Article 1: That
there is One Only God.
We all believe with the heart, and confess with the mouth, that there is
one only simple and spiritual Being, which we call God; and that he is
eternal, incomprehensible, invisible, immutable, infinite, almighty,
perfectly wise, just, good, and the overflowing fountain of all good.
Article 2: By
what means God is made known unto us.
We know him by two means: first, by the creation, preservation and
government of the universe; which is before our eyes as a most elegant book,
wherein all creatures, great and small, are as so many characters leading us
to contemplate the invisible things of God, namely, his power and divinity,
as the apostle Paul saith,
Romans 1:20. All which things are sufficient to convincemen, and leave
them without excuse. Secondly, he makes himself more clearly and fully known
to us by his holy and divine Word, that is to say, as far as is necessary
for us to know in this life, to his glory and our salvation.
Article 3: Of
the written Word of God.
We confess that this Word of God was not sent, nor delivered by the will
of man, but that holy men of God spake as they were moved by the Holy Ghost,
as the apostle Peter saith. And that afterwards God, from a special care,
which he has for us and our salvation, commanded his servants, the prophets
and apostles, to commit his revealed word to writing; and he himself wrote
with his own finger, the two tables of the law. Therefore we call such
writings holy and divine Scriptures.
Article 4:
Canonical Books of the Holy Scripture.
We believe that the Holy Scriptures are contained in two books, namely,
the Old and New Testament, which are canonical, against which nothing can be
alleged. These are thus named in the Church of God. The books of the Old
Testament are, the five books of Moses, namely: Genesis, Exodus, Leviticus,
Numbers, Deuteronomy; the books of Joshua, Ruth, Judges, the two books of
Samuel, the two of the Kings, two books of the Chronicles, commonly called
Paralipomenon, the first of Ezra, Nehemiah, Esther, Job, the Psalms of
David, the three books of Solomon, namely, the Proverbs, Ecclesiastes, and
the Song of Songs; the four great prophets Isaiah, Jeremiah, Ezekiel and
Daniel; and the twelve lesser prophets, namely, Hosea, Joel, Amos, Obadiah,
Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.
Those of the New Testament are the four evangelists, namely: Matthew,
Mark, Luke, and John; the Acts of the Apostles; the fourteen epistles of the
apostle Paul, namely: one to the Romans, two to the Corinthians, one to the
Galatians, one to the Ephesians, one to the Philippians, one to the
Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to
Philemon, and one to the Hebrews; the seven epistles of the other apostles,
namely, one of James, two of Peter, three of John, one of Jude; and the
Revelation of the apostle John.
Article 5:
From whence the Holy Scriptures derive their dignity and authority.
We receive all these books, and these only, as holy and canonical, for
the regulation, foundation, and confirmation of our faith; believing without
any doubt, all things contained in them, not so much because the Church
receives and approves them as such, but more especially because the Holy
Ghost witnesseth in our hearts, that they are from God, whereof they carry
the evidence in themselves. For the very blind are able to perceive that the
things foretold in them are fulfilling.
Article 6: The
difference between the canonical and apocryphal books.
We distinguish those sacred books from the apocryphal, namely: the third
book of Esdras, the books of Tobias, Judith, Wisdom, Jesus Syrach, Baruch,
the appendix to the book of Esther, the Song of the three Children in the
Furnace, the history of Susannah, of Bell and the Dragon, the prayer of
Manasses, and the two books of the Maccabees. All of which the Church may
read and take instruction from, so far as they agree with the canonical
books; but they are far from having such power and efficacy, as that we may
from their testimony confirm any point of faith, or of the Christian
religion; much less detract from the authority of the other sacred books.
Article 7: The
sufficiency of the Holy Scriptures, to be the only rule of faith.
We believe that those Holy Scriptures fully contain the will of God, and
that whatsoever man ought to believe, unto salvation, is sufficiently taught
therein. For, since the whole manner of worship, which God requires of us,
is written in them at large, it is unlawful for any one, though an apostle,
to teach otherwise than we are now taught in the Holy Scriptures: nay,
though it were an angel from heaven, as the apostle Paul saith. For, since
it is forbidden, to add unto or take away anything from the word of God, it
doth thereby evidently appear, that the doctrine thereof is most perfect and
complete in all respects. Neither do we consider of equal value any writing
of men, however holy these men may have been, with those divine Scriptures,
nor ought we to consider custom, or the great multitude, or antiquity, or
succession of times and persons, or councils, decrees or statutes, as of
equal value with the truth of God, for the truth is above all; for all men
are of themselves liars, and more vain than vanity itself. Therefore, we
reject with all our hearts, whatsoever doth not agree with this infallible
rule, which the apostles have taught us, saying, Try the spirits whether
they are of God. Likewise, if there come any unto you, and bring not this
doctrine, receive him not into your house.
Article 8:
That God is one in Essence, yet nevertheless distinguished in three Persons.
According to this truth and this Word of God, we believe in one only God,
who is the one single essence, in which are three persons, really, truly,
and eternally distinct, according to their incommunicable properties;
namely, the Father, and the Son, and the Holy Ghost. The Father is the
cause, origin and beginning of all things visible and invisible; the Son is
the word, wisdom, and image of the Father; the Holy Ghost is the eternal
power and might, proceeding from the Father and the Son. Nevertheless God is
not by this distinction divided into three, since the Holy Scriptures teach
us, that the Father, and the Son, and the Holy Ghost, have each his
personality, distinguished by their properties; but in such wise that these
three persons are but one only God. Hence then, it is evident, that the
Father is not the Son, nor the Son the Father, and likewise the Holy Ghost
is neither the Father nor the Son. Nevertheless these persons thus
distinguished are not divided, nor intermixed: for the Father hath not
assumed the flesh, nor hath the Holy Ghost, but the Son only. The Father
hath never been without his Son, or without his Holy Ghost. For they are all
three co-eternal and co-essential. There is neither first nor last: for they
are all three one, in truth, in power, in goodness, and in mercy.
Article 9: The
proof of the foregoing article of the Trinity of persons in one God.
All this we know, as well from the testimonies of holy writ, as from
their operations, and chiefly by those we feel in ourselves. The testimonies
of the Holy Scriptures, that teach us to believe this Holy Trinity are
written in many places of the Old Testament, which are not so necessary to
enumerate, as to choose them out with discretion and judgment. In Genesis,
chapter
1:26, 27,God saith: Let us make man in our image, after our likeness,
etc. So God created man in his own image, male and female created he them.
And
Genesis 3:22.Behold the man is become as one of us. From this saying,
let us make man in our image, it appears that there are more persons than
one in the Godhead; and when he saith, God created, he signifies the unity.
It is true that he doth not say how many persons there are, but that, which
appears to us somewhat obscure in the Old Testament, is very plain in the
New. For when our Lord was baptized in Jordan, the voice of the Father was
heard, saying, This is my beloved Son: the Son was seen in the water, and
the Holy Ghost appeared in the shape of a dove. This form is also instituted
by Christ in the baptism of all believers. Baptize all nations, in the name
of the Father, and of the Son, and of the Holy Ghost. In the Gospel of Luke,
the angel Gabriel thus addressed Mary, the mother of our Lord, The Holy
Ghost shall come upon thee, and the power of the Highest shall overshadow
thee, therefore also that holy thing, which shall be born of thee, shall be
called the Son of God: likewise, the grace of our Lord Jesus Christ, and the
love of God, and the communion of the Holy Ghost be with you. And there are
three that bear record in heaven, the Father, the Word, and the Holy Ghost,
and these three are one. In all which places we are fully taught, that there
are three persons in one only divine essence. And although this doctrine far
surpasses all human understanding, nevertheless, we now believe it by means
of the Word of God, but expect hereafter to enjoy the perfect knowledge and
benefit thereof in Heaven. Moreover, we must observe the particular offices
and operations of these three persons toward us. The Father is called our
Creator, by his power; the Son is our Savior and Redeemer, by his blood; the
Holy Ghost is our Sanctifier, by his dwelling in our hearts. This doctrine
of the Holy Trinity, hath always been defended and maintained by the true
Church, since the time of the apostles, to this very day, against the Jews,
Mohammedans, and some false Christians and heretics, as Marcion, Manes,
Praxeas, Sabellius, Samosatenus, Arius, and such like, who have been justly
condemned by the orthodox fathers. Therefore, in this point, we do willingly
receive the three creeds, namely, that of the Apostles, of Nice, and of
Athanasius: likewise that, which, conformable thereunto, is agreed upon by
the ancient fathers.
Article 10:
That Jesus Christ is true and eternal God.
We believe that Jesus Christ, according to his divine nature, is the only
begotten Son of God, begotten from eternity, not made nor created (for then
he should be a creature), but co-essential and co-eternal with the Father,
the express image of his person, and the brightness of his glory, equal unto
him in all things. He is the Son of God, not only from the time that he
assumed our nature, but from all eternity, as these testimonies, when
compared together, teach us. Moses saith, that God created the world; and
John saith, that all things were made by that Word, which he calleth God.
And the apostle saith, that God make the worlds by his Son; likewise, that
God created all things by Jesus Christ. Therefore it must needs follow, that
he, who is called God, the Word, the Son, and Jesus Christ, did exist at
that time, when all things were created by him. Therefore the prophet Micah
saith, His goings forth have been from of old, from everlasting. And the
apostle: He hath neither beginning of days, nor end of life. He therefore is
that true, eternal, and almighty God, whom we invoke, worship and serve.
Article 11:
That the Holy Ghost is true and eternal God.
We believe and confess also, that the Holy Ghost, from eternity, proceeds
from the Father and Son; and therefore neither is made, created, nor
begotten, but only proceedeth from both; who in order is the third person of
the Holy Trinity; of one and the same essence, majesty and glory with the
Father, and the Son; and therefore, is the true and eternal God, as the Holy
Scriptures teach us.
We believe that the Father, by the Word, that is, by his Son, hath
created of nothing, the heaven, the earth, and all creatures, as it seemed
good unto him, giving unto every creature its being, shape, form, and
several offices to serve its Creator. That he doth also still uphold and
govern them by his eternal providence, and infinite power, for the service
of mankind, to the end that man may serve his God. He also created the
angels good, to be his messengers and to serve his elect; some of which are
fallen from that excellency, in which God created them, into everlasting
perdition; and the others have, by the grace of God, remained steadfast and
continued in their primitive state. The devils and evil spirits are so
depraved, that they are enemies of God and every good thing, to the utmost
of their power, as murderers, watching to ruin the Church and every member
thereof, and by their wicked stratagems to destroy all; and are, therefore,
by their own wickedness, adjudged to eternal damnation, daily expecting
their horrible torments. Therefore we reject and abhor the error of the
Sadducees, who deny the existence of spirits and angels: and also that of
the Manichees, who assert that the devils have their origin of themselves,
and that they are wicked of their own nature, without having been corrupted.
Article 13:
Of Divine Providence.
We believe that the same God, after he had created all things, did not
forsake them, or give them up to fortune or chance, but that he rules and
governs them according to his holy will, so that nothing happens in this
world without his appointment: nevertheless, God neither is the author of,
nor can be charged with, the sins which are committed. For his power and
goodness are so great and incomprehensible, that he orders and executes his
work in the most excellent and just manner, even then, when devils and
wicked men act unjustly. And, as to what he doth surpassing human
understanding, we will not curiously inquire into, farther than our capacity
will admit of; but with the greatest humility and reverence adore the
righteous judgments of God, which are hid from us, contenting ourselves that
we are disciples of Christ, to learn only those things which he has revealed
to us in his Word, without transgressing these limits. This doctrine affords
us unspeakable consolation, since we are taught thereby that nothing can
befall us by chance, but by the direction of our most gracious and heavenly
Father; who watches over us with a paternal care, keeping all creatures so
under his power, that not a hair of our head (for they are all numbered),
nor a sparrow, can fall to the ground, without the will of our Father, in
whom we do entirely trust; being persuaded, that he so restrains the devil
and all our enemies, that without his will and permission, they cannot hurt
us. And therefore we reject that damnable error of the Epicureans, who say
that God regards nothing, but leaves all things to chance.
Article 14:
Of the Creation and Fall of man, and his Incapacity to perform what is truly
good.
We believe that God created man out of the dust of the earth, and made
and formed him after his own image and likeness, good, righteous, and holy,
capable in all things to will, agreeably to the will of God. But being in
honor, he understood it not, neither knew his excellency, but willfully
subjected himself to sin, and consequently to death, and the curse, giving
ear to the words of the devil. For the commandment of life, which he had
received, he transgressed; and by sin separated himself from God, who was
his true life, having corrupted his whole nature; whereby he made himself
liable to corporal and spiritual death. And being thus become wicked,
perverse, and corrupt in all his ways, he hath lost all his excellent gifts,
which he had received from God, and only retained a few remains thereof,
which, however, are sufficient to leave man without excuse; for all the
light which is in us is changed into darkness, as the Scriptures teach us,
saying: The light shineth in darkness, and the darkness comprehendeth it
not: where St. John calleth men darkness. Therefore we reject all that is
taught repugnant to this, concerning the free will of man, since man is but
a slave to sin; and has nothing of himself, unless it is given from heaven.
For who may presume to boast, that he of himself can do any good, since
Christ saith, No man can come to me, except the Father, which hath sent me,
draw him? Who will glory in his own will, who understands, that to be
carnally minded is enmity against God? Who can speak of his knowledge, since
the natural man receiveth not the things of the spirit of God? In short, who
dare suggest any thought, since he knows that we are not sufficient of
ourselves to think anything as of ourselves, but that our sufficiency is of
God? And therefore what the apostle saith ought justly to be held sure and
firm, that God worketh in us both to will and to do of his good pleasure.
For there is no will nor understanding, conformable to the divine will and
understanding, but what Christ hath wrought in man; which he teaches us,
when he saith, Without me ye can do nothing.
We believe that, through the disobedience of Adam, original sin is
extended to all mankind; which is a corruption of the whole nature, and an
hereditary disease, wherewith infants themselves are infected even in their
mother's womb, and which produceth in man all sorts of sin, being in him as
a root thereof; and therefore is so vile and abominable in the sight of God,
that it is sufficient to condemn all mankind. Nor is it by any means
abolished or done away by baptism; since sin always issues forth from this
woeful source, as water from a fountain; notwithstanding it is not imputed
to the children of God unto condemnation, but by his grace and mercy is
forgiven them. Not that they should rest securely in sin, but that a sense
of this corruption should make believers often to sigh, desiring to be
delivered from this body of death. Wherefore we reject the error of the
Pelagians, who assert that sin proceeds only from imitation.
Article 16:
Of Eternal Election.
We believe that all the posterity of Adam being thus fallen into
perdition and ruin, by the sin of our first parents, God then did manifest
himself such as he is; that is to say, merciful and just: Merciful, since he
delivers and preserves from this perdition all, whom he, in his eternal and
unchangeable counsel of mere goodness, hath elected in Christ Jesus our
Lord, without any respect to their works: Just, in leaving others in the
fall and perdition wherein they have involved themselves.
Article 17:
Of the Recovery of Fallen Man.
We believe that our most gracious God, in his admirable wisdom and
goodness, seeing that man had thus thrown himself into temporal and eternal
death, and made himself wholly miserable, was pleased to seek and comfort
him, when he trembling fled from his presence, promising him that he would
give his Son, who should be made of a woman, to bruise the head of the
serpent, and would make him happy.
Article 18:
Of the Incarnation of Jesus Christ.
We confess, therefore, that God did fulfill the promise, which he made to
the fathers, by the mouth of his holy prophets, when he sent into the world,
at the time appointed by him, his own, only-begotten and eternal Son, who
took upon him the form of a servant, and became like unto man, really
assuming the true human nature, with all its infirmities, sin excepted,
being conceived in the womb of the blessed Virgin Mary, by the power of the
Holy Ghost, without the means of man, and did not only assume human nature
as to the body, but also a true human soul, that he might be a real man. For
since the soul was lost as well as the body, it was necessary that he should
take both upon him, to save both. Therefore we confess (in opposition to the
heresy of the Anabaptists, who deny that Christ assumed human flesh of his
mother) that Christ is become a partaker of the flesh and blood of the
children; that he is a fruit of the loins of David after the flesh; made of
the seed of David according to the flesh; a fruit of the womb of the Virgin
Mary, made of a woman, a branch of David; a shoot of the root of Jesse;
sprung from the tribe of Judah; descended from the Jews according to the
flesh; of the seed of Abraham, since he took on him the seed of Abraham, and
became like unto his brethren in all things, sin excepted, so that in truth
he is our Immanuel, that is to say, God with us.
Article 19:
Of the union and distinction of the two Natures in the person of Christ.
We believe that by this conception, the person of the Son is inseparably
united and connected with the human nature; so that there are not two Sons
of God, nor two persons, but two natures united in one single person: yet,
that each nature retains its own distinct properties. As then the divine
nature hath always remained uncreated, without beginning of days or end of
life, filling heaven and earth: so also hath the human nature not lost its
properties, but remained a creature, having beginning of days, being a
finite nature, and retaining all the properties of a real body. And though
he hath by his resurrection given immortality to the same, nevertheless he
hath not changed the reality of his human nature; forasmuch as our salvation
and resurrection also depend on the reality of his body. But these two
natures are so closely united in one person, that they were not separated
even by his death. Therefore that which he, when dying, commended into the
hands of his Father, was a real human spirit, departing from his body. But
in the meantime the divine nature always remained united with the human,
even when he lay in the grave. And the Godhead did not cease to be in him,
any more than it did when he was an infant, though it did not so clearly
manifest itself for a while. Wherefore we confess, that he is very God,
and very Man: very God by his power to conquer death; and very man that
he might die for us according to the infirmity of his flesh.
Article 20:
That God hath manifested his justice and mercy in Christ Jesus.
We believe that God, who is perfectly merciful and just, sent his Son to
assume that nature, in which the disobedience was committed, to make
satisfaction in the same, and to bear the punishment of sin by his most
bitter passion and death. God therefore manifested his justice against his
Son, when he laid our iniquities upon him; and poured forth his mercy and
goodness on us, who were guilty and worthy of damnation, out of mere and
perfect love, giving his Son unto death for us, and raising him for our
justification, that through him we might obtain immortality and life
eternal.
Article 21:
Of the satisfaction of Christ, our only High Priest, for us.
We believe that Jesus Christ is ordained with an oath to be an
everlasting High Priest, after the order of Melchisedec; and that he hath
presented himself in our behalf before the Father, to appease his wrath by
his full satisfaction, by offering himself on the tree of the cross, and
pouring out his precious blood to purge away our sins; as the prophets had
foretold. For it is written: He was wounded for our transgressions, he was
bruised for our iniquities: the chastisement of our peace was upon him, and
with his stripes we are healed. He was brought as a lamb to the slaughter,
and numbered with the transgressors, and condemned by Pontius Pilate as a
malefactor, though he had first declared him innocent. Therefore: he
restored that which he took not away, and suffered, the just for the unjust,
as well in his body as in his soul, feeling the terrible punishment which
our sins had merited; insomuch that his sweat became like unto drops of
blood falling on the ground. He called out, my God, my God, why hast thou
forsaken me? and hath suffered all this for the remission of our sins.
Wherefore we justly say with the apostle Paul: that we know nothing, but
Jesus Christ, and him crucified; we count all things but loss and dung for
the excellency of the knowledge of Christ Jesus our Lord, in whose wounds we
find all manner of consolation. Neither is it necessary to seek or invent
any other means of being reconciled to God, than this only sacrifice, once
offered, by which believers are made perfect forever. This is also the
reason why he was called by the angel of God, Jesus, that is to say,
Savior, because he should save his people from their sins.
Article 22:
Of Faith in Jesus Christ.
We believe that, to attain the true knowledge of this great mystery, the
Holy Ghost kindleth in our hearts an upright faith, which embraces Jesus
Christ, with all his merits, appropriates him, and seeks nothing more
besides him. For it must needs follow, either that all things, which are
requisite to our salvation, are not in Jesus Christ, or if all things are in
him, that then those who possess Jesus Christ through faith, have complete
salvation in him. Therefore, for any to assert, that Christ is not
sufficient, but that something more is required besides him, would be too
gross a blasphemy: for hence it would follow, that Christ was but half a
Savior. Therefore we justly say with Paul, that we are justified by faith
alone, or by faith without works. However, to speak more clearly, we do not
mean, that faith itself justifies us, for it is only an instrument with
which we embrace Christ our Righteousness. But Jesus Christ, imputing to us
all his merits and so many holy works which he has done for us, and in our
stead, is our Righteousness. And faith is an instrument that keeps us in
communion with him in all his benefits, which, when become ours, are more
than sufficient to acquit us of our sins.
This site was last updated
06/10/01
