giving us true assurance of his fatherly
goodness; clothing us with the "new man" and stripping off the
"old," with all its works.
For this reason we believe that anyone who aspires to reach
eternal life ought to be baptized only once without ever repeating it—for we
cannot be born twice. Yet this baptism is profitable not only when the water is
on us and when we receive it but throughout our entire lives.
For that reason we detest the error of the Anabaptists who
are not content with a single baptism once received and also condemn the baptism
of the children of believers. We believe our children ought to be baptized and
sealed with the sign of the covenant, as little children were circumcised in
Israel on the basis of the same promises made to our children.
And truly, Christ has shed his blood no less for washing
the little children of believers than he did for adults.
Therefore they ought to receive the sign and sacrament of
what Christ has done for them, just as the Lord commanded in the law that by
offering a lamb for them the sacrament of the suffering and death of Christ
would be granted them shortly after their birth. This was the sacrament of Jesus
Christ.
Furthermore, baptism does for our children what
circumcision did for the Jewish people. That is why Paul calls baptism the
"circumcision of Christ."
Article 35: The Sacrament of the Lord's Supper
We believe and confess that our Savior Jesus Christ has
ordained and instituted the sacrament of the Holy Supper to nourish and sustain
those who are already born again and ingrafted into his family: his church.
Now those who are born again have two lives in them. The
one is physical and temporal—they have it from the moment of their first
birth, and it is common to all. The other is spiritual and heavenly, and is
given them in their second birth; it comes through the Word of the gospel in the
communion of the body of Christ; and this life is common to God's elect only.
Thus, to support the physical and earthly life God has
prescribed for us an appropriate earthly and material bread, which is as common
to all as life itself also is. But to maintain the spiritual and heavenly life
that belongs to believers he has sent a living bread that came down from heaven:
namely Jesus Christ, who nourishes and maintains the spiritual life of believers
when eaten—that is, when appropriated and received spiritually by faith.
To represent to us this spiritual and heavenly bread Christ
has instituted an earthly and visible bread as the sacrament of his body and
wine as the sacrament of his blood. He did this to testify to us that just as
truly as we take and hold the sacraments in our hands and eat and drink it in
our mouths, by which our life is then sustained, so truly we receive into our
souls, for our spiritual life, the true body and true blood of Christ, our only
Savior. We receive these by faith, which is the hand and mouth of our souls.
Now it is certain that Jesus Christ did not prescribe his
sacraments for us in vain, since he works in us all he represents by these holy
signs, although the manner in which he does it goes beyond our understanding and
is uncomprehensible to us, just as the operation of God's Spirit is hidden and
incomprehensible.
Yet we do not go wrong when we say that what is eaten is
Christ's own natural body and what is drunk is his own blood—but the manner in
which we eat it is not by the mouth but by the Spirit, through faith.
In that way Jesus Christ remains always seated at the right
hand of God the Father in heaven—but he never refrains on that account to
communicate himself to us through faith.
This banquet is a spiritual table at which Christ
communicates himself to us with all his benefits. At that table he makes us
enjoy himself as much as the merits of his suffering and death, as he nourishes,
strengthens, and comforts our poor, desolate souls by the eating of his flesh,
and relieves and renews them by the drinking of his blood.
Moreover, though the sacraments and thing signified are
joined together, not all receive both of them. The wicked person certainly takes
the sacrament, to his condemnation, but does not receive the truth of the
sacrament, just as Judas and Simon the Sorcerer both indeed received the
sacrament, but not Christ, who was signified by it. He is communicated only to
believers.
Finally, with humility and reverence we receive the holy
sacrament in the gathering of God's people, as we engage together, with
thanksgiving, in a holy remembrance of the death of Christ our Savior, and as we
thus confess our faith and Christian religion. Therefore no one should come to
this table without examining himself carefully, lest "by eating this bread
and drinking this cup he eat and drink to his own judgment."
In short, by the use of this holy sacrament we are moved to
a fervent love of God and our neighbors.
Therefore we reject as desecrations of the sacraments all
the muddled ideas and damnable inventions that men have added and mixed in with
them. And we say that we should be content with the procedure that Christ and
the apostles have taught us and speak of these things as they have spoken of
them.
Article 36: The Civil Government
We believe that because of the depravity of the human race
our good God has ordained kings, princes, and civil officers. He wants the world
to be governed by laws and policies so that human lawlessness may be restrained
and that everything may be conducted in good order among human beings.
For that purpose he has placed the sword in the hands of
the government, to punish evil people and protect the good.
And being called in this manner to contribute to the
advancement of a society that is pleasing to God, the civil rulers have the
task, subject to God's law, of removing every obstacle to the preaching of the
gospel and to every aspect of divine worship.
They should do this while completely refraining from every
tendency toward exercising absolute authority, and while functioning in the
sphere entrusted to them, with the means belonging to them.
And the government's task is not limited to caring for and
watching over the public domain but extends also to upholding the sacred
ministry, with a view to removing and destroying all idolatry and false worship
of the Antichrist; to promoting the kingdom of Jesus Christ; and to furthering
the preaching of the gospel everywhere; to the end that God may be honored and
served by everyone, as he requires in his Word.
Moreover everyone, regardless of status, condition, or
rank, must be subject to the government, and pay taxes, and hold its
representatives in honor and respect, and obey them in all things that are not
in conflict with God's Word, praying for them that the Lord may be willing to
lead them in all their ways and that we may live a peaceful and quiet life in
all piety and decency.
And on this matter we denounce the Anabaptists, other
anarchists, and in general all those who want to reject the authorities and
civil officers and to subvert justice by introducing common ownership of goods
and corrupting the moral order that God has established among human beings.
Article 37: The Last Judgment
Finally we believe, according to God's Word, that when the
time appointed by the Lord is come (which is unknown to all creatures) and the
number of the elect is complete, our Lord Jesus Christ will come from heaven,
bodily and visibly, as he ascended, with great glory and majesty, to declare
himself the judge of the living and the dead. He will burn this old world, in
fire and flame, in order to cleanse it.
Then all human creatures will appear in person before the
great judge—men, women, and children, who have lived from the beginning until
the end of the world.
They will be summoned there by the voice of the archangel
and by the sound of the divine trumpet.
For all those who died before that time will be raised from
the earth, their spirits being joined and united with their own bodies in which
they lived. And as for those who are still alive, they will not die like the
others but will be changed "in the twinkling of an eye" from
"corruptible to incorruptible."
Then "the books" (that is, the consciences) will
be opened, and the dead will be judged according to the things they did in the
world, whether good or evil. Indeed, all people will give account of all the
idle words they have spoken, which the world regards as only playing games. And
then the secrets and hypocrisies of men will be publicly uncovered in the sight
of all.
Therefore, with good reason the thought of this judgment is
horrible and dreadful to wicked and evil people. But it is very pleasant and a
great comfort to the righteous and elect, since their total redemption will then
be accomplished. They will then receive the fruits of their labor and of the
trouble they have suffered; their innocence will be openly recognized by all;
and they will see the terrible vengeance that God will bring on the evil ones
who tyrannized, oppressed, and tormented them in this world.
The evil ones will be convicted by the witness of their own
consciences, and shall be made immortal—but only to be tormented in the
everlasting fire prepared for the devil and his angels.
In contrast, the faithful and elect will be crowned with
glory and honor. The Son of God will "confess their names" before God
his Father and the holy and elect angels; all tears will be "wiped from
their eyes"; and their cause—at present condemned as heretical and evil
by many judges and civil officers—will be acknowledged as the "cause of
the Son of God."
And as a gracious reward the Lord will make them possess a
glory such as the heart of man could never imagine.
So we look forward to that great day with longing in order
to enjoy fully the promises of God in Christ Jesus, our Lord.
Question 1. What is thy only comfort in life and death?
Answer: That I with body and soul, both in life and death,
am not my own, but belong unto my faithful Saviour Jesus Christ; who, with his
precious blood, has fully satisfied for all my sins, and delivered me from all
the power of the devil; and so preserves me that without the will of my heavenly
Father, not a hair can fall from my head; yea, that all things must be
subservient to my salvation, and therefore, by his Holy Spirit, He also assures
me of eternal life, and makes me sincerely willing and ready, henceforth, to
live unto him.
Question 2. How many things are necessary for thee to know,
that thou, enjoying this comfort, mayest live and die happily?
Answer: Three; the first, how great my sins and miseries
are; the second, how I may be delivered from all my sins and miseries; the
third, how I shall express my gratitude to God for such deliverance.
The First Part - Of The Misery Of Man
Question 3. Whence knowest thou thy misery?
Answer: Out of the law of God.
Question 4. What does the law of God require of us?
Answer: Christ teaches us that briefly, Matt. 22:37-40,
"Thou shalt love the Lord thy God with all thy heart, with all thy soul,
and with all thy mind, and with all thy strength. This is the first and the
great commandment; and the second is like unto it, Thou shalt love thy neighbour
as thyself. On these two commandments hang all the law and the prophets."
Question 5. Canst thou keep all these things perfectly?
Answer: In no wise; for I am prone by nature to hate God
and my neighbour.
Question 6. Did God then create man so wicked and perverse?
Answer: By no means; but God created man good, and after
his own image, in true righteousness and holiness, that he might rightly know
God his Creator, heartily love him and live with him in eternal happiness to
glorify and praise him.
Question 7. Whence then proceeds this depravity of human
nature?
Answer: From the fall and disobedience of our first
parents, Adam and Eve, in Paradise; hence our nature is become so corrupt, that
we are all conceived and born in sin.
Question 8. Are we then so corrupt that we are wholly
incapable of doing any good, and inclined to all wickedness?
Answer: Indeed we are; except we are regenerated by the
Spirit of God.
Question 9. Does not God then do injustice to man, by
requiring from him in his law, that which he cannot perform?
Answer: Not at all; for God made man capable of performing
it; but man, by the instigation of the devil, and his own wilful disobedience,
deprived himself and all his posterity of those divine gifts.
Question 10. Will God suffer such disobedience and
rebellion to go unpunished?
Answer: By no means; but is terribly displeased with our
original as well as actual sins; and will punish them in his just judgment
temporally and eternally, as he has declared, "Cursed is every one that
continueth not in all things, which are written in the book of the law, to do
them."
Question 11. Is not God then also merciful?
Answer: God is indeed merciful, but also just; therefore
his justice requires, that sin which is committed against the most high majesty
of God, be also punished with extreme, that is, with everlasting punishment of
body and soul.
The Second Part - Of Man's Deliverance
Question 12. Since then, by the righteous judgment of God,
we deserve temporal and eternal punishment, is there no way by which we may
escape that punishment, and be again received into favour?
Answer: God will have his justice satisfied: and therefore
we must make this full satisfaction, either by ourselves, or by another.
Question 13. Can we ourselves then make this satisfaction?
Answer: By no means; but on the contrary we daily increase
our debt.
Question 14. Can there be found anywhere, one, who is a
mere creature, able to satisfy for us?
Answer: None; for, first, God will not punish any other
creature for the sin which man has committed; and further, no mere creature can
sustain the burden of God's eternal wrath against sin, so as to deliver others
from it.
Question 15. What sort of a mediator and deliverer then
must we seek for?
Answer: For one who is very man, and perfectly righteous;
and yet more powerful than all creatures; that is, one who is also very God.
Question 16. Why must he be very man, and also perfectly
righteous?
Answer: Because the justice of God requires that the same
human nature which has sinned, should likewise make satisfaction for sin; and
one, who is himself a sinner, cannot satisfy for others.
Question 17. Why must he in one person be also very God?
Answer: That he might, by the power of his Godhead sustain
in his human nature, the burden of God's wrath; and might obtain for, and
restore to us, righteousness and life.
Question 18. Who then is that Mediator, who is in one
person both very God, and a real righteous man?
Answer: Our Lord Jesus Christ: "who of God is made
unto us wisdom, and righteousness, and sanctification, and redemption."
Question 19. Whence knowest thou this?
Answer: From the holy gospel, which God himself first
revealed in Paradise; and afterwards published by the patriarchs and prophets,
and represented by the sacrifices and other ceremonies of the law; and lastly,
has fulfilled it by his only begotten Son.
Question 20. Are all men then, as they perished in Adam,
saved by Christ?
Answer: No; only those who are ingrafted into him, and,
receive all his benefits, by a true faith.
Question 21. What is true faith?
Answer: True faith is not only a certain knowledge, whereby
I hold for truth all that God has revealed to us in his word, but also an
assured confidence, which the Holy Ghost works by the gospel in my heart; that
not only to others, but to me also, remission of sin, everlasting righteousness
and salvation, are freely given by God, merely of grace, only for the sake of
Christ's merits.
Question 22. What is then necessary for a christian to
believe?
Answer: All things promised us in the gospel, which the
articles of our catholic undoubted christian faith briefly teach us.
Question 23. What are these articles?
Answer: 1. I believe in God the Father, Almighty, Maker of
heaven and earth: 2. And in Jesus Christ, his only begotten Son, our Lord: 3.
Who was conceived by the Holy Ghost, born of the Virgin Mary: 4. Suffered under
Pontius Pilate; was crucified, dead, and buried: He descended into hell: 5. The
third day he rose again from the dead: 6. He ascended into heaven, and sitteth
at the right hand of God the Father Almighty: 7. From thence he shall come to
judge the quick and the dead: 8. I believe in the Holy Ghost: 9. I believe a
holy catholic church: the communion of saints: 10. The forgiveness of sins: 11.
The resurrection of the body: 12. And the life everlasting.
Question 24. How are these articles divided?
Answer: Into three parts; the first is of God the Father,
and our creation; the second of God the Son, and our redemption; the third of
God the Holy Ghost, and our sanctification.
Question 25. Since there is but one only divine essence,
why speakest thou of Father, Son, and Holy Ghost?
Answer: Because God has so revealed himself in his word,
that these three distinct persons are the one only true and eternal God.
Of God The Father
Question 26. What believest thou when thou sayest, "I
believe in God the Father, Almighty, Maker of heaven and earth"?
Answer: That the eternal Father of our Lord Jesus Christ
(who of nothing made heaven and earth, with all that is in them; who likewise
upholds and governs the same by his eternal counsel and providence) is for the
sake of Christ his Son, my God and my Father; on whom I rely so entirely, that I
have no doubt, but he will provide me with all things necessary for soul and
body and further, that he will make whatever evils he sends upon me, in this
valley of tears turn out to my advantage; for he is able to do it, being
Almighty God, and willing, being a faithful Father.
Question 27. What dost thou mean by the providence of God?
Answer: The almighty and everywhere present power of God;
whereby, as it were by his hand, he upholds and governs heaven, earth, and all
creatures; so that herbs and grass, rain and drought, fruitful and barren years,
meat and drink, health and sickness, riches and poverty, yea, and all things
come, not by chance, but be his fatherly hand.
Question 28. What advantage is it to us to know that God
has created, and by his providence does still uphold all things?
Answer: That we may be patient in adversity; thankful in
prosperity; and that in all things, which may hereafter befall us, we place our
firm trust in our faithful God and Father, that nothing shall separate us from
his love; since all creatures are so in his hand, that without his will they
cannot so much as move.
Of God The Son
Question 29. Why is the Son of God called
"Jesus", that is a Saviour?
Answer: Because he saveth us, and delivereth us from our
sins; and likewise, because we ought not to seek, neither can find salvation in
any other.
Question 30. Do such then believe in Jesus the only Saviour,
who seek their salvation and welfare of saints, of themselves, or anywhere else?
Answer: They do not; for though they boast of him in words,
yet in deeds they deny Jesus the only deliverer and Saviour; for one of these
two things must be true, that either Jesus is not a complete Saviour; or that
they, who by a true faith receive this Saviour, must find all things in him
necessary to their salvation.
Question 31. Why is he called "Christ", that is
anointed?
Answer: Because he is ordained of God the Father, and
anointed with the Holy Ghost, to be our chief Prophet and Teacher, who has fully
revealed to us the secret counsel and will of God concerning our redemption; and
to be our only High Priest, who by the one sacrifice of his body, has redeemed
us, and makes continual intercession with the Father for us; and also to be our
eternal King, who governs us by his word and Spirit, and who defends and
preserves us in that salvation, he has purchased for us.
Question 32. But why art thou called a Christian?
Answer: Because I am a member of Christ by faith, and thus
am partaker of his anointing; that so I may confess his name, and present myself
a living sacrifice of thankfulness to him: and also that with a free and good
conscience I may fight against sin and Satan in this life and afterwards I reign
with him eternally, over all creatures.
Question 33. Why is Christ called the "only begotten
Son" of God, since we are also the children of God?
Answer: Because Christ alone is the eternal and natural Son
of God; but we are children adopted of God, by grace, for his sake.
Question 34. Wherefore callest thou him "our
Lord"?
Answer: Because he hath redeemed us, both soul and body,
from all our sins, not with silver or gold, but with his precious blood, and has
delivered us from all the power of the devil; and thus has made us his own
property.
Q. 35. What is the meaning of these words "He was
conceived by the Holy Ghost, born of the virgin Mary"?
Answer: That God's eternal Son, who is, and continues true
and eternal God, took upon him the very nature of man, of the flesh and blood of
the virgin Mary, by the operation of the Holy Ghost; that he might also be the
true seed of David, like unto his brethren in all things, sin excepted.
Question 36. What profit dost thou receive by Christ's holy
conception and nativity?
Answer: That he is our Mediator; and with His innocence and
perfect holiness, covers in the sight of God, my sins, wherein I was conceived
and brought forth.
Question 37. What dost thou understand by the words,
"He suffered"?
Answer: That he, all the time that he lived on earth, but
especially at the end of his life, sustained in body and soul, the wrath of God
against the sins of all mankind: that so by his passion, as the only
propitiatory sacrifice, he might redeem our body and soul from everlasting
damnation, and obtain for us the favour of God, righteousness and eternal life.
Question 38. Why did he suffer "under Pontius Pilate,
as judge"?
Answer: That he, being innocent, and yet condemned by a
temporal judge, might thereby free us from the severe judgement of God to which
we were exposed.
Question 39. Is there anything more in his being
"crucified", than if he had died some other death?
Answer: Yes there is; for thereby I am assured, that he
took on him the curse which lay upon me; for the death of the cross was accursed
of God.
Question 40. Why was it necessary for Christ to humble
himself even "unto death"?
Answer: Because with respect to the justice and truth of
God, satisfaction for our sins could be made no otherwise, than by the death of
the Son of God.
Question 41. Why was he also "buried"?
Answer: Thereby to prove that he was really dead.
Question 42. Since then Christ died for us, why must we
also die?
Answer: Our death is not a satisfaction for our sins, but
only an abolishing of sin, and a passage into eternal life.
Question 43. What further benefit do we receive from the
sacrifice and death of Christ on the cross?
Answer: That by virtue thereof, our old man is crucified,
dead and buried with him; that so the corrupt inclinations of the flesh may no
more reign in us; but that we may offer ourselves unto him a sacrifice of
thanksgiving.
Question 44. Why is there added, "he descended into
hell"?
Answer: That in my greatest temptations, I may be assured,
and wholly comfort myself in this, that my Lord Jesus Christ, by his
inexpressible anguish, pains, terrors, and hellish agonies, in which he was
plunged during all his sufferings, but especially on the cross, has delivered me
from the anguish and torments of hell.
Question 45. What does the "resurrection" of
Christ profit us?
Answer: First, by his resurrection he has overcome death,
that he might make us partakers of that righteousness which he had purchased for
us by his death; secondly, we are also by his power raised up to a new life; and
lastly, the resurrection of Christ is a sure pledge of our blessed resurrection.
Q. 46. How dost thou understand these words, "he
ascended into heaven"?
Answer: That Christ, in sight of his disciples, was taken
up from earth into heaven; and that he continues there for our interest, until
he comes again to judge the quick and the dead.
Question 47. Is not Christ then with us even to the end of
the world, as he has promised?
Answer: Christ is very man and very God; with respect to
his human nature, he is no more on earth; but with respect to his Godhead,
majesty, grace and spirit, he is at no time absent from us.
Question 48. But if his human nature is not present,
wherever his Godhead is, are not then these two natures in Christ separated from
one another?
Answer: Not as all, for since the Godhead is illimitable
and omnipresent, it must necessarily follow that the same is beyond the limits
of the human nature he assumed, and yet is nevertheless in this human nature,
and remains personally united to it.
Question 49. Of what advantage to us is Christ's ascension
into heaven?
Answer: First, that he is our advocate in the presence of
his Father in heaven; secondly, that we have our flesh in heaven as a sure
pledge that he, as the head, will also take up to himself, us, his members;
thirdly, that he sends us his Spirit as an earnest, by whose power we "seek
the things which are above, where Christ sitteth on the right hand of God, and
not things on earth."
Question 50. Why is it added, "and sitteth at the
right hand of God"?
Answer: Because Christ is ascended into heaven for this
end, that he might appear as head of his church, by whom the Father governs all
things.
Question 51. What profit is this glory of Christ, our head,
unto us?
Answer: First, that by his Holy Spirit he pours out
heavenly graces upon us his members; and then that by his power he defends and
preserves us against all enemies.
Question 62. What comfort is it to thee that "Christ
shall come again to judge the quick and the dead"?
Answer: That in all my sorrows and persecutions, with
uplifted head I look for the very same person, who before offered himself for my
sake, to the tribunal of God, and has removed all curse from me, to come as
judge from heaven: who shall cast all his and my enemies into everlasting
condemnation, but shall translate me with all his chosen ones to himself, into
heavenly joys and glory.
Of God The Holy Ghost
Question 53. What dost thou believe concerning the Holy
Ghost?
Answer: First, that he is true and coeternal God with the
Father and the Son; secondly, that he is also given me, to make me by a true
faith, partaker of Christ and all his benefits, that he may comfort me and abide
with me for ever.
Question 54. What believest thou concerning the "holy
catholic church" of Christ?
Answer: That the Son of God from the beginning to the end
of the world, gathers, defends, and preserves to himself by his Spirit and word,
out of the whole human race, a church chosen to everlasting life, agreeing in
true faith; and that I am and forever shall remain, a living member thereof.
Question 55. What do you understand by "the communion
of saints"?
Answer: First, that all and every one, who believes, being
members of Christ, are in common, partakers of him, and of all his riches and
gifts; secondly, that every one must know it to be his duty, readily and
cheerfully to employ his gifts, for the advantage and salvation of other
members.
Question 56. What believest thou concerning "the
forgiveness of sins"?
Answer: That God, for the sake of Christ's satisfaction,
will no more remember my sins, neither my corrupt nature, against which I have
to struggle all my life long; but will graciously impute to me the righteousness
of Christ, that I may never be condemned before the tribunal of God.
Question 57. What comfort does the "resurrection of
the body" afford thee?
Answer: That not only my soul after this life shall be
immediately taken up to Christ its head; but also, that this my body, being
raised by the power of Christ, shall be reunited with my soul, and made like
unto the glorious body of Christ.
Question 58. What comfort takest thou from the article of
"life everlasting"?
Answer: That since I now feel in my heart the beginning of
eternal joy, after this life, I shall inherit perfect salvation, which "eye
has not seen, nor ear heard, neither has it entered into the heart of man"
to conceive, and that to praise God therein for ever.
Question 59. But what does it profit thee now that thou
believest all this?
Answer: That I am righteous in Christ, before God, and an
heir of eternal life.
Question 60. How are thou righteous before God?
Answer: Only by a true faith in Jesus Christ; so that,
though my conscience accuse me, that I have grossly transgressed all the
commandments of God, and kept none of them, and am still inclined to all evil;
notwithstanding, God, without any merit of mine, but only of mere grace, grants
and imputes to me, the perfect satisfaction, righteousness and holiness of
Christ; even so, as if I never had had, nor committed any sin: yea, as if I had
fully accomplished all that obedience which Christ has accomplished for me;
inasmuch as I embrace such benefit with a believing heart.
Question 61. Why sayest thou, that thou art righteous by
faith only?
Answer: Not that I am acceptable to God, on account of the
worthiness of my faith; but because only the satisfaction, righteousness, and
holiness of Christ, is my righteousness before God; and that I cannot receive
and apply the same to myself any other way than by faith only.
Question 62. But why cannot our good works be the whole, or
part of our righteousness before God?
Answer: Because, that the righteousness, which can be
approved of before the tribunal of God, must be absolutely perfect, and in all
respects conformable to the divine law; and also, that our best works in this
life are all imperfect and defiled with sin.
Question 63. What! do not our good works merit, which yet
God will reward in this and in a future life?
Answer: This reward is not of merit, but of grace.
Question 64. But does not this doctrine make men careless
and profane?
Answer: By no means: for it is impossible that those, who
are implanted into Christ by a true faith, should not bring forth fruits of
thankfulness.
Of The Sacraments
Question 65. Since then we are made partakers of Christ and
all his benefits by faith only, whence does this faith proceed?
Answer: From the Holy Ghost, who works faith in our hearts
by the preaching of the gospel, and confirms it by the use of the sacraments.
Question 66. What are the sacraments?
Answer: The sacraments are holy visible signs and seals,
appointed of God for this end, that by the use thereof, he may the more fully
declare and seal to us the promise of the gospel, viz., that he grants us freely
the remission of sin, and life eternal, for the sake of that one sacrifice of
Christ, accomplished on the cross.
Question 67. Are both word and sacraments, then, ordained
and appointed for this end, that they may direct our faith to the sacrifice of
Jesus Christ on the cross, as the only ground of our salvation?
Answer: Yes, indeed: for the Holy Ghost teaches us in the
gospel, and assures us by the sacraments, that the whole of our salvation
depends upon that one sacrifice of Christ which he offered for us on the cross.
Question 68. How many sacraments has Christ instituted in
the new covenant, or testament?
Answer: Two: namely, holy baptism, and the holy supper.
Of Holy Baptism
Question 69. How art thou admonished and assured by holy
baptism, that the one sacrifice of Christ upon the cross is of real advantage to
thee?
Answer: Thus: That Christ appointed this external washing
with water, adding thereto this promise, that I am as certainly washed by his
blood and Spirit from all the pollution of my soul, that is, from all my sins,
as I am washed externally with water, by which the filthiness of the body is
commonly washed away.
Question 70. What is it to be washed with the blood and
Spirit of Christ?
Answer: It is to receive of God the remission of sins,
freely, for the sake of Christ's blood, which he shed for us by his sacrifice
upon the cross; and also to be renewed by the Holy Ghost, and sanctified to be
members of Christ, that so we may more and more die unto sin, and lead holy and
unblamable lives.
Question 71. Where has Christ promised us, that he will as
certainly wash us by his blood and Spirit, as we are washed with the water of
baptism?
Answer: In the institution of baptism, which is thus
expressed: "Go ye, therefore, and teach all nations, baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost", Matt.28:19. And
"he that believeth, and is baptized, shall be saved; but he that believeth
not, shall be damned.", Mark 16:16. This promise is also repeated, where
the scripture calls baptism "the washing of regenerations" and the
washing away of sins. Tit.3:5, Acts 22:16.
Question 72. Is then the external baptism with water the
washing away of sin itself?
Answer: Not at all: for the blood of Jesus Christ only, and
the Holy Ghost cleanse us from all sin.
Question 73. Why then does the Holy Ghost call baptism
"the washing of regeneration," and "the washing away of
sins"?
Answer: God speaks thus not without great cause, to-wit,
not only thereby to teach us, that as the filth of the body is purged away by
water, so our sins are removed by the blood and Spirit of Jesus Christ; but
especially that by this divine pledge and sign he may assure us, that we are
spiritually cleansed from our sins as really, as we are externally washed with
water.
Question 74. Are infants also to be baptized?
Answer: Yes: for since they, as well as the adult, are
included in the covenant and church of God; and since redemption from sin by the
blood of Christ, and the Holy Ghost, the author of faith, is promised to them no
less than to the adult; they must therefore by baptism, as a sign of the
covenant, be also admitted into the christian church; and be distinguished from
the children of unbelievers as was done in the old covenant or testament by
circumcision, instead of which baptism is instituted in the new covenant.
Of The Holy Supper Of Our Lord Jesus Christ
Question 75. How art thou admonished and assured in the
Lord's Supper, that thou art a partaker of that one sacrifice of Christ,
accomplished on the cross, and of all his benefits?
Answer: Thus: That Christ has commanded me and all
believers, to eat of this broken bread, and to drink of this cup, in remembrance
of him, adding these promises: first, that his body was offered and broken on
the cross for me, and his blood shed for me, as certainly as I see with my eyes,
the bread of the Lord broken for me, and the cup communicated to me; and
further, that he feeds and nourishes my soul to everlasting life, with his
crucified body and shed blood, as assuredly as I receive from the hands of the
minister, and taste with my mouth the bread and cup of the Lord, as certain
signs of the body and blood of Christ.
Question 76. What is it then to eat the crucified body, and
drink the shed blood of Christ?
Answer: It is not only to embrace with believing heart all
the sufferings and death of Christ and thereby to obtain the pardon of sin, and
life eternal; but also, besides that, to become more and more united to his
sacred body, by the Holy Ghost, who dwells both in Christ and in us; so that we,
though Christ is in heaven and we on earth, are notwithstanding "flesh of
his flesh and bone of his bone" and that we live, and are governed forever
by one spirit, as members of the same body are by one soul.
Question 77. Where has Christ promised that he will as
certainly feed and nourish believers with his body and bleed, as they eat of
this broken bread, and drink of this cup?
Answer: In the institution of the supper, which is thus
expressed: "The Lord Jesus, the same night in which he was betrayed, took
bread, and when he had given thanks, he brake it, and: said: eat, this is my
body, which is broken for you; this do in remembrance of me. After the same
manner also he took the cup, when he had supped, saying: this cup is the new
testament in my blood; this do ye, as often as ye drink it, in remembrance of
me. For, as often as ye eat this bread, and drink this cup, ye do show the
Lord's death till he come." 1 Cor.11:23-26. This promise is repeated by the
holy apostle Paul, where he says "The cup of blessing which we bless, is it
not the communion of the blood of Christ? The bread which we break, is it not
the communion of the body of Christ? For we being many are one bread, and one
body: for we are all partakers of that one bread." 1 Cor. 10:16,17.
Question 78. Do then the bread and wine become the very
body and blood of Christ?
Answer: Not at all: but as the water in baptism is not
changed into the blood of Christ, neither is the washing away of sin itself,
being only the sign and confirmation thereof appointed of God; so the bread in
the Lord's supper is not changed into the very body of Christ; though agreeably
to the nature and properties of sacraments, it is called the body of Christ
Jesus.
Question 79. Why then doth Christ call the bread "his
body", and the cup "his blood", or "the new covenant in his
blood"; and Paul the "communion of body and blood of Christ"?
Answer: Christ speaks thus, not without great reason,
namely, not only thereby to teach us, that as bread and wine support this
temporal life, so his crucified body and shed blood are the true meat and drink,
whereby our souls are fed to eternal life; but more especially by these visible
signs and pledges to assure us, that we are as really partakers of his true body
and blood by the operation of the Holy Ghost as we receive by the mouths of our
bodies these holy signs in remembrance of him; and that all his sufferings and
obedience are as certainly ours, as if we had in our own persons suffered and
made satisfaction for our sins to God.
Question 80. What difference is there between the Lord's
supper and the popish mass?
Answer: The Lord's supper testifies to us, that we have a
full pardon of all sin by the only sacrifice of Jesus Christ, which he himself
has once accomplished on the cross; and, that we by the Holy Ghost are ingrafted
into Christ, who, according to his human nature is now not on earth, but in
heaven, at the right hand of God his Father, and will there be worshipped by us.
But the mass teaches, that the living and dead have not the pardon of sins
through the sufferings of Christ, unless Christ is also daily offered for them
by the priests; and further, that Christ is bodily under the form of bread and
wine, and therefore is to be worshipped in them; so that the mass, at bottom, is
nothing else than a denial of the one sacrifice and sufferings of Jesus Christ,
and an accursed idolatry.
Question 81. For whom is the Lord's supper instituted?
Answer: For those who are truly sorrowful for their sins,
and yet trust that these are forgiven them for the sake of Christ; and that
their remaining infirmities are covered by his passion and death; and who also
earnestly desire to have their faith more and more strengthened, and their lives
more holy; but hypocrites, and such as turn not to God with sincere hearts, eat
and drink judgment to themselves.
Question 82. Are they also to be admitted to this supper,
who, by confession and life, declare themselves unbelieving and ungodly?
Answer: No; for by this, the covenant of God would be
profaned, and his wrath kindled against the whole congregation; therefore it is
the duty of the Christian church, according to the appointment of Christ and his
apostles, to exclude such persons, by the keys of the kingdom of heaven, till
they show amendment of life.
Question 83. What are the keys of the kingdom of heaven?
Answer: The preaching of the holy gospel, and Christian
discipline, or excommunication out of the Christian church; by these two, the
kingdom of heaven is opened to believers, and shut against unbelievers.
Question 84. How is the kingdom of heaven opened and shut
by the preaching of the holy gospel?
Answer: Thus: when according to the command of Christ, it
is declared and publicly testified to all and every believer, that, whenever
they receive the promise of the gospel by a true faith, all their sins are
really forgiven them of God, for the sake of Christ's merits; and on the
contrary, when it is declared and testified to all unbelievers, and such as do
not sincerely repent, that they stand exposed to the wrath of God, and eternal
condemnation, so long as they are unconverted: according to which testimony of
the gospel, God will judge them, both in this, and in the life to come.
Question 85. How is the kingdom of heaven shut and opened
by Christian discipline?
Answer: Thus: when according to the command of Christ,
those, who under the name of Christians, maintain doctrines, or practices
inconsistent therewith, and will not, after having been often brotherly
admonished, renounce their errors and wicked course of life, are complained of
to the church, or to those, who are thereunto appointed by the church; and if
they despise their admonition, are by them forbidden the use of the sacraments;
whereby they are excluded from the christian church, and by God himself from the
kingdom of Christ; and when they promise and show real amendment, are again
received as members of Christ and his church.
The Third Part - Of Thankfulness
Question 86. Since then we are delivered from our misery,
merely of grace, through Christ, without any merit of ours, why must we still do
good works?
Answer: Because Christ, having redeemed and delivered us by
his blood, also renews us by his Holy Spirit, after his own image; that so we
may testify, by the whole of our conduct, our gratitude to God for his
blessings, and that he may be praised by us; also, that every one may be assured
in himself of his faith, by the fruits thereof; and that, by our godly
conversation others may be gained to Christ.
Question 87. Cannot they then be saved, who, continuing in
their wicked and ungrateful lives, are not converted to God?
Answer: By no means; for the holy scripture declares that
no unchaste person, idolater, adulterer, thief, covetous man, drunkard,
slanderer, robber, or any such like, shall inherit the kingdom of God.
Question 88. Of how many parts does the true conversion of
man consist?
Answer: Of two parts; of the mortification of the old, and
the quickening of the new man.
Question 89. What is the mortification of the old man?
Answer: It is a sincere sorrow of heart, that we have
provoked God by our sins; and more and more to hate and flee from them.
Question 90. What is the quickening of the new man?
Answer: It is a sincere joy of heart in God, through
Christ, and with love and delight to live according to the will of God in all
good works.
Question 91. But what are good works?
Answer: Only those which proceed from a true faith, are
performed according to the law of God, and to his glory; and not such as are
founded on our imaginations, or the institutions of men.
Question 92. What is the law of God?
Answer: God spake all these words, Exodus 20:1-17 and
Denteronomy 5:6-21, saying: I am the LORD thy God, which have brought thee out
of the land of Egypt, out of the house of .
1st commandment: Thou shalt have no other gods before me.
2nd commandment: Thou shalt not make unto thee any graven
image, or any likeness of any thing that is in heaven above, or that is in the
earth beneath, or that is in the water under the earth. Thou shalt not bow down
thyself to them, nor serve them; for I the LORD thy God am a jealous God,
visiting the iniquity of the fathers upon the children unto the third and fourth
generation of them that hate me, and shewing mercy unto thousands of them that
love me, and keep my commandments.
3rd commandment: Thou shalt not take the name of the LORD
thy God in vain; for the LORD will not hold him guiltless that taketh his name
in vain.
4th commandment: Remember the sabbath day, to keep it holy.
Six days shalt thou labour, and do all thy work; but the seventh day is the
sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy
son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor
thy stranger that is within thy gates. For in six days the LORD made heaven and
earth, the sea, and all that in them is, and rested the seventh day: wherefore
the LORD blessed the sabbath day, and hallowed it.
5th