We all believe with the heart, and confess with the mouth, that thereis one only simple and spiritual Being, which we call God; and that heis eternal, incomprehensible invisible, immutable, infinite, almighty,perfectly wise, just, good, and the overflowing fountain of all good. 

2. By what means God is made known unto us 

We know him by two means; first, by the creation, preservation and governmentof the universe; which is before our eyes as a most elegant book, whereinall creatures, great and small, are as so many characters leading us tocontemplate the invisible things of God, namely His power and divinity,as the apostle Paul says, Rom. 1:20. All which things are sufficient toconvince men, and leave them without excuse. Secondly, he makes himselfmore clearly fully known to us by his holy and divine Word, that is tosay, as far as is necessary for us to know in this life, to his glory andour salvation. 

3. Of the written Word of God 

We confess that this Word of God was not sent, nor delivered by thewill of man, but that holy men of God spoke as they were moved by the HolyGhost, as the apostle Peter says. And that afterwards God, from a specialcare, which he has for us and our salvation, commanded his servants, theprophets and apostles, to commit his revealed word to writing; and he himselfwrote with his own finger, the two tables of the law. Therefore we callsuch writings holy and divine Scriptures. 

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 canbe alleged. These are thus named in the Church of God. The books of theOld Testament are, the five books of Moses, viz.: Genesis, Exodus, Leviticus,Numbers, Deuteronomy; the books of Joshua, Ruth, Judges, the two booksof Samuel, the two of the Kings, two books of the Chronicles, commonlycalled Paralipomenon, the first of Ezra, Nehemiah, Esther, Job, the Psalmsof David, the three books of Solomon, namely, the Proverbs, Ecclesiastes,and the Song of Songs; the four great prophets Isaiah, Jeremiah, Ezekieland Daniel; and the twelve lesser prophets, namely, Hosea, Joel, Amos,Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, andMalachi. 

Those of the New Testament are the four evangelists, viz.: Matthew,Mark, Luke, and John; the Acts of the Apostles; the fourteen epistles ofthe apostle Paul, viz.: one to the Romans, two to the Corinthians, oneto the Galatians, one to the Ephesians, one to the Philippians, one tothe Colossians, two to the Thessalonians, two to Timothy, one to Titus,one to Philemon, and one to the Hebrews; the seven epistles of the otherapostles, namely, one of James, two of Peter, three of John, one of Jude;and the Revelation of the apostle John. 

5. From whence the Holy Scriptures derive their dignity and authority. 

We receive all these books, and these only, as holy and canonical, forthe regulation, foundation, and conformation of our faith; believing withoutany doubt, all things contained in them, not so much because the Churchreceives and approves them as such, but more especially because the HolyGhost witnesses in our hearts, that they are from God, whereof they carrythe evidence in themselves. For the very blind are able to perceive thatthe things foretold in them are fulfilling. 

6. The difference between the canonical and apocryphal books 

We distinguish those sacred books from the apocryphal, viz.: the thirdbook 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 theFurnace, the history of Susannah, of Bell and the Dragon, the prayer ofManasses, and the two books of the Maccabees. All of which the Church mayread and take instruction from, so far as they agree with the canonicalbooks; but they are far from having such power and efficacy, as that wemay from their testimony confirm any point of faith, or of the christianreligion; much less detract from the authority of the other sacred books. 

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 sufficientlytaught therein. For, since the whole manner of worship, which God requiresof us, is written in them at large, it is unlawful for any one, thoughan apostle, to teach otherwise than we are now taught in the Holy Scriptures:nay, though it were an angel from heaven, as the apostle Paul says. For,since it is forbidden, to add unto or take away anything from the wordof God, it does thereby evidently appear, that the doctrine thereof ismost perfect and complete in all respects. Neither do we consider of equalvalue any writing of men, however holy these men may have been, with thosedivine Scriptures, nor ought we to consider custom, or the great multitude,or antiquity, or succession of times and persons, or councils, decreesor statutes, as of equal value with the truth of God, for the truth isabove all; for all men are of themselves liars, and more vain than vanityitself. Therefore, we reject with all our hearts, whatsoever does not agreewith this infallible rule, which the apostles have taught us, saying, Trythe spirits whether they are of God. Likewise, if there come any unto you;and bring not this doctrine, receive him not into your house 

8. That God is one in Essence, yet nevertheless distinguished in threePersons 

According to this truth and this Word of God, we believe in one onlyGod, 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 thecause, origin and beginning of all things visible and invisible; the Sonis the word, wisdom, and image of the Father; the Holy Ghost is the eternalpower and might, proceeding from the Father and the Son. Nevertheless Godis not by this distinction divided into three, since the Holy Scripturesteach us, that the Father, and the Son, and the Holy Ghost, have each hispersonality, distinguished by their properties; but in such wise that thesethree persons are but one only God. Hence then, it is evident, that theFather is not the Son, nor the Son the Father, and likewise the Holy Ghostis neither the Father nor the Son. Nevertheless these persons thus distinguishedare not divided, nor intermixed: for the Father has not assumed the flesh,nor has the Holy Ghost, but the Son only. The Father has never been withouthis Son, or without his Holy Ghost. For they are all three coeternal andco-essential. There is neither first nor last: for they are all three one,in truth, in power, in goodness, and in mercy. 

9. The proof of the foregoing article of the Trinity of persons in oneGod. 

All this we know, as well from the testimonies of holy writ, as fromtheir operations, and chiefly by those we feel in ourselves. The testimoniesof the Holy Scriptures, that teach us to believe this Holy Trinity arewritten in many places of the Old Testament, which are not so necessaryto enumerate, as to choose them out with discretion and judgment. In Genesis,chap. 1:26, 27, God says: Let us make man in our image, after our likeness,etc. So God created man in his own image, male and female created he them.And Gen. 3:22. Behold the man is become as one of us. From this saying,let us make man in our image, it appears that there are more persons thanone in the Godhead; and when he says, God created, he signifies the unity.It is true he does not say how many persons there are, but that, whichappears to us somewhat obscure in the Old Testament, is very plain in theNew. For when our Lord was baptized in Jordan, the voice of the Fatherwas 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 institutedby Christ in the baptism of all believers. Baptize all nations, in thename of the Father, and of the Son, and of the Holy Ghost. In the Gospelof 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 shallovershadow thee, therefore also that holy thing, which shall be born ofthee, shall be called the Son of God: likewise, the grace of our Lord JesusChrist, and the love of God, and the communion of the Holy Ghost be withyou. 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 arefully 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 toenjoy the perfect knowledge and benefit thereof in Heaven. Moreover, wemust observe the particular offices and operations of these three personstowards us. The Father is called our Creator, by his power; the Son isour Saviour and Redeemer, by his blood; the Holy Ghost is our Sanctifier,by his dwelling in our hearts. This doctrine of the Holy Trinity, has alwaysbeen defended and maintained by the true Church, since the time of theapostles, to this very day, against the Jews, Mohammedans, and some falsechristians 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. 

10. That Jesus Christ is true and eternal God 

We believe that Jesus Christ, according to his divine nature, is theonly begotten Son of God, begotten from eternity, not made nor created(for then he should be a creature), but co-essential and coeternal withthe Father, the express image of his person, and the brightness of hisglory, equal unto him in all things. He is the Son of God, not only fromthe time that he assumed our nature, but from all eternity, as these testimonies,when compared together, teach us. Moses says, that God created the world;and John says, that all things were made by that Word, which he calls God.And the apostle says, that God made the worlds by his Son; likewise, thatGod 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 existat that time, when all things were created by him. Therefore the prophetMicah says, His goings forth have been from of old, from everlasting. Andthe apostle: He has neither beginning of days, nor end of life. He thereforeis that true, eternal, and almighty God, whom we invoke, worship and serve.

11. That the Holy Ghost is true and eternal God 

We believe and confess also, that the Holy Ghost, from eternity, proceedsfrom the Father and Son; and therefore neither is made, created, nor begotten,but only proceeds from both; who in order is the third person of the HolyTrinity; 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 Scripturesteach us. 

12. Of the Creation 

We believe that the Father, by the Word, that is, by his Son, has createdof nothing, the heaven, the earth, and all creatures, as it seemed goodunto him, giving unto every creature its being, shape, form, and severaloffices to serve its Creator. That he does also still uphold and governthem by his eternal providence, and infinite power, for the service ofmankind, to the end that man may serve his God. He also created the angelsgood, to be his messengers and to serve his elect; some of whom are fallenfrom that excellency, in which God created them, into everlasting perdition;and the others have, by the grace of God, remained steadfast and continuedin 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 theirpower, as murderers, watching to ruin the Church and every member thereof,and by their wicked stratagems to destroy all; and are, therefore, by theirown wickedness, adjudged to eternal damnation, daily expecting their horribletorments. Therefore we reject and abhor the error of the Sadducees, whodeny the existence cf spirits and angels: and also that of the Manichees,who assert that the devils have their origin of themselves, and that theyare wicked of their own nature, without having been corrupted. 

13. Of Divine Providence 

We believe that the same God, after he had created all things, did notforsake them, or give them up to fortune or chance, but that he rules andgoverns them according to his holy will, so that nothing happens in thisworld without his appointment: nevertheless, God neither is the authorof, nor can be charged with, the sins which are committed. For his powerand goodness are so great and incomprehensible, that he orders and executeshis work in the most excellent and just manner, even then, when devilsand wicked men act unjustly. And, as to what he does surpassing human understanding,we will not curiously inquire into, farther than our capacity will admitof; but with the greatest humility and reverence adore the righteous judgmentsof God, which are hid from us, contenting ourselves that we are disciplesof Christ, to learn only those things which he has revealed to us in hisWord, without transgressing these limits. This doctrine affords us unspeakableconsolation, since we are taught thereby that nothing can befall us bychance, but by the direction of our most gracious and heavenly Father;who watches over us with a paternal care, keeping all creatures so underhis power, that not a hair of our head (for they are all numbered), nora sparrow, can fall to the ground, without the will of our Father, in whomwe do entirely trust; being persuaded, that he so restrains the devil andall our enemies, that without his will and permission, they cannot hurtus. And therefore we reject that damnable error of the Epicureans, whosay that God regards nothing, but leaves all things to chance. 

14. Of the Creation and Fall of man, and his Incapacity to perform whatis truly good 

We believe that God created man out of the dust of the earth, and madeand 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 beingin honour, he understood it not, neither knew his excellency, but willfullysubjected himself to sin, and consequently to death, and the curse, givingear to the words of the devil. For the commandment of life, which he hadreceived, he transgressed; and by sin separated himself from God, who washis true life, having corrupted his whole nature; whereby he made himselfliable to corporal and spiritual death. And being thus become wicked, perverse,and corrupt in all his ways, he has lost all his excellent gifts, whichhe had received from God, and only retained a few remains thereof, which,however, are sufficient to leave man without excuse; for all the lightwhich is in us is changed into darkness, as the Scriptures teach us, saying:The light shineth in darkness, and the darkness comprehendeth it not: whereSt. John calls men darkness. Therefore we reject all that is taught repugnantto 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 maypresume to boast, that he of himself can do any good, since Christ says,No man can come to me, except the Father, which hath sent me, draw him?Who will glory in his own will, who understands, that to be carnally mindedis enmity against God? Who can speak of his knowledge, since the naturalman receiveth not the things of the spirit of God? In short, who dare suggestany thought, since he knows that we are not sufficient of ourselves tothink anything as of ourselves, but that our sufficiency is of God? Andtherefore what the apostle says ought justly to be held sure and firm,that God worketh in us both to will and to do of his good pleasure. Forthere is no will nor understanding, conformable to the divine will andunderstanding, but that Christ has wrought in man; which he teaches us,when he says, Without me ye can do nothing. 

15. Of Original Sin 

We believe that, through the disobedience of Adam, original sin is extendedto all mankind; which is a corruption of the whole nature, and a hereditarydisease, wherewith infants themselves are infected even in their mother'swomb, and which produces in man all sorts of sin, being in him as a rootthereof; and therefore is so vile and abominable in the sight of God, thatit is sufficient to condemn all mankind. Nor is it by any means abolishedor done away by baptism; since sin always issues forth from this woefulsource, as water from a fountain; notwithstanding it is not imputed tothe children of God unto condemnation, but by his grace and mercy is forgiventhem. Not that they should rest securely in sin, but that a sense of thiscorruption should make believers often to sigh, desiring to be deliveredfrom this body of death. Wherefore we reject the error of the Pelagians,who assert that sin proceeds only from imitation. 

16. Of Eternal Election 

We believe that all the posterity of Adam being thus fallen into perditionand ruin, by the sin of our first parents, God then did manifest himselfsuch as he is; that is to say, merciful and just: Merciful, since he deliversand preserves from this perdition all, whom he, in his eternal and unchangeablecounsel of mere goodness, has elected in Christ Jesus our Lord, withoutany respect to their works: Just, in leaving others in the fall and perditionwherein they have involved themselves. 

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 givehis Son, who should be made of a woman, to bruise the head of the serpent,and would make him happy. 

18. Of the Incarnation of Jesus Christ 

We confess, therefore, that God did fulfill the promise, which he madeto the fathers, by the mouth of his holy prophets, when he sent into theworld, at the time appointed by him, his own, only-begotten and eternalSon, 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 ofthe Holy Ghost, without the means of man, and did not only assume humannature as to the body, but also a true human soul, that he might be a realman. For since the soul was lost as well as the body, it was necessarythat he should take both upon him, to save both. Therefore we confess (inopposition to the heresy of the Anabaptists, who deny that Christ assumedhuman flesh of his mother) that Christ is become a partaker of the fleshand blood of the children; that he is a fruit of the loins of David afterthe flesh; made of the seed of David according to the flesh; a fruit ofthe womb of the Virgin Mary, made of a woman, a branch of David; a shootof the root of Jesse; sprung from the tribe of Judah; descended from theJews according to the flesh; of the seed of Abraham, since he took on himthe seed of Abraham, and became like unto his brethren in all things, sinexcepted, so that in truth he is our Immanuel, that is to say, God withus. 
19. Of the union and distinction of the two Natures in the person ofChrist. 

We believe that by this conception, the person of the Son is inseparablyunited and connected with the human nature; so that there are not two Sonsof God, nor two persons, but two natures united in one single person: yet,that each nature retains its own distinct properties. As then the divinenature has always remained untreated, without beginning of days or endof life, filling heaven and earth: so also has the human nature not lostits properties, but remained a creature, having beginning of days, beinga finite nature, and retaining all the properties of a real body. And thoughhe has by his resurrection given immortality to the same, neverthelesshe has not changed the reality of his human nature; forasmuch as our salvationand resurrection also depend on the reality of his body. But these twonatures are so closely united in one person, that they were not separatedeven by his death. Therefore that which he, when dying, commended intothe 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 clearlymanifest 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 thathe might die for us according to the infirmity of his flesh. 

20. That God has manifested his justice and mercy in Christ 

We believe that God, who is perfectly merciful and just, sent his Sonto assume that nature, in which the disobedience was committed, to makesatisfaction in the same, and to bear the punishment of sin by his mostbitter passion and death. God therefore manifested his justice againsthis Son, when he laid our iniquities upon him; and poured forth his mercyand goodness on us, who were guilty and worthy of damnation, out of mereand perfect love, giving his Son unto death for us, and raising him forour justification, that through him we might obtain immortality and lifeeternal. 

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 everlastingHigh Priest, after the order of Melchisedec; and that he has presentedhimself in our behalf before the Father, to appease his wrath by his fullsatisfaction, by offering himself on the tree of the cross, and pouringout 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 bruisedfor our iniquities: the chastisement of our peace was upon him, and withhis stripes we are healed. He was brought as a lamb to the slaughter, andnumbered with the transgressors, and condemned by Pontius Pilate as a malefactor,though he had first declared him innocent. Therefore: he restored thatwhich he took not away, and suffered, the just for the unjust, as wellin his body as in his soul, feeling the terrible punishment which our sinshad merited; insomuch that his sweat became like unto drops of blood fallingon the ground. He called out, my God, my God, why hast thou forsaken me?and has suffered all this for the remission of our sins. Wherefore we justlysay with the apostle Paul: that we know nothing, but Jesus Christ, andhim crucified; we count all things but loss and dung for the excellencyof the knowledge of Christ Jesus our Lord, in whose wounds we find allmanner of consolation. Neither is it necessary to seek or invent any othermeans of being reconciled to God, than this only sacrifice, once offered,by which believers are made perfect forever. This is also the reason whyhe was called by the angel of God, Jesus, that is to say, Saviour, becausehe should save his people from their sins. 

22. Of Faith in Jesus Christ 

We believe that, to attain the true knowledge of this great mystery,the Holy Ghost kindles in our hearts an upright faith, which embraces JesusChrist, with all his merits, appropriates him, and seeks nothing more besideshim. For it must needs follow, either that all things, which are requisiteto 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 salvationin him. Therefore, for any to assert, that Christ is not sufficient, butthat something more is required besides him, would be too gross a blasphemy:for hence it would follow, that Christ was but half a Saviour. Thereforewe justly say with Paul, that we are justified by faith alone, or by faithwithout works. However, to speak more clearly, we do not mean, that faithitself justifies us, for it is only an instrument with which we embraceChrist 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 ourRighteousness. And faith is an instrument that keeps us in communion withhim in all his benefits, which, when become ours, are more than sufficientto acquit us of our sins. 

23. Of Justification 

We believe that our salvation consists in the remission of our sinsfor Jesus Christ's sake, sad that therein our righteousness before Godis implied: as David and Paul teach us, declaring this to be the happinessof man, that God imputes righteousness to him without works. And the sameapostle says, that we are justified freely by his grace, through the redemptionwhich is in Jesus Christ. And therefore we always hold fast this foundation,ascribing all the glory to God, humbling ourselves before him, and acknowledgingourselves to be such as we really are, without presuming to trust in anything in ourselves, or in any merit of ours, relying and resting upon theobedience of Christ crucified alone, which becomes ours, when we believein him. This is sufficient to cover all our iniquities, and to give usconfidence in approving to God; freeing the conscience of fear, terrorand dread, without following the example of our first father, Adam, who,trembling, attempted to cover himself with fig-leaves. And verily if weshould appear before God, relying on ourselves, or on any other creature,though ever so little, we should, alas! be consumed. And therefore everyone must pray with David: O Lord, enter not into judgment with thy servant:for in thy sight shall no man living be justified. 

24. Of man's Sanctification and God Works 

We believe that this true faith being wrought in man by the hearingof the Word of God, and the operation of the Holy Ghost, does regenerateand make him a new man, causing him to live a new life, and freeing himfrom the bondage of sin. Therefore it is so far from being true, that thisjustifying faith makes men remiss in a pious and holy life, that on thecontrary without it they would never do anything out of love to God, butonly out of self-love or fear of damnation. Therefore it is impossiblethat this holy faith can be unfruitful in man: for we do not speak of avain faith, but of such a faith, which is called in Scripture, a faiththat worketh by love, which excites man to the practice of those works,which God has commended in his Word. Which works, as they proceed fromthe good root of faith, are good and acceptable in the sight of God, forasmuchas they are all sanctified by his grace: howbeit they are of no accounttowards our justification. For it is by faith in Christ that we are justified,even before we do good works; otherwise they could not be good works, anymore than the fruit of a tree can be good, before the tree itself is good.Therefore we do good works, but not to merit by them, (for what can wemerit?) nay, we are beholden to God for the good works we do, and not heto us, since it is he that works in us both to will and to do of his goodpleasure. Let us therefore attend to what is written: when ye shall havedone all those things which are commended you, say, we are unprofitableservants; we have done that which was our duty to do. In the meantime,we not deny that God rewards our good works, but it is through his gracethat he crowns his gifts. Moreover, though we do good works, we do notfound our salvation upon them; for we do no work but what is polluted byour flesh, and also punishable; and at though we could perform such works,still the remembrance of one sin is sufficient to make God reject them.Thus then we would always be in doubt, tossed to and fro without any certainty,and our poor consciences continually vexed, if they relied not on the meritsof the suffering and death of our Saviour. 

25. Of the abolishing of the Ceremonial Law 

We believe, that the ceremonies and figures of the law ceased at thecoming of Christ, and that all the shadows are accomplished; so that theuse of them must be abolished amongst Christian; yet the truth and substanceof them remain with us in Jesus Christ, in whom they have their completion.In the meantime, we still use the testimonies taken out of the law andthe prophets, to confirm us in the doctrine of the gospel, and to regulateour life in all honesty, to the glory of God, according to his will. 

26. Of Christ's Intercession 

We believe that we have no access unto God, but alone through the onlyMediator and Advocate, Jesus Christ the righteous, who therefore becameman, having united in one person the divine and human natures, that wemen might have access to the divine majesty, which access would otherwisebe barred against us. But this Mediator, whom the Father has appointedbetween him and us, ought in no wise to affright us by his majesty, orcause us to seek another according to our infancy. For there is no creatureeither in heaven or on earth who loveth us more than Jesus Christ; who,though he was in the form of God, yet made himself of no reputation, andtook upon him the form of a man, and of a servant for us, and was madelike unto his brethren in all things. If then we should seek for anotherMediator, who would be well affected towards us, whom could we find, wholoved us more than he, who laid down his life for us, even when we werehis enemies? And if we seek for one who has power and majesty, who is therethat has so much of both as he who sits at the right hand of his Father,and who has all power in heaven and on earth? And who will sooner be heardthan the own well beloved Son of God? Therefore it was only through distrustthat this practice of dishonouring, instead of honouring the saints, wasintroduced, doing that, which they never have done, nor required, but haveon the contrary steadfastly rejected according to their bounden duty, asappears by their writings. Neither must we plead here our unworthiness;for the meaning is not that we should offer our prayers to God on the groundof our own worthiness but only on the ground of the excellency and worthinessof the Lord Jesus Christ, whose righteousness is become ours by faith.Therefore the apostle, to remove this foolish fear, or rather mistrustfrom us, justly says, that Jesus Christ was made like unto his brethrenin all things, that he might be a merciful and faithful High Priest, tomake reconciliation for the sins of the people. For in that he himselfhas suffered, being tempted, he is able to succour them that are tempted;and further to encourage us, he adds, seeing then that we have a greatHigh Priest, that is passed into the heavens, Jesus the Son of God, letus hold fast our profession. For we have not a high priest which cannotbe touched with the feeling of our infirmities; but was in all points temptedlike as we are, yet without sin. Let us therefore come boldly unto thethrone of grace, that we may obtain mercy, and find grace to help in timeof need. The same apostle says, having boldness to enter into the holiest,by the blood of Jesus; let us draw near with a true heart in full assuranceof faith, etc. Likewise, Christ has an unchangeable priesthood, whereforehe is able also to same them to the utter most, that come unto God by him,seeing he ever liveth to make intercession for them. What more can be required?since Christ himself says, I am the way and the truth, and the life: noman cometh unto the Father but by me. To what purpose should we then seekanother advocate, since it has pleased God, to give us his own Son as anadvocate? Let us not for sake him to take another, or rather to seek afteranother, without ever being able to find him; for God well knew, when hegave him to us, that we were sinners. Therefore according to the commandof Christ, we call upon the heavenly Father through Jesus Christ our ownMediator, as we are taught in the Lord's prayer; being assured that whateverwe ask of the Father in his name, will be granted us. 

27. Of the Catholic Christian Church 

We believe and profess, one catholic or universal Church, which is aholy congregation, of true Christian believers, all expecting their salvationin Jesus Christ, being washed by his blood, sanctified and sealed by theHoly Ghost. This Church has been from the beginning of the world, and willbe to the end thereof; which is evident from this, that Christ is an eternalKing, which, without subjects, cannot be. And this holy Church is preservedor supported by God, against the rage of the whole world; though she sometimes(for a while) appears very small, and in the eyes of men, to be reducedto nothing; s during the perilous reign of Ahab, the Lord reserved untohim seven thousand men, who had not bowed their knees to Baal. Furthermore,this holy Church is not confined, bound, or limited to a certain placeor to certain persons, but is spread and dispersed over the whole world;and yet is joined and united with heart and will, by the power of faith,in one and the same spirit. 

28. That every one is bound to join himself to the true Church 

We believe, since this holy congregation is an assembly of those whoare saved, and that out of it there is no salvation, that no person ofwhatsoever state or condition he may be, ought to withdraw himself, tolive in a separate state from it; but that all men are in duty bound tojoin and unite themselves with it; maintaining the unity of the Church;submitting themselves to the doctrine and discipline thereof; bowing theirnecks under the yoke of Jesus Christ; and as mutual members of the samebody, serving to the edification of the brethren, according to the talentsGod has given them. And that this may be the more effectually observed,it is the duty of all believers, according to the word of God, to separatethemselves from all those who do not belong to the Church, and to jointhemselves to this congregation, wheresoever God has established it, eventhough the magistrates and edicts of princes were against it, yea, thoughthey should suffer death or any other corporal punishment. Therefore allthose, who separate themselves from the same, or do not join themselvesto it, act contrary to the ordinance of God. 

29. Of the marks of the true Church, and wherein she differs from thefalse Church 

We believe, that we ought diligently and circumspectly to discern fromthe Word of God which is the true Church, since all sects which are inthe world assume to themselves the name of the Church. But we speak nothere of hypocrites, who are mixed in the Church with the good, yet arenot of the Church, though externally in it; but we say that the body andcommunion of the true Church must be distinguished from all sects, whocall themselves the Church. The marks, by which the true Church is known,are these: if the pure doctrine of the gospel is preached therein; if shemaintains the pure administration of the sacraments as instituted by Christ;if church discipline is exercised in punishing of sin: in short, if allthings are managed according to the pure Word of God, all things contrarythereto corrected, and Jesus Christ acknowledged as the only Head of theChurch. Hereby the true Church may certainly be known from which no manhas a right to separate himself. With respect to those, who are membersof the Church, they may be known by the marks of Christians: namely, byfaith; and when they have received Jesus Christ the only Saviour, theyavoid sin, follow after righteousness, love the true God and their neighbour,neither turn aside to the right or left, and crucify the flesh with theworks thereof. But this is not to be understood, as if there did not remainin them great infirmities; but they fight against them through the Spirit,all the days of their life, continually taking their refuge in the blood,death, passion and obedience of our Lord Jesus Christ, "in whom they haveremission of sins, through faith in him." As for the false Church, sheascribes more power and authority to herself and her ordinances than tothe Word of God, and will not submit herself to the yoke of Christ. Neitherdoes she administer the sacraments as appointed by Christ in his Word,but adds to and takes from them, as she thinks proper; she relies moreupon men than upon Christ; and persecutes those, who live holily accordingto the Word of God, and rebuke her for her errors, covetousness, and idolatry.These two Churches are easily known and distinguished from each other. 

30. Concerning the Government of, and Offices in the Church 

We believe, that this true Church must be governed by that spiritualpolicy which our Lord has taught us in his Word; namely, that there mustbe ministers or pastors to preach the Word of God, and to administer thesacraments; also elders and deacons, who, together with the pastors, formthe council of the Church: that by these means the true religion may bepreserved, and the true doctrine everywhere propagated, likewise transgressorspunished and restrained by spiritual means: also that the poor and distressedmay be relieved and comforted, according to their necessities. By thesemeans everything will be carried on in the Church with good order and decency,when faithful men are chosen, according to the rule prescribed by St. Paulin his Epistle to Timothy. 

31. Of the Ministers, Elders, and Deacons 

We believe, that the ministers of God's Word, and the elders and deacons,ought to be chosen to their respective offices by a lawful election bythe Church, with calling upon the name of the Lord, and in that order whichthe Word of God teaches. Therefore every one must take heed, not to intrudehimself by indecent means, but is bound to wait till it shall please Godto call him; that he may have testimony of his calling, and be certainand assured that it is of the Lord. As for the ministers of God's Word,they have equally the same power and authority wheresoever they are, asthey are all ministers of Christ, the only universal Bishop, and the onlyHead of the Church. Moreover, that this holy ordinance of God may not beviolated or slighted, we say that every one ought to esteem the ministersof God's Word, and the elders of the Church, very highly for their work'ssake, and be at peace with them without murmuring, strife or contention,as much as possible. 

32. Of the Order and Discipline of the Church 

In the meantime we believe, though it is useful and beneficial, thatthose, who are rulers of the Church, institute and establish certain ordinancesamong themselves for maintaining the body of the Church; yet they oughtstudiously to take care, that they do not depart from those things whichChrist, our only Master, has instituted. And therefore, we reject all humaninventions, and all laws, which man would introduce into the worship ofGod, thereby to bind and compel the conscience in any manner whatever.Therefore we admit only of that which tends to nourish and preserve concord,and unity, and to keep all men in obedience to God. For this purpose, excommunicationor church discipline is requisite, with the several circumstances belongingto it, according to the Word of God. 

33. Of the Sacraments 

We believe, that our gracious God, on account of our weakness and infirmitieshas ordained the sacraments for us, thereby to seal unto us his promises,and to be pledges of the good will and grace of God toward us, and alsoto nourish and strengthen our faith; which he has joined to the Word ofthe gospel, the better to present to our senses, both that which he signifiesto us by his Word, and that which he works inwardly in our hearts, therebyassuring and confirming in us the salvation which he imparts to us. Forthey are visible signs and seals of an inward and invisible thing, by meanswhereof God works in us by the power of the Holy Ghost. Therefore the signsare not in vain or insignificant, so as to deceive us. For Jesus Christis the true object presented by them, without whom they would be of nomoment. Moreover, we are satisfied with the number of sacraments whichChrist our Lord has instituted, which are two only, namely, the sacramentof baptism, and the holy supper of our Lord Jesus Christ. 

34.  Of Holy Baptism 

We believe and confess that Jesus Christ, who is the end of the law,has made an end, by the shedding of his blood, of all other sheddings ofblood which men could or would make as a propitiation or satisfaction forsin and that he, having abolished circumcision, which was done with bloodhas instituted the sacrament of baptism instead thereof; by which we arereceived into the Church of God, and separated from all other people andstrange religions, that we may wholly belong to him, whose ensign and bannerwe bear: and which serves as a testimony to us, that he will forever beour gracious God and Father. Therefore he has commanded all those, whoare his, to be baptized with pure water, "in the name of the Father, andof the Son, and of the Holy Ghost": thereby signifying to us, that as waterwashes away the filth of the body, when poured upon it, and is seen onthe body of the baptized, when sprinkled upon him; so does the blood ofChrist, by the power of the Holy Ghost, internally sprinkle the soul, cleanseit from its sins, and regenerate us from children of wrath, unto childrenof God. Not that this is effected by the external water, but by the sprinklingof the precious blood of the Son of God; who is our Red Sea, through whichwe must pass, to escape the tyranny of Pharaoh, that is, the devil, andto enter into the spiritual land of Canaan. Therefore the ministers, ontheir part, administer the sacrament, and that which is visible, but ourLord gives that which is signified by the sacrament, namely, the giftsand invisible grace; washing, cleansing and purging our souls of all filthand unrighteousness; renewing our hearts, and filling them with all comfort;giving unto us a true assurance of his fatherly goodness; putting on usthe new man, and putting off the old man with all his deeds. Thereforewe believe, that every man, who is earnestly studious of obtaining lifeeternal, ought to be but once baptized with this only baptism, withoutever repeating the same: since we cannot be born twice. Neither does thisbaptism only avail us, at the time when the water is poured upon us, andreceived by us but also through the whole course of our life; thereforewe detest the error of the Anabaptists, who are not content with the oneonly baptism they have once received, and moreover condemn the baptismof the infants of believers, whom we believe ought to be baptized and sealedwith the sign of the covenant, as the children in Israel formerly werecircumcised, upon the same promises which are made unto our children. Andindeed Christ shed his blood no less for the washing of the children ofthe faithful, than for adult persons; and therefore they ought to receivethe sign and sacrament of that, which Christ has done for them; as theLord commanded in the law, that they should be made partakers of the sacramentof Christ's suffering and death, shortly after they were born, by offeringfor them a lamb, which was a sacrament of Jesus Christ. Moreover, whatcircumcision was to the Jews, that baptism is to our children. And forthis reason Paul calls baptism the circumcision of Christ. 

35. Of the Holy Supper of our Lord Jesus Christ 

We believe and confess, that our Saviour Jesus Christ did ordain andinstitute the sacrament of the holy supper, to nourish and support thosewhom he has already regenerated, and incorporated into his family, whichis his Church. Now those, who are regenerated, have in them a twofold life,the one corporal and temporal, which they have from the first birth, andis common to all men: the other spiritual and heavenly, which is giventhem in their second birth, which is effected by the word of the gospel,in the communion of the body of Christ; and this life is not common, butis peculiar to God's elect. In like manner God has given us, for the supportof the bodily and earthly life, earthly and common bread, which is subservientthereto, and is common to all men, even to life itself. But for the supportof the spiritual and heavenly life, which believers have, he has sent usliving bread, which descended from heaven, namely, Jesus Christ, who nourishesand strengthens the spiritual life of believers, when they eat him, thatis to say, when they apply and receive him by faith in the spirit. Christ,that he might represent unto us this spiritual and heavenly bread, hasinstituted an earthly and visible bread, as a sacrament of his body, andwine as a sacrament of his blood, to testify by them unto us, that, ascertainly as we receive and hold this sacrament in our hands, and eat anddrink the same with our mouths, by which our life is afterwards nourished,we also do as certainly receive by faith (which is the hand and mouth ofour soul) the true body and blood of Christ our only Saviour in our souls,for the support of our spiritual life. Now, as it is certain and beyondall doubt, that, that Jesus Christ has not enjoined to us the use of hissacraments in vain, so he works in us all that he represents to us by theseholy signs, though the manner surpasses our understanding, and cannot becomprehended by us, as the operations of the Holy Ghost are hidden andincomprehensible. In the meantime we err not, when we say, that what iseaten and drunk by us is the proper and natural body, and the proper bloodof Christ. But the manner of our partaking of the same, is not by the mouth,but by the spirit through faith. Thus then, though Christ always sits atthe right hand of his Father in the heavens, yet does he not thereforecease to make us partakers of himself by faith. This feast is a spiritualtable, at which Christ communicates himself with all his benefits to us,and gives us there to enjoy both himself, and the merits of his sufferingsand death, nourishing, strengthening and comforting our poor comfortlesssouls by the eating of his flesh, quickening and refreshing them by thedrinking of his blood. Further, though the sacraments are connected withthe thing signified nevertheless both are not received by all men: theungodly indeed receives the sacrament to his condemnation but he does notreceive the truth of the sacrament. As Judas, and Simon the sorcerer, bothindeed received the sacrament, but not Christ, who was signified by it,of whom believers only are made partakers. Lastly, we receive this holysacrament in the assembly of the people of God with humility and reverence,keeping up amongst us the death of Christ our Saviour, with thanksgiving:making there confession of our faith, and of the Christian religion. Thereforeno one ought to come to this table without having previously rightly examinedhimself; lest by eating of this bread and drinking of this cup, he eatand drink judgment to himself. In a word, we are excited by the use ofthis holy sacrament, to a fervent love towards God and our neighbour. Thereforewe reject all mixtures and damnable inventions, which men have added unto,and blended with the sacraments, as profanations of them: and affirm thatwe ought to rest satisfied with the ordinance which Christ and his apostleshave taught us, and that we must speak of them in the same manner as theyhave spoken. 

36. Of Magistrates 

We believe that our gracious God, because of the depravity of mankind,has appointed kings, princes and magistrates, willing that the world shouldbe governed by certain laws and policies; to the end that the dissolutenessof men might be restrained and all things carried on among them with goodorder and decency. For this purpose he has invested the magistracy withthe sword, for the punishment of evildoers, and for the protection of themthat do well. And their office is, not only to have regard unto, and watchfor the welfare of the civil state; but also that they protect the sacredministry; and thus may remove and prevent all idolatry and false worship;that the kingdom of antichrist may be thus destroyed and the kingdom ofChrist promoted. They must therefore countenance the preaching of the Wordof the gospel everywhere, that God may be honoured and worshipped by everyone, as he commands in his Word. Moreover, it is the bounden duty of everyone, of what state, quality, or condition soever he may be, to subjecthimself to the magistrates; to pay tribute, to show due honour and respectto them, and to obey them in all things which are not repugnant to theWord of God; to supplicate for them in their prayers, that God may ruleand guide them in all their ways, and that we may lead a quiet and peaceablelife in all godliness and honesty. Wherefore we detest the Anabaptistsand other seditious people, and in general all those who reject the higherpowers and magistrates, and would subvert justice, introduce communityof goods, and confound that decency and good order, which God has establishedamong men. 

37. Of the Last Judgment 

Finally we believe, according to the Word of God, when the time appointedby the Lord (which is unknown to all creatures) is come, and the numberof the elect complete, that our Lord Jesus Christ will come from heaven,corporally and visibly, as he ascended, with great glory and majesty todeclare himself judge of the quick and the dead; burning this old worldwith fire and flame, to cleanse it. And then all men will personally appearbefore this great judge, both men and women and children, that have beenfrom the beginning of the world to the end thereof, being summoned by thevoice of the archangel, and by the sound of the trumpet of God. For allthe dead shall be raised out of the earth, and their souls joined and unitedwith their proper bodies, in which they formerly lived. As for those whoshall then be living, they shall not die as the others, but be changedin the twinkling of an eye, and from corruptible, become incorruptible.Then the books (that is to say the consciences) shall be opened, and thedead judged according to what they shall have done in this world, whetherit be good or evil. Nay, all men shall give an account of every idle wordthey have spoken, which the world only counts amusement and jest; and thenthe secrets and hypocrisy of men shall be disclosed and laid open beforeall. And therefore the consideration of this judgment, is justly terribleand dreadful to the wicked and ungodly, but most desirable and comfortableto the righteous and elect: because then their full deliverance shall beperfected, and there they shall receive the fruits of their labour andtrouble which they have borne. Their innocence shall be known to all, andthey shall see the terrible vengeance which God shall execute on the wicked,who most cruelly persecuted, oppressed and tormented them in this world;and who shall be convicted by the testimony of their own consciences, andbeing immortal, shall be tormented in that everlasting fire, which is preparedfor the devil and his angels. But on the contrary, the faithful and electshall be crowned with glory and honour; and the Son of God will confesstheir names before God his Father, and his elect angels; all tears shallbe wiped from their eyes; and their cause which is now condemned by manyjudges and magistrates, as heretical and impious, will then be known tobe the cause of the Son of God. And for a gracious reward, the Lord willcause them to possess such a glory, as never entered into the heart ofman to conceive. Therefore we expect that great day with a most ardentdesire to the end that we may fully enjoy the promises of God in ChristJesus our Lord. AMEN. "Even so, come, Lord Jesus." - Rev.22:20.