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1. We believe and firmly maintain all that is contained in the twelve
articles of the symbol, commonly called the apostles' creed, and we
regard as heretical whatever is inconsistent with the said twelve
articles.
2. We believe that there is one God - the Father, Son, and Holy Spirit.
3. We acknowledge for sacred canonical scriptures the books of the Holy
Bible. (Here follows the title of each, exactly conformable to our
received canon, but which it is deemed, on that account, quite
unnecessary to particularize.)
4. The books above-mentioned teach us: That there is one GOD, almighty,
unbounded in wisdom, and infinite in goodness, and who, in His goodness,
has made all things. For He created Adam after His own image and
likeness. But through the enmity of the Devil, and his own disobedience,
Adam fell, sin entered into the world, and we became transgressors in and
by Adam.
5. That Christ had been promised to the fathers who received the law, to
the end that, knowing their sin by the law, and their unrighteousness and
insufficiency, they might desire the coming of Christ to make
satisfaction for their sins, and to accomplish the law by Himself.
6. That at the time appointed of the Father, Christ was born - a time
when iniquity everywhere abounded, to make it manifest that it was not
for the sake of any good in ourselves, for all were sinners, but that He,
who is true, might display His grace and mercy towards us.
7. That Christ is our life, and truth, and peace, and righteousness - our
shepherd and advocate, our sacrifice and priest, who died for the
salvation of all who should believe, and rose again for their
justification.
8. And we also firmly believe, that there is no other mediator, or
advocate with God the Father, but Jesus Christ. And as to the Virgin
Mary, she was holy, humble, and full of grace; and this we also believe
concerning all other saints, namely, that they are waiting in heaven for
the resurrection of their bodies at the day of judgment.
9. We also believe, that, after this life, there are but two places - one
for those that are saved, the other for the damned, which [two] we call
paradise and hell, wholly denying that imaginary purgatory of Antichrist,
invented in opposition to the truth.
10. Moreover, we have ever regarded all the inventions of men [in the
affairs of religion] as an unspeakable abomination before God; such as
the festival days and vigils of saints, and what is called holy-water,
the abstaining from flesh on certain days, and such like things, but
above all, the masses.
11. We hold in abhorrence all human inventions, as proceeding from
Antichrist, which produce distress (Alluding probably to the voluntary
penances and mortification imposed by the Catholics on themselves), and
are prejudicial to the liberty of the mind.
12 We consider the Sacraments as signs of holy things, or as the visible
emblems of invisible blessings. We regard it as proper and even necessary
that believers use these symbols or visible forms when it can be done.
Notwithstanding which, we maintain that believers may be saved without
these signs, when they have neither place nor opportunity of observing
them.
13. We acknowledge no sacraments [as of divine appointment] but baptism
and the Lord's supper.
14. We honor the secular powers, with subjection, obedience,
promptitude, and payment.
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1. We believe that
there is but one God, who is a Spirit - the Creator of all things - the
Father of all, who is above all, and through all, and in us all; who is
to be worshipped in spirit and in truth - upon whom we are continually
dependent, and to whom we ascribe praise for our life, food, raiment,
health, sickness, prosperity, and adversity. We love him as the source
of all goodness; and reverence him as that sublime being, who searches
the reins and tries the hearts of the children of men.
2. We believe that Jesus Christ is the Son and image of the Father -
that in Him all the fullness of the Godhead dwells, and that by Him
alone we know the Father. He is our Mediator and advocate; nor is there
any other name given under heaven by which we can be saved. In His name
alone we call upon the Father, using no other prayers than those
contained in the Holy Scriptures, or such as are in substance agreeable
thereunto.
3. We believe in the Holy Spirit as the Comforter, proceeding from the
Father, and from the Son; by whose inspiration we are taught to pray;
being by Him renewed in the spirit of our minds; who creates us anew
unto good works, and from whom we receive the knowledge of the truth.
4. We believe that there is one holy church, comprising the whole
assembly of the elect and faithful, that have existed from the beginning
of the world, or that shall be to the end thereof. Of this church the
Lord Jesus Christ is the head - it is governed by His word and guided by
the Holy Spirit. In the church it behooves all Christians to have
fellowship. For her He [Christ] prays incessantly, and His prayer for it
is most acceptable to God, without which indeed their could be no
salvation.
5. We hold that the ministers of the church ought to be unblameable both
in life and doctrine; and if found otherwise, that they ought to be
deposed from their office, and others substituted in their stead; and
that no person ought to presume to take that honor unto himself but he
who is called of God as was Aaron - that the duties of such are to feed
the flock of God, not for filthy lucre's sake, or as having dominion
over God's heritage, but as being examples to the flock, in word, in
conversation, in charity, in faith, and in chastity.
6. We acknowledge, that kings, princes, and governors, are the appointed
and established ministers of God, whom we are bound to obey [in all
lawful and civil concerns]. For they bear the sword for the defense of
the innocent, and the punishment of evil doers; for which reason we are
bound to honor and pay them tribute. From this power and authority, no
man can exempt himself as is manifest from the example of the Lord Jesus
Christ, who voluntarily paid tribute, not taking upon himself any
jurisdiction of temporal power.
7. We believe that in the ordinance of baptism the water is the visible
and external sign, which represents to as that which, by virtue of God's
invisible operation, is within us - namely, the renovation of our minds,
and the mortification of our members through [the faith of] Jesus
Christ. And by this ordinance we are received into the holy congregation
of God's people, previously professing and declaring our faith and
change of life.
8. We hold that the Lord's supper is a commemoration of, and
thanksgiving for, the benefits which we have received by His sufferings
and death - and that it is to be received in faith and love - examining
ourselves, that so we may eat of that bread and drink of that cup, as it
is written in the Holy Scriptures.
9. We maintain that marriage was instituted of God. That it is holy and
honorable, and ought to be forbidden to none, provided there be no
obstacle from the divine word.
10. We contend, that all those in whom the fear of God dwells, will
thereby be led to please him, and to abound in the good works [of the
gospel] which God hath before ordained that we should walk in them -
which are love, joy, peace, patience, kindness, goodness, gentleness,
sobriety, and the other good works enforced in the Holy Scriptures.
11. On the other hand, we confess that we consider it to be our duty to
beware of false teachers, whose object is to divert the minds of men
from the true worship of God, and to lead them to place their confidence
in the creature, as well as to depart from the good works of the gospel,
and to regard the inventions of men.
12. We take the Old and the New Testament for the rule of our life, and
we agree with the general confession of faith contained in [what is
usually termed] the apostles' creed.
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Having understood that our adversaries, not contented to have most
cruelly persecuted us, and robbed us of all our goods and estates, have
yet an intention to render us odious to the world by spreading abroad
many false reports, and so not only to defame our persons, but likewise
to asperse with most shameful calumnies that holy and wholesome doctrine
which we profess, we feel obliged, for the better information of those
whose minds may perhaps be preoccupied by sinister opinions, to make a
short declaration of our faith, such as we have heretofore professed as
conformable to the Word of God; and so every one may see the falsity of
those their calumnies, and also how unjustly we are hated and persecuted
for a doctrine so innocent.
That there is one only God, who is a spiritual essence, eternal,
infinite, all-wise, all merciful, and all-just, in one word,
all-perfect; and that there are three persons in that one only and
simple essence: the Father, Son, and Holy Spirit.
That this God manifested himself to men by his works of Creation and
Providence, as also by his Word revealed unto us, first by oracles in
divers manners, and afterwards by those written books which are called
the Holy Scripture.
That we ought to receive this Holy Scripture (as we do) for divine and
canonical, that is to say, for the constant rule of our faith and life:
as also that the same is fully contained in the Old and New Testament;
and that by the Old Testament we must understand only such books as God
did entrust the Jewish Church with, and which that Church has always
approved and acknowledged to be from God: namely, the five books of
Moses, Joshua, the Judges, Ruth, I and II Samuel, I and II of the Kings,
I and II of the Chronicles, one of Ezra, Nehemiah, Esther, Job, the
Psalms, the Proverbs of Solomon, Ecclesiastes, the Song of Songs, the
four great and twelve minor Prophets: and the New Testament containing
the four gospels, the Acts of the Apostles, the Epistles of St. Paul - 1
to the Romans, 2 to the Corinthians, 1 to the Galatians, 1 to the
Ephesians, 1 to the Philippians, 1 to the Colossians {2 to the
Thessalonians, 2 to Timothy, 1 to Titus, 1 to Philemon}, and the Epistle
to the Hebrews; 1 of St. James, 2 of St. Peter, 3 of St. John, 1 of St.
Jude, and the Revelation.
We acknowledge the divinity of these sacred books, not only from the
testimony of the Church, but more especially because of the eternal and
indubitable truth of the doctrine therein contained, and of that most
divine excellency, sublimity, and majesty which appears therein; and
because of the operation of the Holy Spirit, who causes us to receive
with reverence the testimony of the Church in that point, who opens our
eyes to discover the beams of that celestial light which shines in the
Scripture, and correct our taste to discern the divine savor of that
spiritual food.
That God made all things of nothing by his own free will, and by the
infinite power of the Word.
That he governs and rules all by his providence, ordaining and
appointing whatsoever happens in this world, without being the author or
cause of any evil committed by the creatures, so that the guilt thereof
neither can nor ought to be in any way imputed unto him.
That the angels were all in the beginning created pure and holy, but
that some of them have fallen into irreparable corruption and perdition;
and that the rest have persevered in their first purity by an effect of
divine goodness, which has upheld and confirmed them.
That man, who was created pure and holy, after the image of God,
deprived himself through his own fault of that happy condition by giving
credit to the deceitful words of the devil.
That man by his transgression lost that righteousness and holiness which
he had received, and thus incurring the wrath of God, became subject to
death and bondage, under the dominion of him who has the power of death,
that is, the devil; insomuch that our free will has become a servant and
a slave to sin: and thus all men, both Jews and Gentiles, are, are by
nature children of wrath, being all dead in their trespasses and sins,
and consequently incapable of the least good motion to any thing which
concerns their salvation: yea, incapable of one good thought without
God's grace, all their imaginations being wholly evil, and that
continually.
That all the posterity of Adam is guilty in him of his disobedience,
infected by his corruption, and fallen into the same calamity with him,
even the very infants from their mother's womb, whence is derived the
name of original sin.
That God saves from this corruption and condemnation those whom he has
chosen {from the foundation of the world, not for any foreseen
disposition, faith, or holiness in them, but} of his mercy in Jesus
Christ his Son; passing by all the rest, according to the
irreprehensible reason of his freedom and justice.
That Jesus Christ having been ordained by the eternal decree of God to
be the only Savior and only head of his body which is the Church, he
redeemed it with his own blood in the fullness of time, and communicates
unto the same all his benefits by means of the gospel.
That there are two natures in Jesus Christ, viz., divine and human,
truly united in one and the same person, without confusion, division,
separation, or alteration; each nature keeping its own distinct
proprieties; and that Jesus Christ is both true God and true man.
That God so loved the world, that is to say, those whom he has chosen
out of the world, that he gave his own Son to save us by his most
perfect obedience (especially that obedience which he manifested in
suffering the cursed death of the cross), and also by his victory over
the devil, sin, and death.
That Jesus Christ having made a full expiation for our sins by his most
perfect sacrifice once offered on the cross, it neither can nor ought to
be repeated upon any pretext whatsoever, as they pretend to do in the
mass.
That the Lord Jesus having fully reconciled us unto God, through the
blood of his cross, it is by virtue of his merits only, and not of our
works, that we are absolved and justified in his sight.
That we are united to Jesus Christ and made partakers of his benefits by
faith, which rests upon those promises of life which are made to us in
his gospel.
That this faith is the gracious and efficacious work of the Holy Spirit,
who enlightens our souls, and persuades them to lean and rest upon the
mercy of God, and so to apply the merits of Jesus Christ.
That Jesus Christ is our true and only Mediator, not only redeeming us,
but also interceding for us, and that by virtue of his merits and
intercession we have access unto the Father, to make our supplications
unto him, with a holy confidence that he will grant our requests, it
being needless to have recourse to any other intercessor besides
himself.
That as God promised us regeneration in Jesus Christ, so those who are
united to him by a living faith ought to apply, and do really apply
themselves, unto good works.
That good works are so necessary to the faithful that they can not
attain the kingdom of heaven without the same, seeing that God has
prepared them that we should walk therein; and there fore we ought to
flee from vice, and apply ourselves to Christian virtues, making use of
fasting, and all other means which may conduce to so holy a thing.
That, although our good works can not merit any thing, yet the Lord will
reward or recompense them with eternal life, through the merciful
continuation of his grace, and by virtue of the unchangeable constancy
of his promises made unto us.
That those who are already in the possession of eternal life in
consequence of their faith and good works ought to be considered as
saints and glorified persons, and to be praised for their virtue and
imitated in all good actions of their life, but neither worshipped nor
invoked, for God only is to be prayed unto, and that through Jesus
Christ.
That God does not only instruct us by his Word, but has also ordained
certain sacraments to be joined with it, as means to unite us to Jesus
Christ, and to make us partakers of his benefits; and that there are
only two of them belonging in common to all the members of the Church
under the New Testament - to wit, Baptism and the Lord's Supper.
That Christ has instituted the sacrament of Baptism to be a testimony of
our adoption, and that therein we are cleansed from our sins by the
blood of Jesus Christ, and renewed in holiness of life.
That he has instituted the Holy Supper, or Eucharist, for the
nourishment of our souls, to the end that eating effectually the flesh
of Christ, and drinking effectually his blood, by a true and living
faith, and by the incomprehensible virtue of the Holy Spirit, and so
uniting ourselves most closely and inseparably to Christ, we come to
enjoy in him and by him the spiritual and eternal life.
Now to the end that every one may clearly see what our belief is as to
this point, we here insert the very expressions of that prayer which we
make use of before the Communion, as they are written in our Liturgy or
form of celebrating the Holy Supper, and likewise in our public
Catechism, which are to be seen at the end of our Psalms; these are the
words of the prayer: 'Seeing our Lord has not only once offered his body
and blood for the remission of our sins, but is willing also to
communicate the same unto us as the food of eternal life, we humbly
beseech thee to grant us this grace that in true sincerity of heart and
with an ardent zeal we may receive from him so great a benefit; that is,
that we may be made partakers of his body and blood, or rather of his
whole self, by a sure and certain faith.'
The words of the Liturgy are these: 'Let us then believe first of all
the promises which Christ (who is the infallible truth) has pronounced
with his own mouth, viz., that he will make us truly partakers of his
body and blood, that so we may possess him entirely, in such a manner
that he may live in us and we in him.'
The words of our Catechism are the same, Nella Dominica 53.
That it is necessary the Church should have pastor known by those who
are employed for that purpose to be well instructed and of a good life,
as well to preach the Word of God as to administer the sacraments, and
wait upon the flock of Christ (according to the rules of a good and holy
discipline), together with elders and deacons, after the manner of the
primitive Church.
That God has established kings and magistrates to govern the people, and
that the people ought to be subject and obedient unto them, by virtue of
that ordination, not only for fear, but also for conscience' sake, in
all things that are conformable to the Word of God, who is the King of
kings and the Lord of lords.
Finally, that we ought to receive the symbol of the Apostles, the Lord's
Prayer, and the Decalogue as fundamentals of our faith and our devotion.
Conclusion
And for a more ample declaration of our faith we do here reiterate the
same protestation which we caused to be printed in 1603, that is to say,
that we do agree in sound doctrine with all the Reformed Churches of
France, Great Britain, the Low Countries, Germany, Switzerland, Bohemia,
Poland, Hungary, and others, as it is set forth by them in their
confessions; as also in the Confession of Augsburg, as it was explained
by the author, [a] promising to persevere constantly therein with the
help of God, both in life and death, and being ready to subscribe to
that eternal truth of God with our own blood, even as our ancestors have
done from the days of the Apostles, and especially in these latter ages.
Therefore we humbly entreat all the Evangelical and Protestant Churches,
notwithstanding our poverty and lowness, to look upon us as true members
of the mystical body of Christ, suffering for his name's sake, and to
continue unto us the help of their prayers to God, and all other effects
of their charity, as we have heretofore abundantly experienced, for
which we return them our most humble thanks, entreating the Lord with
all our heart to be their rewarder, and to pour upon them the most
precious blessings of grace and glory, both in this life and in that
which is to come. Amen.
a. Viz., the editio variata of 1540, which Calvin subscribed at
Strasburg.
That God has chosen one Church in the world for the salvation of men,
and that this Church has one only head and foundation, which is Jesus
Christ.
That this Church is the company of the faithful, who, having been
elected by God before the foundation of the world, and called with a
holy calling, unite themselves to follow the Word of God, believing
whatsoever he teaches them therein, and living in his fear.
That this Church can not fail, nor be annihilated, but must endure
forever {and that all the elect are upheld and preserved by the power of
God in such sort that they all persevere in the faith unto the end, and
remain united in the holy Church, as so many living members thereof}.
That all men ought to join with that Church, and to continue in the
communion thereof.
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