Gospel

Q. How do you come to know this?

A. The holy gospel tells me. God himself began to reveal the gospel already in Paradise; later, he proclaimed it by the holy patriarchs and prophets and foreshadowed it by the sacrifices and other ceremonies of the law; and finally he fulfilled it through his own beloved Son.

Q. What is true faith?

A. True faith is not only a sure knowledge by which I hold as true all that God has revealed to us in his Word; it is also a wholehearted trust, which the Holy Spirit works in me by the gospel, that God has freely granted, not only to others but to me also, forgiveness of sins, eternal righteousness, and salvation. These gifts are purely of grace, only because of Christ's merit.

Q. What then must a Christian believe?

A. All that is promised us in the gospel, a summary of which is taught us in the articles of our catholic and undoubted Christian faith.

Q. What do you understand by the word "suffered"?

A. That during his whole life on earth, but especially at the end, Christ sustained in body and soul the wrath of God against the sin of the whole human race. This he did in order that, by his suffering as the only atoning sacrifice, he might deliver us, body and soul, from eternal condemnation, and gain for us God's grace, righteousness, and eternal life.

Q. Since Christ has died for us, why do we still have to die?

A. Our death is not a payment for our sins, but only a dying to sins and an entering into eternal life.

Q. It is by faith alone that we share in Christ and all his benefits: where then does that faith come from?

A. The Holy Spirit works it in our hearts by the preaching of the holy gospel, and confirms it by the use of the holy sacraments.

Q. What are sacraments?

A. Sacraments are visible, holy signs and seals. They were instituted by God so that by our use of them he might make us understand more clearly the promise of the gospel, and seal that promise. And this is God's gospel promise: he grants us forgiveness of sins and eternal life by grace because of Christ's one sacrifice accomplished on the cross.

Q. Are both the word and the sacraments then intended to focus our faith on the sacrifice of Jesus Christ on the cross as the only ground of our salvation?

A. Yes indeed! The Holy Spirit teaches us in the gospel and confirms by the holy sacraments that our entire salvation rests on Christ's one sacrifice for us on the cross.

Q. What are the keys of the kingdom?

A. The preaching of the holy gospel and Christian discipline toward repentance. Both of them open the kingdom of heaven to believers and close it to unbelievers.

Q. How does preaching the holy gospel open and close the kingdom of heaven?

A. According to the command of Christ: The kingdom of heaven is opened by proclaiming and publicly declaring to all believers, each and every one, that, as often as they accept the gospel promise in true faith, God, because of Christ's merit, truly forgives all their sins. The kingdom of heaven is closed, however, by proclaiming and publicly declaring to unbelievers and hypocrites that, as long as they do not repent, the wrath of God and eternal condemnation rest on them. God's judgment, both in this life and in the life to come, is based on this gospel testimony.

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 sensed 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.

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.

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.

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. They should do it in order that the Word of God may have free course; the kingdom of Jesus Christ may make progress; and every anti-Christian power may be resisted.*

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.

* The preceding three paragraphs are a substitution for the original paragraph below, which various Reformed Synods have judged to be unbiblical:

"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."

In order that people may be brought to faith, God mercifully sends proclaimers of this very joyful message to the people he wishes and at the time he wishes. By this ministry people are called to repentance and faith in Christ crucified. For "how shall they believe in him of whom they have not heard? And how shall they hear without someone preaching? And how shall they preach unless they have been sent?" (Rom. 10:14–15).

God's anger remains on those who do not believe this gospel. But those who do receive it and embrace Jesus the Savior with a true and living faith are delivered through him from God's anger and from destruction, and receive the gift of eternal life.

Having set forth the orthodox teaching concerning election and reprobation, the Synod rejects the errors of those

Error I.

Who teach that the will of God to save those who would believe and persevere in faith and in the obedience of faith is the whole and entire decision of election to salvation, and that nothing else concerning this decision has been revealed in God's Word.

For they deceive the simple and plainly contradict Holy Scripture in its testimony that God does not only wish to save those who would believe, but that he has also from eternity chosen certain particular people to whom, rather than to others, he would within time grant faith in Christ and perseverance. As Scripture says, "I have revealed your name to those whom you gave me" (John 17:6). Likewise, "All who were appointed for eternal life believed" (Acts 13:48), and "He chose us before the foundation of the world so that we should be holy" (Eph. 1:4).

Error II.

Who teach that God's election to eternal life is of many kinds: one general and indefinite, the other particular and definite; and the latter in turn either incomplete, revocable, nonperemptory (or conditional), or else complete, irrevocable, and peremptory (or absolute). Likewise, who teach that there is one election to faith and another to salvation, so that there can be an election to justifying faith apart from a peremptory election to salvation.

For this is an invention of the human brain, devised apart from the Scriptures, which distorts the teaching concerning election and breaks up this golden chain of salvation: "Those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified" (Rom. 8:30).

Error III.

Who teach that God's good pleasure and purpose, which Scripture mentions in its teaching of election, does not involve God's choosing certain particular people rather than others, but involves God's choosing, out of all possible conditions (including the works of the law) or out of the whole order of things, the intrinsically unworthy act of faith, as well as the imperfect obedience of faith, to be a condition of salvation; and it involves his graciously wishing to count this as perfect obedience and to look upon it as worthy of the reward of eternal life.

For by this pernicious error the good pleasure of God and the merit of Christ are robbed of their effectiveness and people are drawn away, by unprofitable inquiries, from the truth of undeserved justification and from the simplicity of the Scriptures. It also gives the lie to these words of the apostle: "God called us with a holy calling, not in virtue of works, but in virtue of his own purpose and the grace which was given to us in Christ Jesus before the beginning of time" (2 Tim. 1:9).

Error IV.

Who teach that in election to faith a prerequisite condition is that man should rightly use the light of nature, be upright, unassuming, humble, and disposed to eternal life, as though election depended to some extent on these factors.

For this smacks of Pelagius, and it clearly calls into question the words of the apostle: "We lived at one time in the passions of our flesh, following the will of our flesh and thoughts, and we were by nature children of wrath, like everyone else. But God, who is rich in mercy, out of the great love with which he loved us, even when we were dead in transgressions, made us alive with Christ, by whose grace you have been saved. And God raised us up with him and seated us with him in heaven in Christ Jesus, in order that in the coming ages we might show the surpassing riches of his grace, according to his kindness toward us in Christ Jesus. For it is by grace you have been saved, through faith (and this not from yourselves; it is the gift of God) not by works, so that no one can boast" (Eph. 2:3–9).

Error V.

Who teach that the incomplete and nonperemptory election of particular persons to salvation occurred on the basis of a foreseen faith, repentance, holiness, and godliness, which has just begun or continued for some time; but that complete and peremptory election occurred on the basis of a foreseen perseverance to the end in faith, repentance, holiness, and godliness. And that this is the gracious and evangelical worthiness, on account of which the one who is chosen is more worthy than the one who is not chosen. And therefore that faith, the obedience of faith, holiness, godliness, and perseverance are not fruits or effects of an unchangeable election to glory, but indispensable conditions and causes, which are prerequisite in those who are to be chosen in the complete election, and which are foreseen as achieved in them.

This runs counter to the entire Scripture, which throughout impresses upon our ears and hearts these sayings among others: "Election is not by works, but by him who calls" (Rom. 9:11–12); "All who were appointed for eternal life believed" (Acts 13:48); "He chose us in himself so that we should be holy" (Eph. 1:4); "You did not choose me, but I chose you" (John 15:16); "If by grace, not by works" (Rom. 11:6); "In this is love, not that we loved God, but that he loved us and sent his Son" (1 John 4:10).

Error VI.

Who teach that not every election to salvation is unchangeable, but that some of the chosen can perish and do in fact perish eternally, with no decision of God to prevent it.

By this gross error they make God changeable, destroy the comfort of the godly concerning the steadfastness of their election, and contradict the Holy Scriptures, which teach that "the elect cannot be led astray" (Matt. 24:24), that "Christ does not lose those given to him by the Father" (John 6:39), and that "those whom God predestined, called, and justified, he also glorifies" (Rom. 8:30).

Error VII.

Who teach that in this life there is no fruit, no awareness, and no assurance of one's unchangeable election to glory, except as conditional upon something changeable and contingent.

For not only is it absurd to speak of an uncertain assurance, but these things also militate against the experience of the saints, who with the apostle rejoice from an awareness of their election and sing the praises of this gift of God; who, as Christ urged, "rejoice" with his disciples "that their names have been written in heaven" (Luke 10:20); and finally who hold up against the flaming arrows of the devil's temptations the awareness of their election, with the question "Who will bring any charge against those whom God has chosen?" (Rom. 8:33).

Error VIII.

Who teach that it was not on the basis of his just will alone that God decided to leave anyone in the fall of Adam and in the common state of sin and condemnation or to pass anyone by in the imparting of grace necessary for faith and conversion.

For these words stand fast: "He has mercy on whom he wishes, and he hardens whom he wishes" (Rom. 9:18). And also: "To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given" (Matt. 13:11). Likewise: "I give glory to you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and have revealed them to little children; yes, Father, because that was your pleasure" (Matt. 11:25–26).

Error IX.

Who teach that the cause for God's sending the gospel to one people rather than to another is not merely and solely God's good pleasure, but rather that one people is better and worthier than the other to whom the gospel is not communicated.

For Moses contradicts this when he addresses the people of Israel as follows: "Behold, to Jehovah your God belong the heavens and the highest heavens, the earth and whatever is in it. But Jehovah was inclined in his affection to love your ancestors alone, and chose out their descendants after them, you above all peoples, as at this day" (Deut. 10:14–15). And also Christ: "Woe to you, Korazin! Woe to you, Bethsaida! for if those mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes" (Matt. 11:21).

Moreover, it is the promise of the gospel that whoever believes in Christ crucified shall not perish but have eternal life. This promise, together with the command to repent and believe, ought to be announced and declared without differentiation or discrimination to all nations and people, to whom God in his good pleasure sends the gospel.

However, that many who have been called through the gospel do not repent or believe in Christ but perish in unbelief is not because the sacrifice of Christ offered on the cross is deficient or insufficient, but because they themselves are at fault.

Having set forth the orthodox teaching, the Synod rejects the errors of those

Error I.

Who teach that God the Father appointed his Son to death on the cross without a fixed and definite plan to save anyone by name, so that the necessity, usefulness, and worth of what Christ's death obtained could have stood intact and altogether perfect, complete and whole, even if the redemption that was obtained had never in actual fact been applied to any individual.

For this assertion is an insult to the wisdom of God the Father and to the merit of Jesus Christ, and it is contrary to Scripture. For the Savior speaks as follows: "I lay down my life for the sheep, and I know them" (John 10:15, 27). And Isaiah the prophet says concerning the Savior: "When he shall make himself an offering for sin, he shall see his offspring, he shall prolong his days, and the will of Jehovah shall prosper in his hand" (Isa. 53:10). Finally, this undermines the article of the creed in which we confess what we believe concerning the church.

Error II.

Who teach that the purpose of Christ's death was not to establish in actual fact a new covenant of grace by his blood, but only to acquire for the Father the mere right to enter once more into a covenant with men, whether of grace or of works.

For this conflicts with Scripture, which teaches that Christ "has become the guarantee and mediator" of a better—that is, "a new"—"covenant" (Heb. 7:22; 9:15), and that "a will is in force only when someone has died" (Heb. 9:17).

Error III.

Who teach that Christ, by the satisfaction which he gave, did not certainly merit for anyone salvation itself and the faith by which this satisfaction of Christ is effectively applied to salvation, but only acquired for the Father the authority or plenary will to relate in a new way with men and to impose such new conditions as he chose, and that the satisfying of these conditions depends on the free choice of man; consequently, that it was possible that either all or none would fulfill them.

For they have too low an opinion of the death of Christ, do not at all acknowledge the foremost fruit or benefit which it brings forth, and summon back from hell the Pelagian error.

Error IV.

Who teach that what is involved in the new covenant of grace which God the Father made with men through the intervening of Christ's death is not that we are justified before God and saved through faith, insofar as it accepts Christ's merit, but rather that God, having withdrawn his demand for perfect obedience to the law, counts faith itself, and the imperfect obedience of faith, as perfect obedience to the law, and graciously looks upon this as worthy of the reward of eternal life.

For they contradict Scripture: "They are justified freely by his grace through the redemption that came by Jesus Christ, whom God presented as a sacrifice of atonement, through faith in his blood" (Rom. 3:24–25). And along with the ungodly Socinus, they introduce a new and foreign justification of man before God, against the consensus of the whole church.

Error V.

Who teach that all people have been received into the state of reconciliation and into the grace of the covenant, so that no one on account of original sin is liable to condemnation, or is to be condemned, but that all are free from the guilt of this sin.

For this opinion conflicts with Scripture which asserts that we are by nature children of wrath.

Error VI.

Who make use of the distinction between obtaining and applying in order to instill in the unwary and inexperienced the opinion that God, as far as he is concerned, wished to bestow equally upon all people the benefits which are gained by Christ's death; but that the distinction by which some rather than others come to share in the forgiveness of sins and eternal life depends on their own free choice (which applies itself to the grace offered indiscriminately) but does not depend on the unique gift of mercy which effectively works in them, so that they, rather than others, apply that grace to themselves.

For, while pretending to set forth this distinction in an acceptable sense, they attempt to give the people the deadly poison of Pelagianism.

Error VII.

Who teach that Christ neither could die, nor had to die, nor did die for those whom God so dearly loved and chose to eternal life, since such people do not need the death of Christ.

For they contradict the apostle, who says: "Christ loved me and gave himself up for me" (Gal. 2:20), and likewise: "Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? It is Christ who died," that is, for them (Rom. 8:33–34). They also contradict the Savior, who asserts: "I lay down my life for the sheep" (John 10:15), and "My command is this: Love one another as I have loved you. Greater love has no one than this, that one lay down his life for his friends" (John 15:12–13).

What, therefore, neither the light of nature nor the law can do, God accomplishes by the power of the Holy Spirit, through the Word or the ministry of reconciliation. This is the gospel about the Messiah, through which it has pleased God to save believers, in both the Old and the New Testament.

In the Old Testament, God revealed this secret of his will to a small number; in the New Testament (now without any distinction between peoples) he discloses it to a large number. The reason for this difference must not be ascribed to the greater worth of one nation over another, or to a better use of the light of nature, but to the free good pleasure and undeserved love of God. Therefore, those who receive so much grace, beyond and in spite of all they deserve, ought to acknowledge it with humble and thankful hearts; on the other hand, with the apostle they ought to adore (but certainly not inquisitively search into) the severity and justice of God's judgments on the others, who do not receive this grace.

Nevertheless, all who are called through the gospel are called seriously. For seriously and most genuinely God makes known in his Word what is pleasing to him: that those who are called should come to him. Seriously he also promises rest for their souls and eternal life to all who come to him and believe.

The fact that many who are called through the ministry of the gospel do not come and are not brought to conversion must not be blamed on the gospel, nor on Christ, who is offered through the gospel, nor on God, who calls them through the gospel and even bestows various gifts on them, but on the people themselves who are called. Some in self-assurance do not even entertain the Word of life; others do entertain it but do not take it to heart, and for that reason, after the fleeting joy of a temporary faith, they relapse; others choke the seed of the Word with the thorns of life's cares and with the pleasures of the world and bring forth no fruits. This our Savior teaches in the parable of the sower (Matt. 13).

The fact that others who are called through the ministry of the gospel do come and are brought to conversion must not be credited to man, as though one distinguishes himself by free choice from others who are furnished with equal or sufficient grace for faith and conversion (as the proud heresy of Pelagius maintains). No, it must be credited to God: just as from eternity he chose his own in Christ, so within time he effectively calls them, grants them faith and repentance, and, having rescued them from the dominion of darkness, brings them into the kingdom of his Son, in order that they may declare the wonderful deeds of him who called them out of darkness into this marvelous light, and may boast not in themselves, but in the Lord, as apostolic words frequently testify in Scripture.

Moreover, when God carries out this good pleasure in his chosen ones, or works true conversion in them, he not only sees to it that the gospel is proclaimed to them outwardly, and enlightens their minds powerfully by the Holy Spirit so that they may rightly understand and discern the things of the Spirit of God, but, by the effective operation of the same regenerating Spirit, he also penetrates into the inmost being of man, opens the closed heart, softens the hard heart, and circumcises the heart that is uncircumcised. He infuses new qualities into the will, making the dead will alive, the evil one good, the unwilling one willing, and the stubborn one compliant; he activates and strengthens the will so that, like a good tree, it may be enabled to produce the fruits of good deeds.

Just as the almighty work of God by which he brings forth and sustains our natural life does not rule out but requires the use of means, by which God, according to his infinite wisdom and goodness, has wished to exercise his power, so also the aforementioned supernatural work of God by which he regenerates us in no way rules out or cancels the use of the gospel, which God in his great wisdom has appointed to be the seed of regeneration and the food of the soul. For this reason, the apostles and the teachers who followed them taught the people in a godly manner about this grace of God, to give him the glory and to humble all pride, and yet did not neglect meanwhile to keep the people, by means of the holy admonitions of the gospel, under the administration of the Word, the sacraments, and discipline. So even today it is out of the question that the teachers or those taught in the church should presume to test God by separating what he in his good pleasure has wished to be closely joined together. For grace is bestowed through admonitions, and the more readily we perform our duty, the more lustrous the benefit of God working in us usually is and the better his work advances. To him alone, both for the means and for their saving fruit and effectiveness, all glory is owed forever. Amen.

For, in the first place, God preserves in those saints when they fall his imperishable seed from which they have been born again, lest it perish or be dislodged. Secondly, by his Word and Spirit he certainly and effectively renews them to repentance so that they have a heartfelt and godly sorrow for the sins they have committed; seek and obtain, through faith and with a contrite heart, forgiveness in the blood of the Mediator; experience again the grace of a reconciled God; through faith adore his mercies; and from then on more eagerly work out their own salvation with fear and trembling.

And, just as it has pleased God to begin this work of grace in us by the proclamation of the gospel, so he preserves, continues, and completes his work by the hearing and reading of the gospel, by meditation on it, by its exhortations, threats, and promises, and also by the use of the sacraments.

Having set forth the orthodox teaching, the Synod rejects the errors of those

Error I.

Who teach that the perseverance of true believers is not an effect of election or a gift of God produced by Christ's death, but a condition of the new covenant which man, before what they call his "peremptory" election and justification, must fulfill by his free will.

For Holy Scripture testifies that perseverance follows from election and is granted to the chosen by virtue of Christ's death, resurrection, and intercession: "The chosen obtained it; the others were hardened" (Rom. 11:7); likewise, "He who did not spare his own Son, but gave him up for us all—how will he not, along with him, grant us all things? Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? It is Christ Jesus who died—more than that, who was raised—who also sits at the right hand of God, and is also interceding for us. Who shall separate us from the love of Christ?" (Rom. 8:32–35).

Error II.

Who teach that God does provide the believer with sufficient strength to persevere and is ready to preserve this strength in him if he performs his duty, but that even with all those things in place which are necessary to persevere in faith and which God is pleased to use to preserve faith, it still always depends on the choice of man's will whether or not he perseveres.

For this view is obviously Pelagian; and though it intends to make men free it makes them sacrilegious. It is against the enduring consensus of evangelical teaching which takes from man all cause for boasting and ascribes the praise for this benefit only to God's grace. It is also against the testimony of the apostle: "It is God who keeps us strong to the end, so that we will be blameless on the day of our Lord Jesus Christ" (1 Cor. 1:8).

Error III.

Who teach that those who truly believe and have been born again not only can forfeit justifying faith as well as grace and salvation totally and to the end, but also in actual fact do often forfeit them and are lost forever.

For this opinion nullifies the very grace of justification and regeneration as well as the continual preservation by Christ, contrary to the plain words of the apostle Paul: "If Christ died for us while we were still sinners, we will therefore much more be saved from God's wrath through him, since we have now been justified by his blood" (Rom. 5:8–9); and contrary to the apostle John: "No one who is born of God is intent on sin, because God's seed remains in him, nor can he sin, because he has been born of God" (1 John 3:9); also contrary to the words of Jesus Christ: "I give eternal life to my sheep, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand" (John 10:28–29).

Error IV.

Who teach that those who truly believe and have been born again can commit the sin that leads to death (the sin against the Holy Spirit).

For the same apostle John, after making mention of those who commit the sin that leads to death and forbidding prayer for them (1 John 5:16–17), immediately adds: "We know that anyone born of God does not commit sin" [that is, that kind of sin], "but the one who was born of God keeps himself safe, and the evil one does not touch him" (v. 18).

Error V.

Who teach that apart from a special revelation no one can have the assurance of future perseverance in this life.

For by this teaching the well-founded consolation of true believers in this life is taken away and the doubting of the Romanists is reintroduced into the church. Holy Scripture, however, in many places derives the assurance not from a special and extraordinary revelation but from the marks peculiar to God's children and from God's completely reliable promises. So especially the apostle Paul: "Nothing in all creation can separate us from the love of God that is in Christ Jesus our Lord" (Rom. 8:39); and John: "They who obey his commands remain in him and he in them. And this is how we know that he remains in us: by the Spirit he gave us" (1 John 3:24).

Error VI.

Who teach that the teaching of the assurance of perseverance and of salvation is by its very nature and character an opiate of the flesh and is harmful to godliness, good morals, prayer, and other holy exercises, but that, on the contrary, to have doubt about this is praiseworthy.

For these people show that they do not know the effective operation of God's grace and the work of the indwelling Holy Spirit, and they contradict the apostle John, who asserts the opposite in plain words: "Dear friends, now we are children of God, but what we will be has not yet been made known. But we know that when he is made known, we shall be like him, for we shall see him as he is. Everyone who has this hope in him purifies himself, just as he is pure" (1 John 3:2–3). Moreover, they are refuted by the examples of the saints in both the Old and the New Testament, who though assured of their perseverance and salvation yet were constant in prayer and other exercises of godliness.

Error VII.

Who teach that the faith of those who believe only temporarily does not differ from justifying and saving faith except in duration alone.

For Christ himself in Matthew 13:20ff. and Luke 8:13ff. clearly defines these further differences between temporary and true believers: he says that the former receive the seed on rocky ground, and the latter receive it in good ground, or a good heart; the former have no root, and the latter are firmly rooted; the former have no fruit, and the latter produce fruit in varying measure, with steadfastness, or perseverance.

Error VIII.

Who teach that it is not absurd that a person, after losing his former regeneration, should once again, indeed quite often, be reborn.

For by this teaching they deny the imperishable nature of God's seed by which we are born again, contrary to the testimony of the apostle Peter: "Born again, not of perishable seed, but of imperishable" (1 Peter 1:23).

Error IX.

Who teach that Christ nowhere prayed for an unfailing perseverance of believers in faith.

For they contradict Christ himself when he says: "I have prayed for you, Peter, that your faith may not fail" (Luke 22:32); and John the gospel writer when he testifies in John 17 that it was not only for the apostles, but also for all those who were to believe by their message that Christ prayed: "Holy Father, preserve them in your name" (v. 11); and "My prayer is not that you take them out of the world, but that you preserve them from the evil one" (v. 15).

1. The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their blessedness and reward, but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant.

2. The first covenant made with man was a covenant of works, wherein life was promised to Adam; and in him to his posterity, upon condition of perfect and personal obedience.

3. Man, by his fall, having made himself uncapable of life by that covenant, the Lord was pleased to make a second, commonly called the covenant of grace; wherein he freely offereth unto sinners life and salvation by Jesus Christ; requiring of them faith in him, that they may be saved, and promising to give unto all those that are ordained unto eternal life his Holy Spirit, to make them willing, and able to believe.

4. This covenant of grace is frequently set forth in Scripture by the name of a testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.

5. This covenant was differently administered in the time of the law, and in the time of the gospel: under the law, it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all foresignifying Christ to come; which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, by whom they had full remission of sins, and eternal salvation; and is called the old testament.

6. Under the gospel, when Christ, the substance, was exhibited, the ordinances in which this covenant is dispensed are the preaching of the Word, and the administration of the sacraments of baptism and the Lord's Supper: which, though fewer in number, and administered with more simplicity, and less outward glory, yet, in them, it is held forth in more fullness, evidence, and spiritual efficacy, to all nations, both Jews and Gentiles; and is called the new testament. There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations.

1. God gave to Adam a law, as a covenant of works, by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience, promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it.

2. This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon Mount Sinai, in ten commandments, and written in two tables: the first four commandments containing our duty towards God; and the other six, our duty to man.

3. Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly, holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated, under the new testament.

4. To them also, as a body politic, he gave sundry judicial laws, which expired together with the State of that people; not obliging any other now, further than the general equity thereof may require.

5. The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that, not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it. Neither doth Christ, in the gospel, any way dissolve, but much strengthen this obligation.

6. Although true believers be not under the law, as a covenant of works, to be thereby justified, or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God, and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin, together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin: and the threatenings of it serve to show what even their sins deserve; and what afflictions, in this life, they may expect for them, although freed from the curse thereof threatened in the law. The promises of it, in like manner, show them God's approbation of obedience, and what blessings they may expect upon the performance thereof: although not as due to them by the law as a covenant of works. So as, a man's doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law; and, not under grace.

7. Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it; the Spirit of Christ subduing and enabling the will of man to do that freely, and cheerfully, which the will of God, revealed in the law, requireth to be done.

1. The catholic or universal church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the fullness of him that filleth all in all.

2. The visible church, which is also catholic or universal under the gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion; and of their children: and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation.

3. Unto this catholic visible church Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world: and doth, by his own presence and Spirit, according to his promise, make them effectual thereunto.

4. This catholic church hath been sometimes more, sometimes less visible. And particular churches, which are members thereof, are more or less pure, according as the doctrine of the gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them.

5. The purest churches under heaven are subject both to mixture and error; and some have so degenerated, as to become no churches of Christ, but synagogues of Satan. Nevertheless, there shall be always a church on earth, to worship God according to his will.

6. There is no other head of the church but the Lord Jesus Christ. Nor can the pope of Rome, in any sense, be head thereof.

Q. How doth Christ execute the office of a priest?

A. Christ executeth the office of a priest, in his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God, and in making continual intercession for us.

Q. How are we made partakers of the redemption purchased by Christ?

A. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.

Q. How doth the Spirit apply to us the redemption purchased by Christ?

A. The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.

Q. What is effectual calling?

A. Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.

Q. What is faith in Jesus Christ?

A. Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.

Q. Why was it requisite that the Mediator should be God and man in one person?

A. It was requisite that the Mediator, who was to reconcile God and man, should himself be both God and man, and this in one person, that the proper works of each nature might be accepted of God for us, and relied on by us, as the works of the whole person.

Q. How was Christ exalted in his ascension?

A. Christ was exalted in his ascension, in that having after his resurrection often appeared unto and conversed with his apostles, speaking to them of the things pertaining to the kingdom of God, and giving them commission to preach the gospel to all nations, forty days after his resurrection, he, in our nature, and as our head, triumphing over enemies, visibly went up into the highest heavens, there to receive gifts for men, to raise up our affections thither, and to prepare a place for us, where himself is, and shall continue till his second coming at the end of the world.

Q. Who are made partakers of redemption through Christ?

A. Redemption is certainly applied, and effectually communicated, to all those for whom Christ hath purchased it; who are in time by the Holy Ghost enabled to believe in Christ according to the gospel.

Q. Can they who have never heard the gospel, and so know not Jesus Christ, nor believe in him, be saved by their living according to the light of nature?

A. They who, having never heard the gospel, know not Jesus Christ, and believe not in him, cannot be saved, be they never so diligent to frame their lives according to the light of nature, or the laws of that religion which they profess; neither is there salvation in any other, but in Christ alone, who is the Savior only of his body the church.

Q. Are all they saved who hear the gospel, and live in the church?

A. All that hear the gospel, and live in the visible church, are not saved; but they only who are true members of the church invisible.

Q. What are the special privileges of the visible church?

A. The visible church hath the privilege of being under God's special care and government; of being protected and preserved in all ages, notwithstanding the opposition of all enemies; and of enjoying the communion of saints, the ordinary means of salvation, and offers of grace by Christ to all the members of it in the ministry of the gospel, testifying, that whosoever believes in him shall be saved, and excluding none that will come unto him.

Q. What is justifying faith?

A. Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and his righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation.

Q. What do we pray for in the second petition?

A. In the second petition, (which is, Thy kingdom come,) acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray, that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fullness of the Gentiles brought in; the church furnished with all gospel officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrate: that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted: that Christ would rule in our hearts here, and hasten the time of his second coming, and our reigning with him forever: and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.

Professed and believed by the Protestants within the realm of Scotland. Published by them in Parliament and by the estates thereof. Ratified and approved, as wholesome and sound doctrine grounded upon the infallible truth of God's Word.

And these glad tidings of the kingdom will be preached through the whole world for a witness unto all nations: And then will the end come.

The Estates of Scotland, with the inhabitants of the same, professing Christ Jesus, His holy gospel, to their natural countrymen and to all other realms and nations professing the same Lord Jesus with them, wish grace, mercy, and peace from God the Father of our Lord Jesus Christ, with the spirit of righteous judgment, for salvation.

Long have we thirsted, dear brethren, to have notified unto the world the sum of that doctrine which we profess and for which we have sustained infamy and danger. But such has been the rage of Satan against us and against Christ Jesus His eternal verity, lately borne among us that to this day no time has been granted unto us to clear our consciences, as most gladly we would have done. For how we have been tossed heretofore, the most part of Europe (as we suppose) does understand. But seeing that of the infinite goodness of our God (which never suffers His afflicted utterly to be confounded) above expectation, we have obtained some rest and liberty, [and] we could not but set forth this brief and plain confession of such doctrine as is propounded unto us, and as we believe and profess, partly for satisfaction of our brethren, whose hearts we doubt not have been and yet are wounded by the despiteful railing of such as yet have not learned to speak well: and partly for stopping the mouths of the impudent blasphemers, which boldly damn that which they have neither heard nor yet understood. Not that we judge that the cankered malice of such is able to be cured by this our simple confession. No, we know that the sweet savor of the gospel is and will be death to the sons of perdition. But we have chief respect to our weak and infirm brethren, to whom we would communicate the bottom of our hearts, lest they be troubled or carried away by [the] diversity of rumors which Satan spreads contrary to us, to the defacing of this our most godly enterprise. Protesting that if any man will note in this our confession any article or sentence repugnant to God's holy Word, that it would please him, of his gentleness and for Christian charity's sake, to admonish us of the same in writing. And we on our honor and fidelity do promise unto him satisfaction from the mouth of God (that is, from His Holy Scriptures) or else reformation of that which he will prove to be amiss. For God we take to record in our conscience, that from our hearts we abhor all sects of heresy and all teachers of erroneous doctrine, and that with all humility we embrace the purity of Christ's gospel, which is the only food of our souls—and, therefore, so precious unto us, that we are determined to suffer the extremity of worldly danger, rather than that we will suffer our selves to be defrauded of the same. For hereof we are most certainly persuaded, that whosoever denies Christ Jesus or is ashamed of Him in the presence of men, will be denied before the Father, and before His holy angels. And, therefore, by the assistance of the mighty Spirit of the same our Lord Jesus, we firmly purpose to abide to the end in the confession of this our faith, as by the following articles.

We believe and confess the canonical Scriptures of the holy prophets and apostles of both Testaments to be the very true Word of God, and to have sufficient authority of themselves, not of men. For God Himself spoke to the fathers, prophets, apostles, and speaks yet unto us by the Holy Scriptures.

And in this Holy Scripture, the universal church of Christ has all things fully expounded, whatsoever belong both to a saving faith, and also to the framing of a life acceptable to God: in which respect it is expressly commanded of God that nothing be either put to or taken from the same (Deut. 4:2; Rev. 22:18–19).

We judge, therefore, that from these Scriptures is to be taken true wisdom and godliness, the reformation and government of churches; as also instruction in all duties of piety: and to be short, the confirmation of opinions, and the confutation of errors, with all exhortations; according to that of the apostle: "All Scripture inspired of God is profitable for doctrine, for reproof" (2 Tim. 3:16–17). Again, "These things I write unto thee," says the apostle to Timothy, "that thou mayest know how it behoveth thee to be conversant in the house of God" (1 Tim. 3:14–15). Again, the self-same apostle to the Thessalonians: "When," says he, "ye received the word from us, ye received not the word of men, but, as it was indeed, the Word of God" (1 Thess. 2:13). For the Lord Himself has said in the gospel, "It is not ye that speak, but the Spirit of my Father speaketh in you" (Matt. 10:20); therefore, "he that heareth you, heareth Me; and he that despiseth you, despiseth Me" (Luke 10:16).

Wherefore when this Word of God is now preached in the church by preachers and received of the faithful; and that neither any other Word of God is to be feigned nor to be expected from heaven: and that now the Word of God which is preached is to be regarded, not the minister that preaches; who although he may be evil and a sinner, nevertheless the Word of God abides true and good.

Neither do we think that, therefore, the outward preaching is to be thought as fruitless because the instruction in true religion depends on the inward illumination of the Spirit; or because it is written, "No man shall teach his neighbor; for all men shall know Me" (Jer. 31:34) and "He that watereth or he that planteth is nothing but God who giveth the increase" (1 Cor. 3:7). For albeit, "No man can come to Christ unless he is drawn by the Heavenly Father" (John 6:44) and is inwardly lightened by the Holy Ghost, yet we know undoubtedly that it is the will of God that His Word should be preached even outwardly. God could indeed by His Holy Spirit or by the ministry of an angel without the ministry of St. Peter have taught Cornelius in the Acts; but nevertheless, He refers him to Peter of whom the angel speaking says, "He shall tell thee what thou must do" (Acts 10:6).

For he that illumines inwardly by giving men the Holy Ghost, the self-same, by way of commandment, said unto His disciples. "Go ye into the whole world, and preach the gospel to every creature" (Mark 16:15). And so Paul preached the Word outwardly to Lydia, a purple-seller among the Philippians: but the Lord inwardly opened the woman's heart (Acts 16:14). And the same Paul, upon an elegant gradation, fitly placed in the tenth chapter to the Romans, at last infers, "Therefore, faith is by hearing, and hearing by the Word of God" (Rom. 10:14–17). We know in the meantime that God can illumine whom and when He will, even without the external ministry, which is a thing pertaining to His power: but we speak of the usual way of instructing men, delivered unto us of God, both in commandment and examples.

We, therefore, detest all the heresies of Artemon, the Manichees, the Valentinians, of Cerdon, and the Marcionites, who denied that the Scriptures proceeded from the Holy Ghost; or else received not, or polished and corrupted some of them.

And yet we do not deny that certain books of the Old Testament were of the ancient authors called apocryphal; and of others, ecclesiastical; to wit, such as they would have to be read in the churches, but not alleged to avouch or confirm the authority of faith by them. As also, Augustine in his De Civitate Dei (Book 18, chapter 38) makes mention that "in the books of the Kings, the names and books of certain prophets are reckoned," but he adds that "they are not in the Canon;" and that "those books which we have, suffice unto godliness."

We teach in this matter, which at all times has been the cause of many conflicts in the church, that there is a triple condition or estate of man to be considered. First, what man was before his fall; to wit, upright and free, who might both continue in goodness and decline to evil; but he declined to evil and has wrapped both himself and all mankind in sin and death, as has been shown before. Secondly, we are to consider what man was after his fall. His understanding indeed was not taken from him, neither was he deprived of will and altogether changed into a stone or stock. Nevertheless, these things are so altered in man that they are not able to do that now which they could do before his fall. For his understanding is darkened, and his will, which before was free, is now become a servile will; for it serves sin, not nilling, but willing; for it is called a will, and not a nill.

Therefore, as touching evil or sin, man does evil, not compelled either by God or the devil, but of his own accord; and in this respect he has a most free will: but whereas we see that oftentimes the most evil deeds and counsels of man are hindered by God, that they cannot attain to their end, this does not take from man liberty in evil, but God by His power prevents that which man otherwise purposed freely: as Joseph's brethren did freely purpose to slay Joseph; but they were not able to do it because it seemed otherwise good to God in His secret counsel.

But as touching goodness and virtues, man's understanding does not of itself judge aright of heavenly things. For the evangelical and apostolic Scripture requires regeneration of every one of us that will be saved. Wherefore our first birth by Adam profits nothing to salvation. Paul says, "The natural man perceiveth not the things which are of the Spirit" (1 Cor. 2:14). The same Paul elsewhere denies that we are "fit of ourselves, to think any good" (2 Cor. 3:5). Now it is evident that the mind or understanding is the guide of the will; and seeing the guide is blind, it is easy to be seen how far the will can reach. Therefore, man, not as yet regenerate, has no free will to good, no strength to perform that which is good. The Lord says in the gospel, "Verily, verily, I say unto you, that every one that commits sin, is the servant of sin" (John 8:34). And Paul the apostle says, "The wisdom of the flesh is enmity against God: for it is not subject to the law of God, neither indeed can be" (Rom. 8:7). Furthermore, there is some understanding of earthly things remaining in man after his fall.

For God has of mercy left him wit, though much differing from that which was in him before his fall; God commands us to cultivate our wit, and therewithal He gives gifts and also the increase thereof. And it is a clear case that we can profit very little in all arts without the blessing of God. The Scripture, doubtless, refers all arts to God: yes and the Ethnicks also did ascribe the beginnings of arts to the gods, as to the authors thereof.

Lastly, we are to consider whether the regenerate have free will and how far forth they have it. In regeneration, the understanding is illuminated by the Holy Ghost that it may understand both the mysteries and will of God. And the will itself is not only changed by the Spirit, but is also endued with faculties, that, of its own accord, it may both will and do good (Rom. 8:4–6). Unless we grant this, we shall deny Christian liberty and bring in the bondage of the Law. Besides, the prophet brings in God speaking thus: "I will put My laws in their minds, and write them in their hearts" (Jer. 31:33; Ezek. 36:27). The Lord also says in the gospel, "If the Son make you free, then are you free indeed" (John 8:36). Paul also to the Philippians: "Unto you it is given, for Christ, not only to believe in Him, but also to suffer for His sake" (1:29). And again, "I am persuaded that He that began this good work in you will perform it until the day of the Lord Jesus" (v. 6). Also, "It is God that worketh in you the will and the deed" (Phil. 2:13).

Where, nevertheless, we teach that there are two things to be observed: first, that the regenerate, in the choice and working of that which is good, do not only work passively, but actively. For they are moved of God, that themselves may do that which they do. And Augustine truly alleges that saying that "God is said to be our helper: but no man can be helped, but he that does somewhat." The Manichees robbed man of all action and made him like a stone and a block.

Secondly, that in the regenerate there remains infirmity. For seeing that sin dwells in us and that the flesh in the regenerate strives against the spirit, even to the end of our lives, they do not readily perform in every point that which they had purposed. These things are confirmed by the apostle (Rom. 7:13–25; Gal. 5:17). Therefore, our free will is weak by reason of the relics of the old Adam remaining in us so long as we live, and of the human corruption which so nearly cleaves to us. In the meantime, because the strength of the flesh and relics of the old man are not of such great force that they can wholly quench the work of the Spirit, therefore, the faithful are called free; yet so that they acknowledge their infirmity and glory not at all in their free will. For that which St. Augustine repeats so often out of the apostle ought always to be kept in mind by the faithful: "What hast thou, that thou hast not received? and if thou hast received it, why dost thou boast, as though thou hadst not received it?" (1 Cor. 4:7). Hitherto may be added that that comes not straightway to pass which we have purposed: for the events of things are in the hand of God. For which cause, Paul besought the Lord that He would prosper his journey (Rom. 1:10). Wherefore, in this respect also, free will is very weak.

But in outward things, no man denies but that both the regenerate and unregenerate have their free will. For man has this constitution common with other creatures (to whom he is not inferior) to will some things and to nill other things. So he may speak or keep silence; go out of his house or abide within. Although herein also God's power is evermore to be marked which brought to pass that Balaam could not go as far as he would (Num. 24:13) and that Zacharias, coming out of the Temple, could not speak as he would have done (Luke 1:22).

In this matter we condemn the Manichees, who deny that the beginning of evil unto man, being good, came from his free will. We condemn also the Pelagians who affirm that an evil man has free will sufficiently to perform a good precept. Both these are confuted by the Scripture, which says to the former, "God made man upright" (Eccl. 7:29) and to the latter, "If the Son make you free, then are you free indeed" (John 8:36).

God has from the beginning freely, and of His mere grace, without any respect of men, predestinated or elected the saints, whom He will save in Christ, according to the saying of the apostle, "And He hath chosen us in Him before the foundation of the world" (Eph. 1:4); and again, "Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given unto us, through Jesus Christ, before the world was, but is now made manifest by the appearance of our Savior Jesus Christ" (2 Tim. 1:9–10).

Therefore, though not for any merit of ours, yet not without a means, but in Christ, and for Christ, did God choose us; and they who are now engrafted into Christ by faith, the same also were elected. But such as are without Christ were rejected, according to that saying of the apostle, "Prove yourselves, whether ye be in the faith. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?" (2 Cor. 13:5).

To conclude, the saints are chosen in Christ by God unto a sure end, which end the apostle declares, when he says, "He hath chosen us in Him, that we should be holy and without blame before Him through love; who hath predestinated as to be adopted through Jesus Christ unto Himself, for the praise of His glorious grace" (Eph. 1:4–6).

And although God knows who are His, and now and then mention is made of the small number of the elect, yet we must hope well of all and not rashly judge any man to be a reprobate: for Paul says to the Philippians, "I thank my God for you all" (now he speaks of the whole church of the Philippians) "that ye are come into the fellowship of the gospel; and I am persuaded, that He that hath begun this work in you, will perform it, as it becometh me to judge of you all" (Phil. 1:3–7).

And when the Lord was asked whether there were few that should be saved, He does not answer and tell them that few or more should be saved or damned; but rather He exhorts every man to "strive to enter in at the strait gate" (Luke 13:24), as if He should say, It is not for you to rashly inquire of these matters, but rather to endeavor that you may enter into heaven by the straight way.

Wherefore we do not allow of the wicked speeches of some who say, Few are chosen, and seeing I know not whether I am in the number of those few, I will not defraud my nature of her desires. Others there are which say, If I am predestinated and chosen of God, nothing can hinder me from salvation, which is already certainly appointed for me, whatever I do at any time; but if I am in the number of the reprobate, no faith or repentance will help me, seeing the decree of God cannot be changed: therefore, all teachings and admonitions are to no purpose. Now against these men the saying of the apostle makes much, "The servants of God must be apt to teach, instructing them that are contrary minded, proving if God at any time will give them repentance, that they may come to amendment out of the snare of the devil, which are taken of him at his pleasure" (2 Tim. 2:24–26). Beside, Augustine also teaches that "Both the grace of free election and predestination, and also wholesome admonitions and doctrines, are to be preached" (Lib. De Bono Perseverantiae. Chap. 14).

We, therefore, condemn those who seek other than in Christ, whether they are chosen from all eternity, and what God has decreed of them before all beginning. For men must hear the gospel preached and believe it. If you believe and are in Christ, you may undoubtedly reckon that you are elected. For the Father has revealed unto us in Christ His eternal sentence of predestination, as we even now showed out of the apostle in 2 Timothy 1:9–10. This is, therefore, above all to be taught and well weighed, what great love of the Father towards us in Christ is revealed. We must hear what the Lord daily preaches unto us in His gospel, how He calls and says, "Come unto me all ye that labor and are burdened, and I will refresh you" (Matt. 11:28). And, "So God loved the world that He gave His only-begotten Son for it, that all which believe in Him should not perish but have life everlasting" (John 3:16). Also, "It is not the will of the Father, that any of these little ones should perish" (Matt. 18:14). Let Christ, therefore, be our looking glass, in whom we may behold our predestination. We shall have a most evident and sure testimony that we are written in the book of life, if we communicate with Christ; and He is ours and we His by a true faith.

Let this comfort us in the temptation touching predestination, than which there is none more dangerous: that the promises of God are general to the faithful, in that He says, "Ask, and ye shall receive; every one that asketh, receiveth" (Luke 11:9–10); and to conclude, in that we pray, with all the church of God, "Our Father which art in heaven" (Matt. 6:9); and for that in baptism we are ingrafted into the body of Christ and are fed in His church, oftentimes with His flesh and blood unto everlasting life. Thereby being strengthened, we are commanded to "work out our salvation with fear and trembling" according to that precept of Paul in Philippians 2:12.

Moreover, we believe and teach that the Son of God, our Lord Jesus Christ, was from all eternity predestinated and foreordained of the Father to be the Savior of the world. And we believe that He was begotten, not only then, when He took flesh of the virgin Mary, nor yet a little before the foundations of the world were laid, but before all eternity; and that of the Father, after an unspeakable manner. For Isaiah says, "Who can tell His generation?" (53:8). And Micah says, "Whose egress hath been from everlasting" (5:2). And John says, "In the beginning was the Word, and the Word was with God, and God was the Word" (1:1). Therefore, the Son is co-equal and consubstantial with the Father, as touching His divinity: true God, not by name only, or by adoption, or by special favor, but in substance and nature (Phil. 2:6). Even as the apostle says elsewhere, "This is the true God, and life everlasting" (1 John 5:20). Paul also says, "He hath made His Son the heir of all things, by whom also He made the world: the same is the brightness of His glory, and the engraved form of His person, bearing up all things by His mighty word" (Heb. 1:2–3). "Likewise in the gospel the Lord Himself says, "Father, glorify thou Me with Thyself, with the glory which I had with Thee before the world was" (John 17:5). Also elsewhere it is written in the gospel, "The Jews sought how to kill Jesus, because He said that God was His Father, making Himself equal with God" (John 5:18).

We, therefore, abhor the blasphemous doctrine of Arius, and all the Arians, uttered against the Son of God; and especially the blasphemies of Michael Servetus the Spaniard, and of his accomplices, which Satan by them has, as it were, drawn out of hell, and most boldly and impiously spread abroad throughout the world against the Son of God.

We teach also and believe that the eternal Son of the eternal God was made the Son of man, of the seed of Abraham and David (Matt. 1:1–25), not by the means of any man, as Ebion affirmed; but that He was most purely conceived by the Holy Ghost, and was born of Mary, who was always a virgin, even as the history of the gospel declares. And Paul says, "He took in no sort the angels, but the seed of Abraham" (Heb. 2:16). And John the apostle says, "He that believeth not that Jesus Christ is come in the flesh, is not of God" (1 John 4:3). The flesh of Christ, therefore, was neither flesh in show only, nor yet flesh brought from heaven, as Valentinus and Marcion dreamed.

Moreover, our Lord Jesus Christ did not have a soul without sense and reason, as Apollinaris thought; nor flesh without a soul, as Eunomius taught: but a soul with its reason and flesh with its senses, by which senses He felt true grief in the time of His passion, even as He Himself witnessed when He said, "My soul is heavy even to death" (Matt. 26:38) and "My soul is troubled" (John 12:27).

We acknowledge, therefore, that there are in one and the same Jesus Christ our Lord two natures, the divine and the human nature; and we say that these two are so conjoined or united that they are not swallowed up, confounded, or mingled together, but rather united or joined together in one person, the properties of each nature being safe and remaining still: so that we worship one Christ our Lord, and not two; I say, one true God and man; as touching His divine nature of the same substance with the Father, and as touching His human nature of the same substance with us and "like unto us in all things, sin only excepted" (Heb. 4:15).

As, therefore, we detest the heresy of Nestorius, which makes two Christs of one, and dissolves the union of the person; so do we curse the madness of Eutyches and of the Monothelites or Monophysites who overthrow the propriety of the human nature.

Therefore, we do not teach that the divine nature in Christ suffered or that Christ according to His human nature is yet in the world, and so in every place. For we do neither think nor teach that the body of Christ ceased to be a true body after His glorification, or that it was deified, and so deified that it put off its properties, as touching body and soul, and became altogether a divine nature and began to be one substance alone: and, therefore, we do not allow or receive the unwitty subtleties, and the intricate, obscure, and inconstant disputations of Schwenkfeld and such other vain janglers about this matter; neither are we Schwenkfeldians.

Moreover, we believe that our Lord Jesus Christ did truly suffer and die for us in the flesh as Peter says (1 Peter 4:1). We abhor the most horrible madness of the Jacobites and all the Turks, which abandon the passion of our Lord. Yet we deny not but that "the Lord of glory (according to the saying of Paul) was crucified for us" (1 Cor. 2:8). For we reverently and religiously receive and use the communication of expressions drawn from Scripture, and used of all antiquity in expounding and reconciling places of Scripture which at first sight seem to disagree one from another.

We believe and teach that the same Lord Jesus Christ, in that true flesh in which He was crucified and died, rose again from the dead; and that He did not rise up another flesh instead of that which was buried, nor took a spirit instead of flesh, but retained a true body: therefore, while His disciples thought that they saw the spirit of their Lord Christ, He showed them His hands and feet, which were marked with the prints of the nails and wounds, saying, "Behold my hands and my feet, for I am He indeed: handle me and see, for a spirit hath not flesh and bones, as ye see me have" (Luke 24:39).

We believe that our Lord Jesus Christ, in the same flesh, did ascend above all the visible heavens into the very highest heaven, that is to say, the seat of God and of the blessed spirits, unto the right hand of God the Father. Which, although it signifies an equal participation of glory and majesty, yet it is also taken for a certain place of which the Lord, speaking in the gospel, says that "He will go and prepare a place for His" (John 14:2). Also the apostle Peter says, "The heavens must contain Christ, until the time of restoring of all things" (Acts 3:21). And out of heaven the same Christ will return unto judgment, even then, when wickedness shall chiefly reign in the world, and when Antichrist, having corrupted true religion, shall fill all things with superstition and impiety, and shall most cruelly destroy the church with fire and bloodshed. Now Christ shall return to redeem His, and to abolish Antichrist by His coming and to judge the quick and the dead (Acts 17:31). For the dead shall arise and "those which shall be found alive in that day" (which is unknown unto all creatures) "shall be changed in the twinkling of an eye" (1 Cor. 15:51–52). And all the faithful shall be taken up to meet Christ in the air (1 Thess. 4:17) that thenceforth they may enter with Him into heaven, there to live forever (2 Tim. 2:11), but the unbelievers, or ungodly, shall descend with the devils into hell, there to burn forever, and never to be delivered out of torments (Matt. 25:41).

We, therefore, condemn all those which deny the true resurrection of the flesh, and those which think amiss of the glorified bodies; as did John of Jerusalem, against whom Jerome wrote. We also condemn those which have thought that both the devils and all the wicked shall at length be saved and have an end of their torments: for the Lord Himself has absolutely set it down that, "Their fire is never quenched, and their worm never dieth" (Mark 9:44). Moreover we condemn the Jewish dreams that before the day of judgment there shall be a golden world in the earth; and that the godly shall possess the kingdoms of the world, their wicked enemies being trodden under foot: for the evangelical truth, Matthew 24 and 25, and Luke 21, and the apostolic doctrine in the second epistle to the Thessalonians 2, and in the second epistle to Timothy 3 and 4, are found to teach far otherwise.

Furthermore, by His passion or death, and by all those things which He did and suffered for our sakes from the time of His coming in the flesh, our Lord reconciled His heavenly Father unto all the faithful (Rom. 5:10), purged their sin (Heb. 1:3), spoiled death, broke asunder condemnation and hell, and by His resurrection from the dead, brought again and restored life and immortality (2 Tim. 1:10). For He is our righteousness, life, and resurrection (John 6:44); and, to be short, He is the fullness and perfection, the salvation and most abundant sufficiency of all the faithful. For the apostle says, "So it pleaseth the Father that all fullness should dwell in Him" (Col. 1:19); and "In Him ye are complete" (Col. 2:10).

For we teach and believe that this Jesus Christ our Lord is the only and eternal Savior of mankind, yes, and of the whole world; in whom are saved by faith all that ever were saved before the Law, under the Law, and in the time of the gospel, and so many as shall yet be saved to the end of the world. For the Lord Himself in the gospel says, "He that entereth not in by the door into the sheepfold, but climbeth up another way, he is a thief and a robber" (John 10:1). "I am the door of the sheep" (v. 7). And also in another place of the same gospel He says, "Abraham saw my day, and rejoiced" (John 8:56). And the apostle Peter says, "Neither is there salvation in any other, but in Christ; for among men there is given no other name under heaven whereby they might be saved" (Acts 4:12). We believe, therefore, that through the grace of our Lord Christ we shall be saved, even as our fathers were. For Paul says that "All our fathers did eat the same spiritual meat and drink the same spiritual drink, for they drank of the spiritual rock that followed them, and that rock was Christ" (1 Cor. 10:3–4). And, therefore, we read that John said that "Christ was that Lamb which was slain from the beginning of the world" (Rev. 13:8) and that John the Baptist witnesses that "Christ is that Lamb of God that taketh away the sins of the world" (John 1:29). Wherefore we do plainly and openly profess and preach that Jesus Christ the only Redeemer and Savior of the world, the King and High Priest, the true and looked for Messiah, that holy and blessed one (I say) whom all the shadows of the Law, and the prophecies of the prophets, did prefigure and promise; and that God supplied and sent Him unto us so that now we are not to look for any other. And now there remains nothing but that we all should give all glory to Him, believe in Him, and rest in Him only, condemning and rejecting all other aids of our life. For they are fallen from the grace of God, and make Christ of no value unto themselves, whosoever they be that seek salvation in any other things besides Christ alone (Gal. 5:4).

And to speak many things in few words, with a sincere heart we believe, and with liberty of speech we freely profess, whatsoever things are defined out of the Holy Scriptures, and comprehended in the creeds, and in the decrees of those four first and most excellent Councils held at Nicaea, Constantinople, Ephesus, and Chalcedon, together with blessed Athanasius' Creed, and all other creeds like to these, touching the mystery of the incarnation of our Lord Jesus Christ; and we condemn all things contrary to the same. And thus do we retain the Christian, sound, and catholic faith, whole and inviolable, knowing that nothing is contained in the foresaid creeds which is not agreeable to the Word of God, and makes wholly for the sincere declaration of the faith.

The gospel indeed is opposed to the Law: for the Law works wrath and denounces a curse; but the gospel preaches grace and blessing. John also says, "The law was given by Moses, but grace and truth came by Jesus Christ" (John 1:17). Yet notwithstanding, it is most certain that they which were before the Law and under the Law were not altogether destitute of the gospel. For they had notable evangelical promises, such as these: "The seed of the woman shall bruise the serpent's head" (Gen. 3:15). "In thy seed shall all the nations of the earth be blessed" (Gen. 22:18). "The scepter shall not be taken from Judah until Shiloh come" (Gen. 49:10). "The Lord shall raise up a prophet from His own brethren" (Deut. 18:15; Acts 3:22; 7:37).

And we acknowledge that the fathers had two kinds of promises revealed unto them, even as we have. For some of them were of present and transitory things: such as were the promises of the land of Canaan, and of victories; and such as are now-a-days, concerning our daily bread. Some others there were then, and also are now, of heavenly and everlasting things; as of God's favor, remission of sins, and life everlasting through faith in Jesus Christ.

Now the fathers had not only outward or earthly, but spiritual and heavenly promises in Christ. For the apostle Peter says that "The prophets, which prophesied of the grace that should come to us, have searched and inquired of this salvation" (1 Peter 1:10). Whereupon the apostle Paul also says that "The gospel of God, was promised before by the prophets of God in the Holy Scripture" (Rom. 1:1–2). Hereby then it appears evidently that the fathers were not altogether destitute of all the gospel.

And although, after this manner, our fathers had the gospel in the writings of the prophets, by which they attained salvation in Christ through faith, yet the gospel is properly called "glad and happy tidings": wherein, first by John Baptist, then by Christ the Lord Himself, and afterwards by the apostles and their successors, is preached to us in the world, that God has now performed that which He promised from the beginning of the world, and has sent, yes and given unto us, His only Son, and, in Him, reconciliation with the Father, remission of sins, all fullness and everlasting life. The history, therefore, set down by the four evangelists, declaring how these things were done or fulfilled in Christ, and what He taught and did, and that they which believe in Him have all fullness; this, I say, is truly called the gospel. Also the preaching and writings of the apostles, in which they expound unto us how the Son was given us of the Father, and in Him, all things pertaining to life and salvation, is truly called the doctrine of the gospel, so as even at this day it loses not that worthy name, if it is sincere.

The same preaching of the gospel is by the apostle termed the Spirit and "the ministry of the Spirit" (2 Cor. 3:8) because it lives, and works through faith in the ears, yes in the hearts of the faithful, through the illumination of the Holy Spirit. For the letter, which is opposed unto the Spirit, indeed signifies every outward thing, but more especially the doctrine of the Law, which without the Spirit and faith, works wrath, and stirs up sin in the minds of them that do not truly believe. For which cause, it is called by the apostle, "the ministry of death" (2 Cor. 3:7). For hitherto pertains that saying of the apostle, "The letter killeth, but the Spirit giveth life" (v. 6). The false apostles preached the gospel, corrupted by mingling of the Law therewith, as though Christ could not save without the Law. Such also were the Ebionites said to be, which came of Ebion the heretic; and the Nazarites, who formerly were called Mineans. All which we condemn, sincerely preaching the Word, and teaching that believers are justified through the Spirit only, and not through the Law. But of this matter there shall follow a more large discourse under the title of justification.

And although the doctrine of the gospel, compared with the Pharisee's doctrine of the Law, might seem (when it was first preached by Christ) to be a new doctrine (which Jeremiah also prophesied of the New Testament), yet indeed it not only was and as yet is (though the papists call it new, in regard of popish doctrine, which has been received for a long time) an ancient doctrine but also the most ancient in the world. For God from all eternity foreordained to save the world by Christ; and this His predestination and eternal counsel has He opened to the world by the gospel (2 Tim. 1:9–10). Whereby it appears that the evangelical doctrine and religion was the most ancient of all that ever were, are, or ever shall be; wherefore we say that all they err foully, and speak things unworthy of the eternal counsel of God, who term the evangelical doctrine and religion a new startup faith, scarce thirty years old: to whom that saying of Isaiah very well agrees: "Woe unto them that speak good of evil, and evil of good, which put darkness for light, and light for darkness, that put bitter for sweet, and sweet for sour" (5:20).

The gospel has the doctrine of repentance joined with it: for so said the Lord in the gospel, "In my name must repentance and remission of sins be preached among all nations" (Luke 24:47). By repentance we understand the change of the mind in a sinful man, stirred up by the preaching of the gospel through the Holy Spirit and received by a true faith; by which a sinful man acknowledges his natural corruption and all his sins, convinced of them by the Word of God, and is heartily grieved for them, and not only bewails and freely confesses them before God with shame, but also loathes and abhors them with indignation, thinking seriously of present amendment and of a continual concern for innocence and virtue, wherein to exercise himself in a holy manner all the rest of his life.

And surely this is true repentance, namely, an unfeigned turning unto God and to all goodness, and a serious return from the devil and from all evil. Now we expressly say that this repentance is the mere gift of God, and not the work of our own strength. For the apostle wishes the faithful minister diligently to "instruct those which withstand the truth, if so be at any time the Lord may give them repentance, that they may acknowledge the truth" (2 Tim. 2:25). Also, the sinful woman in the gospel, which washed Christ's feet with her tears; and Peter, which bitterly wept and bewailed his denial of his Master; manifestly show what mind the penitent man should have, to wit, very earnestly lamenting his sins committed. Moreover, the prodigal son, and the publican in the gospel, that are compared with the Pharisee, set forth unto us a most fit pattern of confessing our sins to God. The prodigal son said, "Father, I have sinned against heaven, and against thee: I am not worthy to be called thy son, make me as one of thy hired servants" (Luke 15:18–19). The publican also, not daring to lift up his eyes to heaven, but knocking his breast, cried, "God, be merciful unto me a sinner" (Luke 18:13). And we doubt not but the Lord received them to mercy. For John the apostle says, "If we confess our sins, He is faithful and just to forgive us our sins, and to purge us from all iniquity. If we say we have not sinned, we make Him a liar, and His word is not in us" (1 John 1:9–10).

We believe that this sincere confession which is made to God alone, either privately between God and the sinner, or openly in the church, where that general confession of sins is rehearsed, is sufficient, and that it is not necessary for the obtaining of remission of sins that any man should confess his sins unto the priest, whispering them into his ears, that, the priest laying his hands on his head, he might receive absolution; because we find no commandment nor example thereof in the Holy Scripture. David protests and says, "I made my fault known to thee, and my unrighteousness did I not hide from thee. I said, I will confess my wickedness to the Lord against myself, and thou hast forgiven the heinousness of my sin" (Ps. 32:5). Yes, and the Lord teaching us to pray, and also to confess our sins, said, "So shall ye pray; Our Father, which art in heaven, forgive us our debts, even as we forgive our debtors" (Matt. 6:9, 12). It is requisite, therefore that we should confess our sins unto God, and be reconciled with our neighbor, if we have offended him. And the apostle James speaking generally of confession says, "Confess each of you your sins one to another" (James 5:16). If any man, being overwhelmed with the burden of his sins and troublesome temptations, will privately ask counsel, instruction, or comfort, either of a minister of the church, or of any other brother that is learned in the law of God, we do not dislike it. Also we fully allow that general and public confession, which is wont to be rehearsed in the church, and in holy meetings (whereof we spoke before) being, as it is, agreeable with the Scripture.

Concerning the keys of the kingdom of heaven which the Lord committed to His apostles, they prate many strange things: and of these keys they make swords, spears, scepters, and crowns, and full power over mighty kingdoms, yes, and over men's souls and bodies. But we, judging uprightly according to the Word of God, say that all ministers, truly called, have and exercise the keys or the use of them, when they preach the gospel, that is to say, when they teach, exhort, reprove, and keep in order the people committed to their charge. For so do they open the kingdom of God to the obedient, and shut it against the disobedient. These keys did the Lord promise to the apostles in Matthew 16:19; and delivered them in John 20:23, Mark 16:15–16 and Luke 24:47 when He sent forth His disciples, and commanded them to preach the gospel in all the world, and to remit sins.

The apostle in the epistle to the Corinthians says that the Lord "gave to His ministers the ministry of reconciliation" (2 Cor. 5:18). And what this was, he straightway makes plain and says, "The word or doctrine of reconciliation" (v. 19). And yet more plainly expounding his words, he adds that the ministers of Christ, as it were, "go an embassage in Christ's name, as if God Himself should by His ministers exhort the people to be reconciled to God" (v. 20); to wit, by faithful obedience. They use the keys, therefore, when they persuade to faith and repentance. Thus do they reconcile men to God; thus they forgive sins; thus they open the kingdom of heaven, and bring in believers; much differing herein from those of whom the Lord spoke in the gospel, "Woe unto you lawyers, for ye have taken away the key of knowledge: ye have not entered in yourselves, and those that would have entered ye forbade" (Luke 11:52).

Rightly, therefore, and effectually do ministers absolve, when they preach the gospel of Christ, and thereby remission of sins; which is promised to every one that believes, even as every one is baptized; and testify of it that it particularly appertains to all. Neither do we imagine that this absolution is made any whit more effectual for that which is mumbled into some priest's ear, or upon some man's head particularly; yet we judge that men must be taught diligently to seek remission of sins in the blood of Christ, and that everyone is to be put in mind that forgiveness of sins belongs unto Him.

But how diligent and careful every penitent man ought to be in the endeavor of a new life, and in slaying the old man, and raising up the new man, the examples in the gospel teach us. For the Lord says to him whom He had healed of the palsy, "Behold thou art made whole, sin no more, lest a worse thing come unto thee" (John 5:14). Likewise to the adulterous woman which was delivered, He said, "Go thy way, and sin no more" (John 8:11). By which words He did not mean that any man could be free from sin, while he lived in this flesh; but He commends unto diligence and an earnest care, that we (I say) should endeavor by all means, and beg of God by prayer, that we may not fall again into sins, out of which we are risen after a manner, and that we may not be overcome of the flesh, the world, or the devil. Zacchaeus, the publican, being received into favor by the Lord, cries out in the gospel, "Behold, Lord, the half of my goods I give to the poor, and if I have taken from any man any thing by fraud, I restore him fourfold" (Luke 19:8). After the same manner, we preach that restitution and mercy, yes, and giving of alms, are necessary for them which truly repent. And generally out of the apostle's words, we exhort men, saying, "Let not sin reign in your mortal body, that ye should obey it through the lusts thereof. Neither give ye your members, as weapons of unrighteousness, to sin; but give yourselves unto God, as they that are alive from the dead; and give your members, as weapons of righteousness, unto God" (Rom. 6:12–13).

Wherefore, we condemn all the ungodly speeches of certain ones who abuse the preaching of the gospel and say, "To return unto God is very easy, for Christ has purged all our sins: forgiveness of sins is easily obtained: what, therefore, will it hurt to sin?" And, "We need not take any great care for repentance," etc. Notwithstanding, we always teach that an entrance unto God is open for all sinners, and that this God forgives all the sins of the faithful, only that one sin excepted which is committed against the Holy Ghost (Mark 3:28–29). And, therefore, we condemn the old and new Novatians and Catharists, and especially we condemn the pope's lucrative doctrine of penance; and against his simony, and simonaical indulgences, we use that sentence of Simon Peter, "Thy money perish with thee, because thou thoughtest that the gift of God might be bought with money. Thou hast no part or fellowship in this matter, for thy heart is not upright before God" (Acts 8:20–21).

We also disapprove of those who think that they themselves by their own satisfactions can make recompense for their sins committed. For we teach that Christ alone, by His death and passion, is the satisfaction, propitiation, and purging of all sins (Isa. 53:4). Nevertheless, we cease not to urge, as was before said, the mortification of the flesh; and yet we add further that it must not be proudly thrust upon God for a satisfaction for our sins (1 Cor. 8:8), but must humbly, as it becomes the sons of God, be performed as a new obedience to show thankful minds for the deliverance and full satisfaction obtained by the death and satisfaction of the Son of God."

Christian faith is not an opinion or human persuasion, but a sure trust and an evident and steadfast assent of the mind; to be most brief, a most sure comprehension of the truth of God set forth in the Scriptures and in the Apostles' Creed; yes and of God Himself, the chief blessedness; and especially of God's promise, and of Christ, who is the consummation of all the promises. And this faith is the mere gift of God because God alone of His power gives it to His elect according to measure; and that when, to whom, and how much He will; and that by His Holy Spirit, through the means of preaching the gospel and of faithful prayer. This faith has also her increases; which unless they were likewise given of God, the apostles would never have said, "Lord, increase, our faith" (Luke 17:5).

Now all these things which we have said before of faith, the apostles taught them before us, even as we set them down. For Paul says, "Faith is the ground," or sure subsistence, "of things hoped for, and the evidence," or clear and certain comprehension, "of things which are not seen" (Heb. 11:1). And again he says that "All the promises of God in Christ are Yea, and in Christ are Amen" (2 Cor. 1:20). And the same apostle says to the Philippians that "it was given them to believe in Christ" (Phil. 1:29). And also, "God doth distribute unto every man a measure of faith" (Rom. 12:3). And again, "All men have not faith" (2 Thess. 3:2); and "All do not obey the gospel" (2 Thess. 1:8). Besides, Luke witnesses and says, "As many as were ordained to life, believed" (Acts 13:48). And, therefore, Paul also calls faith, "the faith of God's elect" (Titus 1:1). And again, "Faith cometh by hearing, and hearing by the word of God" (Rom. 10:17). And in other places he often wishes men to pray for faith. And the same also calls faith "powerful, and that showeth itself by love" (Gal. 5:6).

This faith pacifies the conscience and opens to us a free access unto God; that with confidence we may come unto Him and may obtain at His hands whatsoever is profitable and necessary. The same faith keeps us in our duty which we owe to God and to our neighbor and fortifies our patience in adversity: it frames and makes a true confession, and (in a word) it brings forth good fruit of all sorts; and good works (which are good indeed) proceed from a lively faith, by the Holy Ghost, and are done of the faithful according to the will or rule of God's Word. For Peter the apostle says, "Therefore, giving all diligence thereunto, join moreover virtue with your faith, and with virtue knowledge, and with knowledge temperance" (2 Peter 1:5–6).

It was said before that the law of God, which is the will of God, prescribes unto us the pattern of good works. And the apostle says, "This is the will of God, even your sanctification, that ye abstain from all uncleanness, and that no man oppress or deceive his brother in any matter" (1 Thess. 4:3, 6). But as for such works and worship of God as are taken up upon our own liking, which St. Paul calls "will-worship" (Col. 2:23), they are not allowed nor liked of God. Of such the Lord says in the gospel, "They worship Me in vain, teaching for doctrine the precepts of men" (Matt. 15:9).

We, therefore, disallow all such manner of works, and we approve and urge men unto such as are according to the will and commandment of God. Yes, and these same works that are agreeable to God's will must be done, not to the end to merit eternal life by them; for "life everlasting," as the apostle says, "is the gift of God" (Rom. 6:23), nor for ostentation's sake, which the Lord rejects (Matt. 6:1, 5, 16), nor for lucre, which also He dislikes (Matt. 23:23), but to the glory of God to commend and set forth our calling and to yield thankfulness unto God, and also for the profit of our neighbors. For the Lord says again in the gospel, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matt. 5:16). Likewise the apostle Paul says, "Walk worthy of your calling" (Eph. 4:1). Also, "Whatsoever ye do," he says, "either in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father by Him" (Col. 3:17). "Let no man seek his own his own, but every man his brother's" (Phil. 2:4). And, "Let ours also learn to show forth good works for necessary uses; that they be not unprofitable" (Titus 3:14).

Notwithstanding, therefore, that we teach, with the apostle, that a man is justified by faith in Christ and not by any good works (Rom. 3:28), yet we do not lightly esteem or condemn good works: because we know that a man is not created or regenerated through faith that he should be idle, but rather that without ceasing he should do those things which are good and profitable. For in the gospel the Lord says, "A good tree bringeth forth good fruit" (Matt. 12:33); and again, "Whosoever abideth in Me, bringeth forth much fruit" (John 15:5). And lastly, the apostle says, "We are the workmanship of God, created in Christ Jesus to good works, which God hath prepared that we should walk in them" (Eph. 2:10). And again, "Who gave Himself for us, that He might deliver us from all iniquity, and purge us to be a peculiar people to Himself, zealous of good works" (Titus 2:14). We, therefore, condemn all those which do condemn good works, and do babble that they are needless and not to be regarded. Nevertheless, as was said before, we do not think that we are saved by good works, or that they are so necessary to salvation that no man was ever saved without them. For we are saved by grace and by the benefit of Christ alone. Works do necessarily proceed from faith: but salvation is improperly attributed to them, which is most properly ascribed to grace. That sentence of the apostle is very notable: "If by grace, then not of works; for then grace were no more grace: but if of works, then is it not of grace; for then works were no more works" (Rom. 11:6).

Now the works which we do are accepted and allowed of God through faith because they which do them please God by faith in Christ, and also the works themselves are done by the grace of God through His Holy Spirit. For St. Peter says that "Of every nation, he that feareth God, and worketh righteousness, is accepted with Him" (Acts 10:35). And Paul also, "We cease not to pray for you, that ye may walk worthy of the Lord, and in all things please Him, being fruitful in very good work" (Col. 1:9–10).

Here, therefore, we diligently teach, not false and philosophical, but true virtues, true good works, and the true duties of a Christian man. And this we do with all the diligence and earnestness that we can inculcate and beat into men's minds; sharply reproving the slothfulness and hypocrisy of all those who with their mouths praise and profess the gospel, and yet with their shameful life do dishonor the same; setting before their eyes, in this case, God's horrible threatening, large promises, and bountiful rewards, and that by exhorting, comforting, and rebuking.

For we teach that God bestows great rewards on them that do good, according to that saying of the prophet, "Refrain thy voice from weeping, because thy work shall have a reward" (Jer. 31:16). In the gospel also the Lord said, "Rejoice, and be glad, because your reward is great in the heavens" (Matt. 5:12). And, "He that shall give to one of these little ones a cup of cold water, verily I say unto you, he shall not lose his reward" (Matt. 10:42). Yet we do not attribute this reward, which God gives, to the merit of the man that receives it, but to the goodness, or liberality, and truth of God, which promises and gives it: who although He owes nothing unto any, yet He has promised to give a reward to those that faithfully worship Him, notwithstanding that He also gives them grace to worship Him. Besides, there are many things unworthy of the majesty of God, and many imperfect things are found in the works even of the saints; and yet because God receives into favor and embraces those who work them for Christ's sake, therefore, He performs unto them the promised reward. For otherwise, our righteousnesses are compared to a menstruous cloth (Isa. 64:6); yes, and the Lord in the gospel says, "When ye have done all things that are commanded you, say, We are unprofitable servants; that which we ought to do, we have done" (Luke 17:10).

So that though we teach that God gives a reward to our good deeds, yet withal we teach with Augustine that "God doth crown in us, not our deserts, but His own gifts." And, therefore, whatsoever reward we receive, we say that it is a grace, and rather a grace than a reward: because those good things which we do, we do them rather by God than by ourselves; and because Paul says, "What hast thou that thou hast not received? but if thou hast received it, why dost thou boast, as though thou hadst not received it?" (1 Cor. 4:7). Which thing also the blessed martyr Cyprian gathers out of this place, that "we must not boast of anything, seeing nothing is our own." We, therefore, condemn those who defend the merits of men that they may frustrate the grace of God.

Forasmuch as God from the beginning would have men to be saved and to come to the knowledge of the truth (1 Tim. 2:4), therefore, it is necessary that there always should have been, and should be at this day, and to the end of the world, a church: that is, a company of the faithful, called and gathered out of the world; that is, a company (I say) of all saints, that is, of them who do truly know, and rightly worship and serve, the true God, in Jesus Christ the Savior by the Word and the Holy Spirit, and who by faith are partakers of all those good graces which are freely offered through Christ. These all are citizens of one and the same city living under one Lord, under the same laws, and in the same fellowship of all good things: for so the apostle calls them "fellow citizens with the saints, and of the household of God" (Eph. 2:19), terming the faithful upon the earth saints (1 Cor. 6:11) who are sanctified by the blood of the Son of God. Of these is that article of our Creed wholly to be understood: "I believe the catholic church, the communion of saints."

And seeing that there is always but "one God, and one mediator between God and man, Jesus Christ" (1 Tim. 2:5); also, one shepherd of the whole flock, one head of this body, and to conclude one Spirit, one salvation, one faith, one testament or covenant, it follows necessarily that there is but one church: which we, therefore, call catholic because it is universal, spread abroad through all the parts and quarters of the world, and reaches unto all times, and is not limited within the compass either of time or place. Here, therefore, we must condemn the Donatists who pinned up the church within the corners of Africa; neither do we allow of the Roman clergy, who vaunt that the Church of Rome alone is in a manner catholic.

The church is divided by some into divers parts or sorts: not that it is rent and divided from itself, but rather distinguished in respect of the diversity of the members that are in it. One part thereof they make to be the church militant, the other the church triumphant. The militant wars still on the earth and fights against the flesh, the world, the prince of the world, the devil, against sin, and against death. The other, being already set at liberty, is now in heaven and triumphs over all those things overcome, and continually rejoices before the Lord. Yet these two churches have notwithstanding a communion and fellowship among themselves.

Moreover, the church militant upon the earth has evermore had in it many particular churches, which must all notwithstanding be referred to the unity of the catholic church. This militant church was otherwise ordered and governed before the Law, among the patriarchs; otherwise under Moses, by the Law; and otherwise of Christ, by the gospel. There are but two sorts of people for the most part mentioned, to wit, the Israelites and the Gentiles; or they which, of the Jews and Gentiles, were gathered to make a church. There are also two testaments, the old and the new. Yet both these sorts of people have had, and still have, one fellowship, one salvation, in one and the same Messiah; in whom, as members of one body, they are all joined together under one head, and by one faith are all partakers of one and the same spiritual meat and drink. Yet here we do acknowledge a diversity of times, and a diversity in the pledges and signs of Christ promised and exhibited; and that now the ceremonies being abolished, the light shines unto us more clearly, our gifts and graces are more abundant and our liberty is more full and ample.

This holy church of God is called "the house of the living God" (2 Cor. 6:16), "builded of living and spiritual stones" (1 Peter 2:5) "founded upon a rock" (Matt. 16:18) "that cannot be removed" (Heb. 12:28) "upon a foundation, besides which none can be laid" (1 Cor. 3:11). Whereupon it is called "the pillar and foundation of the truth" (1 Tim. 3:15) that does not err, so long as it relies upon the rock Christ, and upon the foundation of the prophets and apostles. And no marvel if it does err, as often as it forsakes Him who alone is the truth. This church is also called "a virgin" (2 Cor. 11:2) and "the spouse of Christ" (Song 4:8) and "his only beloved" (Song 5:16). For the apostle says, "I have joined you unto one husband, that I might present you a chaste virgin unto Christ" (2 Cor. 11:2). The church is called "a flock of sheep under one shepherd" even Christ (Ezek. 34:22–23 and John 10:16) also, "the body of Christ" (Col. 1:24) because the faithful are the lively members of Christ, having Him for their head.

It is the head which has the preeminence in the body, and from whence the whole body receives life; by whose spirit it is governed in all things, of whom also it receives increase that it may grow up. Also there is but one head of the body which has agreement with the body; and, therefore, the church cannot have any other head beside Christ. For as the church is a spiritual body, so must it have a spiritual head like unto itself. Neither can it be governed by any other spirit than by the Spirit of Christ. Wherefore Paul says, "And He is the head of His body the church, who is the beginning, the first born of the dead, that in all things He might have the preeminence" (Col. 1:18). And in another place, "Christ (he says) is the head of the church, and the same is the Savior of His body" (Eph. 5:23). And again, "Who is the head of the church, which is His body, even the fullness of Him, which filleth all in all things" (Eph. 1:22–23). Again, "Let us in all things grow up into Him which is the head, that is Christ; by whom all the body being knit together, receiveth increase" (Eph. 4:15–16). And, therefore, we do not allow of the doctrine of the Roman prelates, who would make the pope the general pastor and supreme head of the church of Christ militant here on earth, and the very vicar of Christ, who has (as they say) all fullness of power and sovereign authority in the church. For we hold and teach, that Christ our Lord is, and remains still the only universal pastor, and highest bishop, before God His Father; and that in the church He performs all the duties of a pastor or bishop, even to the world's end: and, therefore, does not stand in need of any other to supply His place. For he is said to have a substitute, who is absent: but Christ is present in His church, and is the head that gives life thereunto. He did straitly forbid His apostles and their successors all superiority or dominion in the church. They, therefore, that by gainsaying set themselves against so manifest a truth and bring another kind of government into the church; see not that they are to be counted in the number of them of whom the apostles of Christ prophesied as Peter (2 Peter 2:1) and Paul (Acts 20:29; 2 Cor. 11:13; 2 Thess. 2:8–9) and in many other places.

Now by taking away the Roman head, we do not bring any confusion or disorder into the church. For we teach that the government of the church which the apostles set down, is sufficient to keep the church in due order; which, from the beginning, while as yet it wanted such a Roman head as is now pretended to keep it in order, was not disordered or full of confusion. The Roman head indeed maintains his tyranny and corruption which have been brought into the church: but in the meantime he hinders, resists, and, with all the might he can make, cuts off the right and lawful reformation of the church.

They object to us that there have been great strifes and dissensions in our churches, since they did sever themselves from the Church of Rome; and that, therefore, they cannot be true churches. As though there were never in the Church of Rome any sects, any contentions and quarrels; and that in matters of religion, maintained not so much in the schools as in the holy chairs, even in the audience of the people. We know that the apostle said, "God is not the author of dissension, but of peace" (1 Cor. 14:33); and, "Seeing there is amongst you emulation and contention, are ye not carnal?" (1 Cor. 3:3–4). Yet may we not deny but that God was in that church planted by the apostle, and that the apostolic church was a true church, howsoever there were strifes and dissensions in it. The apostle Paul reprehended Peter, an apostle (Gal. 2:11), and Barnabas fell at variance with Paul (Acts 15:39). Great contention arose in the church of Antioch, between them that preached one and the same Christ, as Luke records in the Acts of the Apostles (15:2). And there have at all times been great contentions in the church, and the most excellent doctors of the church have about no small matters differed in opinion: yet so as in the meantime the church ceased not to be the church for all these contentions. For thus it pleases God to use the dissensions that arise in the church to the glory of His name, to the setting forth of the truth, and to the end that such as are not approved might be manifest (1 Cor. 11:19).

Now, as we acknowledge no other head of the church than Christ, so we do not acknowledge every church to be the true church which vaunts herself so to be: but we teach that to be the true church indeed in which the marks and tokens of the true church are to be found. First and chiefly, the lawful or sincere preaching of the Word of God, as it is left unto us in the writings of the prophets and apostles, which all seem to lead us unto Christ, who in the gospel has said, "My sheep hear My voice, and I know them, and they follow Me; and I give unto them eternal life. A stranger they do not hear, but flee from him, because they know not his voice" (John 10:5, 27–28). And they that are such in the church of God have all but one faith and one Spirit; and, therefore, they worship but one God: and Him alone they serve in spirit and in truth, loving Him with all their hearts and with all their strength, praying unto Him alone through Jesus Christ the only mediator and intercessor; and they seek not life or justice but only in Christ, and by faith in Him: because they acknowledge Christ the only head and foundation of His church, and, being surely founded on Him, daily repair themselves by repentance and with patience bear the cross laid upon them; and besides, by unfeigned love joining themselves to all the members of Christ, they declare themselves to be the disciples of Christ, by continuing in the bond of peace and holy unity. They do withal communicate in the sacraments ordained by Christ and delivered to us by His apostles, using them in no other manner than as they received them from the Lord Himself. That saying of the apostle Paul is well known to all, "I received from the Lord that which I delivered unto you" (1 Cor. 11:23). For which cause we condemn all such churches as strangers from the true church of Christ, who are not such as we have heard they ought to be; howsoever, in the meantime, they brag of the succession of bishops, of unity, and of antiquity. Moreover we have in charge from the apostles of Christ "to shun idolatry" (1 Cor. 10:14; 1 John 5:21) and "to come out of Babylon, and to have no fellowship with her, unless we mean to be partakers with her of all God's plagues laid upon her" (Rev. 18:4; 2 Cor. 6:17).

But as for communicating with the true church of Christ, we so highly esteem of it, that we say plainly that none can live before God which do not communicate with the true church of God, but separate themselves from the same. For as without the ark of Noah there was no escaping when the world perished in the flood; even so do we believe that without Christ, who in the church offers Himself to be enjoyed of the elect, there can be no certain salvation: and, therefore, we teach that such as would be saved must not separate themselves from the true church of Christ.

But yet we do not so strictly shut up the church within those marks before mentioned, as thereby to exclude all those out of the church which either do not communicate in the sacraments (not willingly, nor upon contempt, but who, being constrained by necessity, against their will abstain from them, or else do want them); or in whom faith sometimes fails, though not quite decay, nor altogether die: or in whom some slips and errors of infirmity may be found. For we know that God had some friends in the world that were not of the commonwealth of Israel. We know what befell the people of God in the captivity of Babylon, where they wanted their sacrifices seventy years. We know what happened to St. Peter, who denied his Master, and what is wont daily to fall out among the faithful and chosen of God, which go astray and are full of infirmities. We know moreover what manner of churches the churches at Galatia and Corinth were in the apostles' times: in which the apostle Paul condemns divers great and heinous crimes; yet he calls them the holy churches of Christ (1 Cor. 1:2; Gal. 1:2).

Yes, and it falls out sometimes that God in His just judgment suffers the truth of His Word and the catholic faith and His own true worship to be so obscured and defaced, that the church seems almost quite razed out, and not so much as a face of a church remains; as we see fell out in the days of Elijah (1 Kings 19:10, 14) and at other times. And yet, in the meantime, the Lord has in this world, even in this darkness, His true worshippers, and those not a few, but even seven thousand (v. 18) and more (Rev. 7:4). For the apostle cries, "The foundation of the Lord standeth sure, and hath this seal, The Lord knoweth who are His" (2 Tim. 2:19). Whereupon the church of God may be termed invisible: not that the men whereof it consists are invisible; but because, being hidden from our sight, and known only unto God, it cannot be discerned by the judgment of man.

Again not all that are reckoned in the number of the church are saints, and lively and true members of the church. For there are many hypocrites which outwardly hear the Word of God and publicly receive the sacraments, and seem to pray unto God alone through Christ, to confess Christ to be their only righteousness, and to worship God, and to exercise the duties of charity to the brethren, and for a while through patience to endure in troubles and calamities. And yet they are altogether destitute of the inward illumination of the Spirit of God, of faith and sincerity of heart, and of perseverance or continuance to the end. And these men are for the most part at the length laid open what they are. For the apostle John says, "They went out from among us, but they were not of us: for if they had been of us, they would have tarried with us" (1 John 2:19). Yet these men, while they pretend religion, are accounted to be in the church, however indeed they are not of the church. Even as traitors in a commonwealth, before they are detected are counted in the number of good citizens; and as the cockle and darnel and chaff are found among the wheat; and as tumors and swellings are in a perfect body, when they are rather diseases and deformities than true members of the body. And, therefore, the church is very well compared to a dragnet which draws up fish of all sorts, and to a field wherein is found both darnel and good corn (Matt. 13:25–26). We are to have a special regard that we judge not rashly before the time, nor go about to exclude and cast off or cut away those whom the Lord would not have excluded nor cut off, or whom, without some damage to the church, we cannot separate from it. Again, we must be very vigilant lest the godly falling fast asleep, the wicked grow stronger and do some mischief to the church.

Furthermore we teach, that it is carefully to be marked wherein especially the truth and unity of the church consists, lest we either rashly breed or nourish schisms in the church. It consists not in outward rites and ceremonies, but rather in the truth and unity of the catholic faith. This catholic faith is not taught us by the ordinances or laws of men, but by the Holy Scriptures, a compendious and short sum whereof is the Apostles' Creed. And, therefore, we read in the ancient writers that there were manifold diversities of ceremonies, but that those were always free; neither did any man think that the unity of the church was thereby broken or dissolved. We say then that the true unity of the church consists in several points of doctrine: in the true and uniform preaching of the gospel, and in such rites as the Lord Himself has expressly set down; and here we urge that saying of the apostle very earnestly, "As many of us, therefore, as are perfect, let us be thus minded. If any man think otherwise, the Lord shall reveal the same unto him. And yet in that whereunto we have attained, let us follow one direction, and all of us be like affected one towards another" (Phil. 3:15–16).

God has always used His ministers, for the gathering or erecting of a church to Himself, and for the governing and preservation of the same; and still He does and always will use them, so long as the church remains on the earth. Therefore, the first beginning, institution, and office of the ministers, is a most ancient ordinance of God Himself, not a new device appointed by men. It is true that God can by His power, without any means, take unto Himself a church from among men, but He had rather deal with men by the ministry of men. Therefore, ministers are to be considered not as ministers by themselves alone, but as the ministers of God, even such as by whose means God works the salvation of mankind.

For which cause we give counsel to beware that we do not so attribute the things that appertain to our conversion and instruction unto the secret virtue of the Holy Ghost, that we frustrate the ecclesiastical ministry. For it behooves us always to have in mind the words of the apostle, "How shall they believe in Him, of whom they have not heard? and how shall they hear without a preacher? Therefore, faith is by hearing and hearing by the word of God" (Rom. 10:14, 17). And that also which the Lord says in the gospel, "Verily, verily, I say unto you, he that receiveth those that I shall send receiveth Me, and he that receiveth Me, receiveth Him who sent Me" (John 13:20). Likewise what a man of Macedonia, appearing in a vision to Paul, being then in Asia, said unto him: "Come into Macedonia, and help us" (Acts 16:9). And in another place the same apostle says, "We together are God's laborers; and ye are His husbandry, and His building" (1 Cor. 3:9).

Yet, on the other side, we must take heed that we do not attribute too much to the ministers and ministry, herein remembering also the words of our Lord in the gospel, "No man cometh to Me, except the Father, which hath sent Me, draw him" (John 6:44); and the words of the apostle, "Who then is Paul, and who is Apollos; but the ministers by whom ye believed; and as the Lord gave unto every one? Therefore, neither is he that planteth anything, nor he that watereth, but God that giveth the increase" (1 Cor. 3:5, 7). Therefore, let us believe that God teaches us by His Word outwardly through His ministers, and inwardly moves and persuades the hearts of His elect unto belief by His Holy Spirit: and that, therefore, we ought to render all the glory of this whole benefit unto God. But we have spoken of this matter in the first chapter of our declaration.

God has used for His ministers even from the beginning of the world, the best and most eminent men in the world (for divers of them were but simple for worldly wisdom or philosophy; yet surely in true divinity they were most excellent), namely, the patriarchs, to whom He spoke very often by His angels. For the patriarchs were the prophets or teachers of their age whom God for this purpose would have to live many years, that they might be as it were fathers and lights of the world. After them followed Moses, together with the prophets, that were most famous throughout the whole world. Then, after all these, our heavenly Father sent His only-begotten Son, the most absolute and perfect teacher of the world; in whom is hidden the wisdom of God, and from Him derived unto us by that most holy, perfect, and pure of all doctrine. For He chose unto Himself disciples whom He made apostles, and they going out into the whole world gathered together churches in all places by the preaching of the gospel. And afterward they ordained pastors and teachers in all churches by the commandment of Christ, who by such as succeeded them have taught and governed the church unto this day. Therefore, as God gave unto His ancient people the patriarchs, together with Moses and the prophets, so also to His people under the new covenant He has sent His only-begotten Son, and, with Him, the apostles and teachers of the church.

Furthermore, the ministers of the new covenant are termed by divers names; for they are called apostles, prophets, evangelists, bishops, elders, pastors, and teachers (1 Cor. 12:28; Eph. 4:11). The apostles remained in no certain place, but gathered together divers churches throughout the whole world: which churches when they were once established, there ceased to be any more apostles, and in their places were particular pastors appointed in every church. The prophets in old time did foresee and foretell things to come; and besides did interpret the Scriptures: and such are found some among us at this day. They were called evangelists, which were the authors of the history of the gospel, and were also preachers of the gospel of Christ; as the apostle Paul gives in charge unto Timothy "to fulfill the work of an evangelist" (2 Tim. 4:5). Bishops are the overseers and the watchmen of the church, which distribute food and other necessities to the church. The elders are the ancients, and as it were the senators and fathers of the church, governing it with wholesome counsel. The pastors both keep the Lord's flock and also provide things necessary for it. The teachers do instruct, and teach the true faith and godliness.

Therefore, the church ministers that now are may be called bishops, elders, pastors, and teachers. But in process of time there were many more names of ministers brought into the church. For some were created patriarchs, others archbishops, others suffragans: also metropolitans, archdeacons, deacons, subdeacons, acolytes, exorcists, choristers, porters, and I know not what a rabble besides; cardinals, provosts, and priors; abbots, greater and lesser; orders, higher and lower. But touching all these, we little heed what they have been in time past, or what they are now; it is sufficient for us that, so much as concerns ministers, we have the doctrine of the apostles.

We, therefore, knowing certainly that monks and the orders or sects of them are instituted neither of Christ nor of His apostles, teach that they are so far from being profitable, that they are pernicious and hurtful unto the church of God. For although in former times they were somewhat tolerable (when they lived solitarily, getting their livings with their own hands, and were burdensome to none, but did in all places obey their pastors, even as laymen), yet what kind of men they are now, all the world sees and perceives. They pretend I know not what vows; but they lead a life altogether disagreeing with their vows: so that the very best of them may justly be numbered among those of whom the apostle speaks; "We hear say that there be some among you which walk inordinately, and work not at all, but are busy bodies" (2 Thess. 3:11). Therefore, we have no such in our churches: and besides we teach that they should not be allowed in the churches of Christ.

Furthermore, no man ought to usurp the honor of the ecclesiastical ministry; that is to say, greedily to pluck it to himself by bribes or any evil shifts or of his own accord. But let the ministers of the church be called and chosen by a lawful and ecclesiastical election and vocation: that is to say, let them be chosen religiously of the church, or of those which are appointed thereunto by the church, and that in due order, without any tumult, seditions, or contention. But we must have an eye to this, that not every one that will should be elected, but such men as are fit and have sufficient learning, especially in the Scriptures, and godly eloquence and wise simplicity; to conclude, such men as are of good report for a moderation and honesty of life, according to that apostolic rule, which St. Paul gives in the first epistle to Timothy (3:2–7) and to Titus (1:7–9).

And those which are chosen, let them be ordained of the elders with public prayer and laying on of hands. We here, therefore, condemn all those which run of their own accord, being neither chosen, sent, nor ordained. We do also utterly disallow unfit ministers, and such as are not furnished with gifts requisite for a pastor. In the meantime, we are not ignorant that the innocent simplicity of certain pastors in the primitive church did sometimes more profit the church, than the manifold, exquisite, and nice learning of some others that were over-lofty and high minded. And for this cause we also at this day do not reject the honest simplicity of certain men who yet are not destitute of all knowledge and learning.

The apostles of Christ do term all those which believe in Christ priests, but not in regard of their ministry, but because all the faithful, being made kings and priests, may through Christ, offer up spiritual sacrifices unto God (Ex. 19:6; 1 Peter 2:5, 9; Rev. 1:6). The ministry, then, and the priesthood are things far different one from the other. For the priesthood, as we said even now, is common to all Christians; so is not the ministry. And we have not taken away the ministry of the church because we have thrust the popish priesthood out of the church of Christ. For surely in the new covenant of Christ, there is no longer any such priesthood, as was in the ancient church of the Jews; which had an external anointing, holy garments, and very many ceremonies which were figures and types of Christ: who by His coming fulfilled and abolished them (Heb. 9:10–11). And He Himself remains the only priest forever: and we do not communicate the name of priest to any of the ministers, lest we should detract any thing from Christ. For the Lord Himself has not appointed in the church any priests of the New Testament who, having received authority from the suffragan, may offer up the host every day, that is, the very flesh and the very blood of our Savior, for the quick and the dead; but ministers, which may teach and administer the sacraments.

Paul declares plainly and shortly what we are to think of the ministers of the New Testament, or of the church of Christ, and what we must attribute unto them; "Let a man," says he, "thus account of us, as of the ministers of Christ, and dispensers of the mysteries of God" (1 Cor. 4:1). So that the apostle's mind is that we should esteem ministers, as ministers. Now the apostle calls them υπηρετας, as it were, "under-rowers," which have an eye only to their pilot; that is to say, men that live not unto themselves, nor according to their own will, but for others; to wit, their masters, at whose beck and commandment they ought to be. For the minister of the church is commanded wholly, and in all parts of his duty not to please himself, but to execute that only which he has received in commandment from his Lord. And in this same place, it is expressly declared who is our master, even Christ; to whom the ministers are in subjection in all the functions of their ministry.

And to the end that he might the more fully declare their ministry, he adds further that the ministers of the church are "stewards, and dispensers of the mysteries of God" (1 Cor. 4:1). Now the mysteries of God, Paul in many places and especially in Eph. 3:4, calls "the gospel of Christ." And the sacraments of Christ are also called mysteries by the ancient writers. Therefore, for this purpose are the ministers called, namely to preach the gospel of Christ unto the faithful, and to administer the sacraments. We read also in another place in the gospel of "the faithful and wise servant" that "his Lord set him over his family, to give food unto it in due season" (Luke 12:42). Again, in another place of the gospel, a man goes into a strange country, and, leaving his house, gives unto his servants authority therein, commits to them his substance, and appoints every man his work (Matt. 25:14).

This is now a fit place to speak somewhat also of the power and office of the ministers of the church. And concerning their power some have disputed over busily, and would bring all things, even the very greatest, under their jurisdiction; and that against the commandment of God who forbade unto His disciples all dominion, and highly commended humility (Luke 22:26; Matt. 18:3). Indeed there is one kind of power, which is a mere and absolute power, called the power of right. According to this power, all things in the whole world are subject unto Christ, who is Lord of all: even as He Himself witnesses saying, "All power is given unto me in heaven and in earth" (Matt. 28:18); and again, "I am the first, and the last, and behold I live forever, and I have the keys of hell and of death" (Rev. 1:17–18); also "He hath the key of David, which openeth, and no man shutteth, and shutteth, and no man openeth" (Rev. 3:7).

This power the Lord reserves to Himself and does not transfer it to any other, that He might sit idly by and look on His ministers while they wrought. For Isaiah says, "I will put the key of the house of David upon His shoulder" (Isa. 22:22); and again, "Whose government shall be upon His shoulders" (Isa. 9:6). For He does not lay the government on other men's shoulders, but still keeps and uses His own power, thereby governing all things.

Furthermore, there is another power—that of office; or ministerial power, limited by Him, who has full and absolute power and authority. And this is more like a service than a dominion. For we see that a master gives unto the steward of his house authority and power over his house, and for that cause delivers to him his keys that he may admit or exclude such as his master will have admitted or excluded. According to this power the minister does, by his office, that which the Lord has commanded him to do: and the Lord ratifies and confirms that which he does, and will have the deeds of His ministers acknowledged and esteemed as His own deeds. Unto which end are those speeches in the gospel: "I will give unto thee the keys of the kingdom of heaven; and whatsoever thou bindest, or loosest in earth, shall be bound, or loosed in heaven" (Matt. 16:19). Again "Whose sins soever ye remit, they shall be remitted: and whose sins soever ye retain, they shall be retained" (John 20:23). But if the minister deals not in all things as his Lord has commanded him, but passes the limits and bounds of faith, then the Lord makes void that which he does. Wherefore the ecclesiastical power of the ministers of the church is that function whereby they do indeed govern the church of God; but yet so do all things in the church, as He has prescribed in His Word: which thing being so done, the faithful esteem them as done of the Lord Himself. But touching the keys, we have spoken somewhat before.

Now the power or function that is given to the ministers of the church is the same and alike in all. Certainly, in the beginning, the bishops or elders did, with a common consent and labor, govern the church; no man lifted up himself above another, none usurped greater power or authority over his fellow bishops. For they remembered the words of the Lord, "He which will be the chiefest among you, let him be your servant" (Luke 22:26); they kept in themselves by humility, and did mutually aid one another in the government and preservation of the church.

Notwithstanding, for order's sake, some one of the ministers called the assembly together, propounded unto the assembly the matters to be consulted, gathered together the voices or sentences of the rest, and, to be brief, as much as lay in him, provided that there might arise no confusion. So did St. Peter, as we read in the Acts of the Apostles (11:4–18), who yet, for all that, neither was above the rest nor had greater authority than the rest. Very true, therefore, is that saying of Cyprian the Martyr, in his book De Simplicitate Clericorum: "The same doubtless were the rest of the apostles that Peter was, having an equal fellowship with him both in honor and power: but the beginning hereof proceeds from unity, to signify unto us that there is but one church."

St. Jerome also, in his Commentary upon the Epistle of Paul to Titus, has a saying not much unlike this: "Before that, by the instinct of the devil, there arose parties in religion, the churches were governed by the common advice of the elders: but after that every one thought that those whom he had baptized were his own and not Christ's, it was decreed that one of the elders should be chosen and set over the rest, who should have the care of the whole church laid upon him, and by whose means all schisms should be removed." Yet Jerome does not avow this as an order set down of God: for straightway after he adds, "Even as the elders knew, by the continual custom of the church, that they were subject to him that is set over them: so the bishops must know that they are above the elders, rather by custom, than by the prescript rule of God's truth, and that they ought to have the government of the church in common with them." Thus far Jerome. Now, therefore, no man can forbid by any right that we may return to the old appointment of God; and rather receive that than the custom devised by men.

The offices of the ministers are divers: yet notwithstanding most men restrain them to two in which all the rest are comprehended; to the teaching of the gospel of Christ, and to the lawful administration of the sacraments. For it is the duty of the ministers to gather together a holy assembly, therein to expound the Word of God and also to apply the general doctrine to the state and use of the church; to the end that the doctrine which they teach may profit the hearers and may build up the faithful. The minister's duty I say is to teach the unlearned and to exhort, yes and to urge them to go forward in the way of the Lord, who stand still or linger and go slowly on; moreover, to comfort and to strengthen those which are fainthearted and to arm them against the manifold temptations of Satan; to rebuke offenders; to bring them home that go astray; to raise them up that are fallen; to convince the gainsayer; to chase away the wolf from the Lord's flock; to rebuke wickedness and wicked men, wisely and severely; not to wink at, nor to pass over great wickedness. And besides, to administer the sacraments, and to commend the right use of them, and to prepare all men by wholesome doctrine to receive them; to keep together all the faithful in an holy unity; and to encounter schisms. To conclude, to catechize the ignorant, to commend the necessity of the poor to the church, to visit and instruct those that are sick or entangled with divers temptations, and so to keep them in the way of life. Besides all this, to provide diligently that there be public prayers and supplications made in time of necessity, together with fasting, that is, a holy abstinence; and most carefully to look to those things which belong to the tranquility, peace, and safety of the church.

And to the end that the minister may perform all these things the better, and with more ease, it is required in him that he is one that fears God, prays diligently, gives himself much to the reading of the Scripture and in all things and at all times, is watchful and shows forth a good example unto all men of holiness of life. And seeing there must necessarily be discipline in the church, and that, among the ancient fathers excommunication was in use, and there were ecclesiastical judgments among the people of God, wherein this discipline was exercised by godly men; it belongs also to the minister's duty, for the edifying of the church, to moderate this discipline, according to the condition of the time and public estate, and according to necessity. Wherein this rule is always to be held, that "all things ought to be done to edification, decently, and honestly" (1 Cor. 14:40) without any oppression or tumult. For the apostle witnesses that "power was given to him of God, to edify and not to destroy" (2 Cor. 10:8). And the Lord Himself forbad the cockle to be plucked up in the Lord's field because there would be danger lest the wheat also should be plucked up with it (Matt. 13:29).

But as for the error of the Donatists, we do here utterly detest it; who esteem the doctrine and administration of the sacraments to be either effectual or not effectual according to the good or evil life of the ministers. For we know that the voice of Christ is to be heard, though it is out of the mouths of evil ministers; forasmuch as the Lord Himself said, "Do as they command you, but according to their works do ye not" (Matt. 23:3). We know that the sacraments are sanctified by the institution and through the word of Christ; and that they are effectual to the godly, although they are administered by ungodly ministers. Of which matter Augustine, that blessed servant of God, did reason diversely out of the Scriptures against the Donatists.

Yet notwithstanding there ought to be a straight discipline among the ministers: for there should be diligent inquiry in the synods touching the life and doctrine of the ministers: those that offend should be rebuked of the elders and be brought into the way, if they are not past recovery; or else be deposed, and, as wolves, be driven from the Lord's flock by the true pastors, if they are incurable. For if they are false teachers, they are not to be tolerated. Neither do we disapprove of general councils, if they are taken up according to the example of the apostles, to the salvation of the church, and not to the destruction thereof.

The faithful ministers also are worthy (as good workmen) of their reward; neither do they offend when they receive stipends, and all things that are necessary for themselves and their family. For the apostle shows that these things are for just cause offered by the church, and received of the ministers in 1 Cor. 9:14 and in 1 Tim. 5:17–18 and in other places also. The Anabaptists likewise are confuted by this apostolic doctrine, who condemn and rail upon those ministers which live upon the ministry.

Baptism was instituted and consecrated by God; and the first that baptized was John who dipped Christ in the water in Jordan. From Him it came to the apostles, who also baptized with water. The Lord in plain words commanded them "to preach the gospel, and to baptize in the name of the Father, the Son, and the Holy Ghost" (Matt. 28:19). And Peter also, when divers demanded of him what they ought to do, said to them in the Acts, "Let every one of you be baptized in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost" (2:38). Whereupon baptism is called of some a sign of initiation for God's people, as that whereby the elected of God are consecrated unto God.

There is but one baptism in the church of God: for it is sufficient to be once baptized or consecrated unto God. For baptism once received continues all a man's life and is a perpetual sealing of our adoption unto us. For to be baptized in the name of Christ is to be enrolled, entered, and received into the covenant and family, and so into the inheritance of the sons of God; yes and in this life to be called after the name of God, that is to say, to be called a son of God; to be purged also from the filthiness of sins and to be endued with the manifold grace of God, to lead a new and innocent life. Baptism, therefore, calls to mind and keeps in remembrance the great benefit of God performed to mankind. For we are all born in the pollution of sin and are the sons of wrath. But God, who is rich in mercy, freely purges us from our sins by the blood of His Son, and in Him adopts us to be His sons, and by a holy covenant joins us to Himself, and enriches us with divers gifts, that we might live a new life. All these things are sealed unto us in baptism. For inwardly we are regenerated, purified, and renewed of God through the Holy Spirit: and outwardly we receive the sealing of most notable gifts by the water; by which also those great benefits are represented, and, as it were, set before our eyes to be looked upon. And, therefore, are we baptized, that is, washed and sprinkled with visible water. For the water makes clean that which is filthy, and refreshes and cools the bodies that are frail and faint. And the grace of God deals in like manner with the soul; and that invisibly and spiritually.

Moreover by the sacrament of baptism, God separates us from all other religions and nations, and consecrates us a peculiar people to Himself. We, therefore, by being baptized, confess our faith and are bound to give unto God obedience, mortification of the flesh, and newness of life; yes, and we are enlisted as soldiers for the holy warfare of Christ, that all our life long we should fight against the world, Satan, and our own flesh. Moreover, we are baptized into one body of the church that we may well agree with all the members of the church in the same religion and mutual duties.

We believe that is, of all others, the most perfect form of baptism, wherein Christ was baptized, and which the rest of the apostles used in baptism. Those things, therefore, which by man's device were added afterwards and used in the church, we think unnecessary to the perfection of baptism. Of which kind is exorcism and the use of lights, oil, salt, spittle and such other things; as namely, that baptism is twice every year consecrated with divers ceremonies. For we believe that the baptism of the church, which is but one, was sanctified in God's first institution of it, and is consecrated by the Word, and is now of full force, by and for the first blessing of God upon it.

We teach that baptism should not be ministered in the church by women or midwives. For Paul excludes women from ecclesiastical callings: but baptism belongs to ecclesiastical offices. We condemn the Anabaptists, who deny that young infants, born of faithful parents, are to be baptized. For according to the doctrine of the gospel "theirs is the kingdom of God" (Luke 18:16); and they are written in the covenant of God (Acts 3:25). Why then should not the sign of the covenant be given to them? Why should they not be consecrated by holy baptism who are God's peculiar people and in the church of God? We condemn also the Anabaptists in the rest of their opinions which they peculiarly hold against the Word of God. We, therefore, are not Anabaptists, neither do we agree with them in any point that is theirs.

It is true that a man may lawfully pray privately in any tongue that he understands, but public prayers ought in the holy assemblies to be made in the vulgar tongue or such a language as is known to all. Let all the prayers of the faithful be poured forth to God alone, through the mediation of Christ only, out of a true faith and pure love. As for invocation of saints or using them as intercessors to entreat for us, the priesthood of our Lord Christ, and true religion, will not permit us. Prayer must be made for magistracy, for kings and all that are placed in authority, for ministers of the church, and for all necessities of churches; and specially in any calamity of the church, prayer must be made, both privately and publicly, without ceasing.

Moreover we must pray willingly, and not by constraint, nor for any reward: neither must we superstitiously tie prayer to any place, as though it were not lawful to pray but in the church. There is no necessity that public prayers should be in form and in time the same or alike in all churches. Let all churches use their liberty. Socrates, in his History, says, "In any country or nation wheresoever, you shall not find two churches which do wholly agree in prayer." The authors of this difference I think were those which had the government of the churches in all ages. Thus, if any agrees, it deserves great commendation and is to be imitated of others.

Besides this, there must be a mean and measure, as in every other thing, so also in public prayers that they are not over long and tedious. Let, therefore, the most time be given to teaching the gospel in such holy assemblies: and let there be diligent heed taken that the people in the assemblies not be wearied with over long prayers so that, when the preaching of the gospel should be heard, they through wearisomeness either desire to go forth themselves or to have the assembly wholly dismissed. For unto such the sermons seem to be over long, which otherwise are brief enough. Yes, and the preachers ought to keep a mean.

Likewise the singing in sacred assemblies ought to be moderated where it is in use. That song which they call Gregory's has many gross things in it: wherefore it is upon good cause rejected of ours and of all other Reformed churches. If there are any churches which have faithful prayer in good manners and no singing at all, they are not, therefore, to be condemned: for all churches do not have the commodity and opportunity of singing. And it is certain by testimonies of antiquity that, as the custom of singing has been very ancient in the Eastern churches, so it was long ere it was received in the Western churches.

In ancient times, there were no such things as canonical hours; that is, known prayers framed for certain hours in the day and therein chanted or oft repeated, as the manner of the papists is: which may be proved by many of their lessons appointed in their hours, and divers other arguments. Moreover they have many absurd things (that I say no more) and, therefore, are well omitted by our churches, which have brought in their stead matters more wholesome for the whole church of God.

1. The distance between God and the creature is so great, that although reasonable creatures do owe obedience to him as their Creator, yet they could never have attained the reward of life, but by some voluntary condescension on God's part, which he hath been pleased to express, by way of covenant.

2. Moreover, man having brought himself under the curse of the law by his fall, it pleased the Lord to make a covenant of grace, wherein he freely offereth unto sinners, life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved; and promising to give unto all those that are ordained unto eternal life, his Holy Spirit, to make them willing, and able to believe.

3. This covenant is revealed in the gospel; first of all to Adam in the promise of salvation by the seed of the woman, and afterwards by farther steps, until the full discovery thereof was completed in the New Testament; and it is founded in that eternal covenant transaction, that was between the Father and the Son, about the redemption of the elect; and it is alone by the grace of this covenant, that all the posterity of fallen Adam, that ever were saved, did obtain life and blessed immortality; man being now utterly incapable of acceptance with God upon those terms, on which Adam stood in his state of innocency.

1. God gave to Adam a law of universal obedience, written in his heart, and a particular precept of not eating the fruit of the tree of knowledge of good and evil; by which he bound him, and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it.

2. The same law that was first written in the heart of man, continued to be a perfect rule of righteousness after the fall; and was delivered by God upon Mount Sinai, in ten commandments, and written in two tables; the four first containing our duty towards God, and the other six our duty to man.

3. Besides this law commonly called moral, God was pleased to give to the people Israel ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions of moral duties, all which ceremonial laws being appointed only to the time of reformation, are by Jesus Christ the true Messiah and only Lawgiver, who was furnished with power from the Father, for that end, abrogated and taken away.

4. To them also he gave sundry judicial laws, which expired together with the state of that people, not obliging any now by virtue of that institution; their general equity only, being of moral use.

5. The moral law doth forever bind all, as well justified persons as others, to the obedience thereof, and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it: neither doth Christ in the gospel any way dissolve, but much strengthen this obligation.

6. Although true believers be not under the law, as a covenant of works, to be thereby justified or condemned; yet it is of great use to them as well as to others: in that as a rule of life, informing them of the will of God, and their duty, it directs and binds them, to walk accordingly; discovering also the sinful pollutions of their natures, hearts, and lives; so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ and the perfection of his obedience: it is likewise of use to the regenerate to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to show what even their sins deserve; and what afflictions in this life they may expect for them, although freed from the curse and unallayed rigor thereof. The promises of it likewise show them God's approbation of obedience, and what blessings they may expect upon the performance thereof, though not as due to them by the law as a covenant of works; so as man's doing good and refraining from evil, because the law encourageth to the one and detereth from the other, is no evidence of his being under the law and not under grace.

7. Neither are the aforementioned uses of the law contrary to the grace of the gospel; but do sweetly comply with it; the Spirit of Christ subduing and enabling the will of man, to do that freely and cheerfully, which the will of God revealed in the law, requireth to be done.

1. The covenant of works being broken by sin, and made unprofitable unto life; God was pleased to give forth the promise of Christ, the seed of the woman, as the means of calling the elect, and begetting in them faith and repentance; in this promise, the gospel, as to the substance of it, was revealed, and therein effectual, for the conversion and salvation of sinners.

2. This promise of Christ, and salvation by him, is revealed only by the Word of God; neither do the works of creation, or providence, with the light of nature, make discovery of Christ, or of grace by him; so much as in a general, or obscure way; much less that men destitute of the revelation of him by the promise, or gospel; should be enabled thereby, to attain saving faith or repentance.

3. The revelation of the gospel unto sinners, made in divers times, and by sundry parts; with the addition of promises, and precepts for the obedience required therein, as to the nations, and persons to whom it is granted, is merely of the sovereign will and good pleasure of God; not being annexed by virtue of any promise, to the due improvement of men's natural abilities, by virtue of common light received without it; which none ever did make, or can do so: and therefore in all ages the preaching of the gospel hath been granted unto persons and nations, as to the extent, or straitening of it, in great variety, according to the counsel of the will of God.

4. Although the gospel be the only outward means, of revealing Christ, and saving grace; and is, as such, abundantly sufficient thereunto; yet that men who are dead in trespasses, may be born again, quickened or regenerated; there is moreover necessary, an effectual, insuperable work of the Holy Spirit, upon the whole soul, for the producing in them a new spiritual life; without which no other means will effect their conversion unto God.

1. The liberty which Christ hath purchased, for believers under the gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the rigor and curse of the law; and in their being delivered from this present evil world, bondage to Satan, and dominion of sin; from the evil of afflictions; the fear, and sting of death, the victory of the grave, and everlasting damnation: as also in their free access to God; and their yielding obedience unto him not out of slavish fear, but a childlike love and willing mind. All which were common also to believers under the law for the substance of them; but under the New Testament the liberty of Christians is further enlarged in their freedom from the yoke of the ceremonial law, to which the Jewish church was subjected; and in greater boldness of access to the throne of grace; and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.

2. God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men which are in anything contrary to his Word, or not contained in it. So that to believe such doctrines, or obey such commands out of conscience, is to betray true liberty of conscience; and the requiring of an implicit faith, and absolute and blind obedience, is to destroy liberty of conscience, and reason also.

3. They who upon pretense of Christian liberty do practice any sin, or cherish any sinful lust; as they do thereby pervert the main design of the grace of the gospel to their own destruction; so they wholly destroy the end of Christian liberty, which is, that being delivered out of the hands of all our enemies we might serve the Lord without fear, in holiness, and righteousness before him, all the days of our lives.

1. The catholic or universal church, which (with respect to the internal work of the Spirit, and truth of grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the Head thereof; and is the spouse, the body, the fullness of him that filleth all in all.

2. All persons throughout the world, professing the faith of the gospel, and obedience unto God by Christ, according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints; and of such ought all particular congregations to be constituted.

3. The purest churches under heaven are subject to mixture and error; and some have so degenerated as to become no churches of Christ, but synagogues of Satan; nevertheless Christ always hath had, and ever shall have a kingdom, in this world, to the end thereof, of such as believe in him, and make profession of his name.

4. The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order, or government of the church, is invested in a supreme and sovereign manner; neither can the pope of Rome in any sense be head thereof, but is that antichrist, that man of sin, and son of perdition, that exalts himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.

5. In the execution of this power wherewith he is so entrusted, the Lord Jesus calleth out of the world unto himself, through the ministry of his Word, by his Spirit, those that are given unto him by his Father; that they may walk before him in all the ways of obedience, which he prescribeth to them in his Word. Those thus called, he commandeth to walk together in particular societies, or churches, for their mutual edification; and the due performance of that public worship, which he requireth of them in the world.

6. The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together according to the appointment of Christ, giving up themselves, to the Lord and one to another by the will of God, in professed subjection to the ordinances of the gospel.

7. To each of these churches thus gathered, according to his mind, declared in his Word, he hath given all that power and authority, which is in any way needful, for their carrying on that order in worship, and discipline, which he hath instituted for them to observe; with commands, and rules for the due and right exerting, and executing of that power.

8. A particular church, gathered and completely organized, according to the mind of Christ, consists of officers, and members; and the officers appointed by Christ to be chosen and set apart by the church (so called and gathered) for the peculiar administration of ordinances, and execution of power, or duty, which he entrusts them with, or calls them to, to be continued to the end of the world, are bishops or elders and deacons.

9. The way appointed by Christ for the calling of any person, fitted, and gifted by the Holy Spirit, unto the office of bishop or elder, in a church, is, that he be chosen thereunto by the common suffrage of the church itself; and solemnly set apart by fasting and prayer, with imposition of hands of the eldership of the church, if there be any before constituted therein; and of a deacon that he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands.

10. The work of pastors being constantly to attend the service of Christ, in his churches, in the ministry of the Word, and prayer, with watching for their souls, as they that must give an account to him; it is incumbent on the churches to whom they minister, not only to give them all due respect, but also to communicate to them of all their good things according to their ability, so as they may have a comfortable supply, without being themselves entangled in secular affairs; and may also be capable of exercising hospitality towards others; and this is required by the law of nature, and by the express order of our Lord Jesus, who hath ordained that they that preach the gospel, should live of the gospel.

11. Although it be incumbent on the bishops or pastors of the churches to be instant in preaching the Word, by way of office; yet the work of preaching the Word, is not so peculiarly confined to them; but that others also gifted, and fitted by the Holy Spirit for it, and approved, and called by the church, may and ought to perform it.

12. As all believers are bound to join themselves to particular churches, when and where they have opportunity so to do; so all that are admitted unto the privileges of a church, are also under the censures and government thereof, according to the rule of Christ.

13. No church members, upon any offense taken by them, having performed their duty required of them towards the person they are offended at, ought to disturb any church order, or absent themselves from the assemblies of the church, or administration of any ordinances, upon the account of such offense at any of their fellow members, but to wait upon Christ, in the further proceeding of the church.

14. As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ, in all places; and upon all occasions to further it (every one within the bounds of their places and callings, in the exercise of their gifts and graces) so the churches (when planted by the providence of God so as they may enjoy opportunity and advantage for it) ought to hold communion among themselves for their peace, increase of love, and mutual edification.

15. In cases of difficulties or differences, either in point of doctrine, or administration; wherein either the churches in general are concerned, or any one church in their peace, union, and edification; or any member, or members, of any church are injured, in or by any proceedings in censures not agreeable to truth, and order: it is according to the mind of Christ, that many churches holding communion together, do by their messengers, meet to consider, and give their advice in, or about that matter in difference, to be reported to all the churches concerned; howbeit these messengers assembled, are not entrusted with any church-power properly so called; or with any jurisdiction over the churches themselves, to exercise any censures either over any churches or persons: or to impose their determination on the churches, or officers.