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The Second Helvetic Confession (1566)

Date: 1566
Author: Heinrich Bullinger

The First Helvetic Confession of 1536 had been drawn up by Heinrich Bullinger, Martin Bucer, and Leo Jud for the German-speaking Swiss Cantons. It was an attempt to reconcile Lutheran and Zwinglian views before the spread of Calvinism. Thirty years later, commissioned by Friedrich III, Bullinger drew up a lengthier and more thoroughly Calvinistic confession. It became widely used among Swiss Reformed churches, as well as Reformed churches in Hungary, Poland, Scotland, and France.

Outline

Preface

  1. Of the Holy Scripture Being the True Word of God
  2. Of Interpreting the Holy Scriptures; And of Fathers, Councils, and Traditions
  3. Of God; The Unity and the Trinity
  4. Of Idols; Or of Images of God, of Christ, and of the Saints
  5. Of the Adoration, Worship (Rom 12:1), and Invocation of God Through the Only Mediator Jesus Christ
  6. Of the Providence of God
  7. Of the Creation of All Things; Of Angels, the Devil, and Man
  8. Of Man’s Fall; Sin, and the Cause of Sin
  9. Of Free-Will, and So of Man’s Power and Ability
  10. Of the Predestination of God and the Election of the Saints
  11. Of Jesus Christ, Being True God and Man, and the Only Saviour of the World
  12. Of the Law of God
  13. Of the Gospel of Jesus Christ: Also of Promises; Of the Spirit and of the Letter
  14. Of Repentance, and the Conversion of Man
  15. Of the True Justification of the Faithful
  16. Of Faith and Good Works; Of Their Reward, and of Man’s Merit
  17. Of the Catholic and Holy Church of God, and of the One Only Head of the Church
  18. Of the Ministers of the Church, Their Institution and Offices
  19. Of the Sacraments of the Church of Christ
  20. Of Holy Baptism
  21. Of the Holy Supper of the Lord
  22. Of Holy and Ecclesiastical Meetings
  23. Of the Prayers of the Church, of Singing, and of Canonical Hours
  24. Of Holydays, Fasts, and Choice of Meats
  25. Of Catechising, of Comforting and Visiting the Sick
  26. Of the Burial of the Faithful, and of the Care Which Is to Be Had for Such as Are Dead; Of Purgatory, and the Appearing of Spirits
  27. Of Rites, Ceremonies, and Things Indifferent
  28. Of the Goods of the Church, and the Right Use of Them
  29. Of Single Life, Wedlock, and Household Government
  30. Of the Magistracy

The Confession and Pure Exposition of the Orthodox Faith, and of All the Doctrines of the Sincere and Veritable Christian Religion,

Cordially and unanimously agreed upon by the ministers of the Church of Christ, which are in Switzerland, Zurich, Berna, Schaphusium, Sangallum, and by the High Court Court of Parliament of Germany, &c., and amongst our allies, also, the Mylhusians, and the inhabitants of Bienna, to whom also the ministers of the Church of Geneva have united themselves, set forth in this book, that they might testify to all the faithful, that they persevere and continue firm in the unity of the true and ancient Church of Christ; neither do they spread any new or erroneous doctrines, and that, on this account, they no fellowship with anti-scriptural teachers, or heresies: published at this time, in order that all the pious faithful might form a judgment thereof.

With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation (Rom 10:10).[1]

Preface[2]

To all the Faithful servants of Christ throughout Germany, and also throughout other foreign nations, the ministers of the united churches of Switzerland pray that grace and peace may be imparted by God the Father, through Jesus Christ our Lord.

1. Hitherto many and various confessions and expositions of the faith have been written, and proclaimed amongst the public, particularly at this time, throughout kingdoms, nations, and states, in which confessions and expositions in this last age, on account of the unhappy increase of pernicious heresies which have sprung up everywhere, they teach and testify that they in their churches do recognise, perceive, believe, and teach that which is orthodox, scriptural, true and pure in every respect concerning all and each of the doctrines of the Christian faith, and of our religion; and finally, that they have separated from the communion of antiscriptural teachers. We therefore, (although we have set forth these things before in our writings, which have been printed and proclaimed amongst the public, yet because these may perhaps have been forgotten, and because, in various places, they explain these things also too prolixly, so as to render them less edifying to those who investigate and read these things,) being instigated by the bright example of other faithful men, do endeavour to comprise and embrace in this brief exposition, and set forth and to propose to all the faithful servants of Christ, the doctrine and discipline of our churches, which now for many years, and through various conflicting circumstances, from the beginning of the Reformation even until this day, they have taught with the greatest unanimity, and do also now guard with one consent. In this same confession we testify to all, our unanimity and agreement which the Lord hath given to us, as, in our churches (1 Cor 1:10), in which the Lord hath willed that we should minister, we all speak the same thing: nor are there amongst us any divisions, but we are one entire body, of the same mind, and of the same judgment. We testify, also, that we by no means propagate such doctrines in our churches as some of our adversaries, chiefly amongst those unto whom our writings do not reach, and who are ignorant of our doctrine, do endeavour falsely and underservedly to attribute to, and to obtrude upon us.

2. Wherefore, impartial readers will most clearly see by these our writings that we have no fellowship with antiscriptural teachers and their heresies, of which, in this exposition we have made mention of each in relation to the points explained here; and whilst glancing at them, have rejected them. So that careful readers will discover that we have not separated and broken off by wicked schism from the holy Churches of Christ in Germany, France, England, and other nations in the Christian world; inasmuch as we truly agree with them all and each, in this confessed Christ verity, and do embrace these Churches with sincere love.

3. But although in different Churches some degree of variety is perceptible as it respects rites and ceremonies, yet as the same were established with due consideration for the benefit and edification of the Churches, that variety has never been seen to furnish cause for dissensions and schisms in the Churches at any time. For in this thing, the Churches of Christ have always used this liberty. Because this was esteemed lawful according to ecclesiastical history. To pious antiquity, mutual agreement in the principal doctrines of the faith, and in the orthodox explanation, and in brotherly love, was reckoned quite sufficient.

4. Wherefore, we hope that the Churches of Christ, when they have seen and clearly comprehended that we agree with them in all things, in the doctrine of the holy and eternal God, also in the orthodox explanation, and in brotherly love, but especially with the ancient apostolical Church, that they also will readily and joyfully agree with us also in the unity of the faith and doctrine, and in the orthodox explanation, and in fraternal love. Seeing also we have published this confession at this time especially, to this end, that we might seek the peace and concord of the Churches of Germany with mutual love, and that we may all agree and unite together in the true faith, and that other foreign Churches may be of the same mind and judgment with us, and retain amity. Wherefore, we are verily persuaded that those very Churches themselves are endued with that love, sincerity, and integrity towards us; that if, peradventure, any point in relation to our affairs may not hitherto have been rightly understood, the least by some, this our sincere confession being read and heard, they will in no wise enumerate us amongst heretics, nor condemn as impious, our Churches, which are the true Churches of Christ.

5. But we declare before all, that we are always most readily and most willingly prepared, if any one should require it, to explain more copiously all and each of the things set forth here by us: finally, to those who can teach better things out of the Word God, thankfully both to yield and to follow in the Lord, to whom be praise and glory.

March 1, in the year 1566.

All the ministers of the Churches of Christ in Switzerland, those which are at Zurich, the ministers of Berna, the Schaffusians, the Sangalli, the High Court of Parliament of Germany, and amongst our allies on this side of, and beyond the Alps, the Mylhusians, and the inhabitants of Bienna, have subscribed unto this confession, to whom the ministers of the Church which is at Geneva have united themselves.

The Imperial Decree[3]

to declare who are to be considered catholic or heretic, taken out of the Justinian Code [1.1.1.] and the Tripartite History, bk. IX, chap. 7. [cf. Sozomen, Ecclesiastical History 7.4]

The [noble] emperors, Gratian, Valentinian, and Theodosius, to the people of the city of Constantinople. We will all people, whom the royal authority of our clemency doth rule, to be of that religion, which the religion brought in by (Peter) himself doth at this time declare that St. Peter the apostle did teach to the Romans, and which it is evident that bishop Damasus, and Peter the bishop of Alexandria, a man of apostolical holiness, do follow: that is, that according to the discipline of the apostles and doctrine of the evangelists, in the equality of the majesty and in the holy Trinity we believe that there is (but) one Godhead of the Father, of the Son, and of the Holy Ghost. Those which keep this law, we command to have the name catholic Christians: but for the other, whom we judge to be mad and out of their wits, (we will) that they, sustaining the infamy of heretical doctrine [or, that they bear the despicable title of heretic, and that their conventicles bear not the name of church], be punished first by God’s vengeance, and after that by punishment according to the motion of our minds, which we, by the will of God, shall think best of. Given the twenty-third of February at Thessalonica, under the consulate of Gratian the Fifth and of Valentinian and of Theodosius, Augustes.

Moreover, the evangelical history and that of the apostles, together with the two epistles of Saint Peter, teach us what religion the Apostle Saint Peter has taught to all the churches in the East and in the West, not speak about the one in Rome. And concerning the faith and the doctrine of the Pontiff Damasus, it can be discovered in his symbol.

The Creed of the [Blessed] Damasus, [Bishop of Rome]

Taken out of the Second Tome of Saint Hierome His Works[4]

We believe in one God the Father Almighty, and in one Jesus Christ our Lord the Son of God, and in the Holy Ghost. We worship and confess God, not three Gods, but the Father, the Son, and the Holy Ghost, one God: one God, not as though he were alone, nor as one which is himself Father to himself, and Son himself also; but him to be the Father which begot, and (him) to be the Son which was begotten; but the Holy Ghost to be neither begotten, nor created, nor made, but proceeding from the Father and the Son, co-eternal, co-equal, and working together with the Father and the Son: because it is written, “By the word of the Lord the heavens were established” (Ps 33:6), that is, by the Son of God, “and by the breath of his mouth all the powers thereof”; and in another place, “Send forth thy breath, and they shall be created, and thou shalt renew the face of the earth” (Ps 104:30). And therefore under the name of the Father, of the Son, and of the Holy Ghost, we confess one God, which is the name of the power, and not of the property. The proper name of the Father is the Father: and the proper name of the Son is the Son: and the proper name of the Holy Ghost is Holy Ghost. In this Trinity of persons we worship one God (in substance), because that which is of one father is of one nature with the father, of one substance, and one power. The Father begat the son, not by will or necessity, but by nature.
The Son in the last time came down from the Father to save us and to fulfil the scriptures, who (nevertheless) never ceased to be with the Father. And he was conceived by the Holy Ghost, and born of the virgin: he took upon him flesh, and soul, and sense; that is, he took on him very man, neither lost he what he was, but began to be what he was not; so yet that, in respect of his own properties, he is perfect God; and in respect of ours, he is very man. For he which was God is born man; and he which is born man, doth work miracles as God; and he that worketh miracles as God, doth die as a man; and he that dieth as man, doth rise again as God: who in the same flesh, wherein he was born and suffered and died and rose again, did ascend to the Father, and sitteth at his right hand in the glory which he always had, and yet still hath. By whose death and blood we believe that we are cleansed; and that at the latter day we shall be raised up again by him in this flesh wherein we now live. And we hope that we shall obtain a reward for our good deeds; or else the pain of everlasting punishment for our sins. Read this, believe this, hold this, submit thy soul to this faith, and thou shalt obtain life and reward at Christ’s hand.

Saint Peter, bishop of Alexandria, taught and believed the very same with the blessed Athanasius and Damasus, as it may be gathered out of the thirty-seventh chapter of the seventh book of the Tripartite history [and the fourteenth chapter of the eighth book].

Now as we all hold to this faith and this religion, we hope that all Christians will consider us not as heretics, but as Catholic Christians.[5]

Chapter I: Of the Holy Scripture Being the True Word of God [cf. CA V][6]

1. [1.] Canonical Scripture. We believe and confess the Canonical Scriptures of the holy prophets and apostles of both Testaments to be the true Word of God, and to have sufficient authority of themselves, not of men. For God himself spake to the fathers, prophets, apostles (Heb 1:1-2), and still speaks to us through the Holy Scriptures.

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

3. [3.] Scripture Teaches Fully All Godliness. We judge, therefore, that from these Scriptures are 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 doctrines, and the confutation of all errors, with all exhortations; according to that word of the apostle, “All scripture given by inspiration of God is profitable for doctrine, for reproof,” etc. (2 Tim 3:16-17). Again, “These things write I to thee,” says the Apostle to Timothy, “that thou mayest know how thou oughtest to behave thyself in the house of God,” etc. (1 Tim 3:14-15). Scripture Is the Word of God. Again, the self-same Apostle to the Thessalonians: “When,” says he, “Ye received the word of us, ye received not the word of men, but as it was indeed, the Word of God,” etc. (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”; therefore “he that heareth you, heareth me; and he that despiseth you, despiseth me” (Matt 10:20; Luke 10:16; John 13:20).

4. [4.] The Preaching of the Word of God Is the Word of God. Wherefore when this Word of God is now preached in the church by preachers lawfully called, we believe that the very Word of God is preached, and received of the faithful; and that neither any other Word of God is to be feigned, nor to be expected from heaven (Gal 1:8 [?]): and that now the Word itself which is preached is to be regarded, not the minister that preaches; who, although he be evil and a sinner, nevertheless the Word of God abides true and good.

5. [5.] 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; Heb 8:11), and “He that watereth, or he that planteth, is nothing, but God that giveth the increase” (1 Cor 3:7). For albeit “No man can come to Christ, unless he be drawn by the Heavenly Father” (John 6:44), and be inwardly lightened by the Holy Spirit, 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 Acts; but, nevertheless, he refers him to Peter, of whom the angel speaking says, “He shall tell thee what thou oughtest to do” (Acts 10:6 [TR]).

6. Inward Illumination Does Not Eliminate External Preaching. For he that illuminates inwardly by giving men the Holy Spirit, the self-same, by way of commandment, said unto his disciples, “Go ye into all the world, and preach the Gospel to the every creature” (Matt 28:19-20; 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 16:10, 14). And the same Paul, upon an elegant gradation fitly placed in the tenth chapter to the Romans, at last infers, “Therefore faith cometh by hearing and hearing by the Word of God” (Rom 10:14-17).

7. We know, in the mean time, that God can illuminate whom and when he will, even without the external ministry, which is a thing appertaining to his power; but we speak of the usual way of instructing men, delivered unto us from God, both by commandment and examples.

8. [6.] Heresies. We therefore detest all the heresies of Artemon, the Manichaeans, the Valentinians, of Cerdon, and the Marcionites, who denied that the Scriptures proceeded from the Holy Spirit; or else received not, or interpolated and corrupted, some of them.

9. [7.] Apocrypha. And yet we do not deny that certain books of the Old Testament were by the ancient authors called Apocryphal, and by 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 xviii., chapter 28, make mention that “in the books of the Kings (1 and 2 Kgs), 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.”

Chapter II: Of Interpreting the Holy Scriptures; And of Fathers, Councils, and Traditions

1. [1.] The True Interpretation of Scripture. The Apostle Peter has said that “the Holy Scriptures are not of any private interpretation” (2 Pet 1:20). Therefore we do not allow all kinds of exposition. Whereupon we do not acknowledge that which they call the meaning of the Church of Rome for the true and natural interpretation of the Scriptures; which, forsooth, the defenders of the Romish Church do strive to force all men simply to receive; but we acknowledge only that interpretation of Scriptures for orthodox and genuine which, being taken from the Scriptures themselves (that is, from the spirit of that tongue in which they were written, they being also weighed according to the circumstances and expounded according to the proportion of places, either of like or of unlike, also of more and plainer), accords with the rule of faith and charity (2 Tim 1:13), and makes notably for God’s glory and man’s salvation.

2. [2.] Interpretations of the Holy Fathers. Wherefore we do not despise the interpretations of the holy Greek and Latin fathers, nor reject their disputations and treatises as far as they agree with the Scriptures; but we do modestly dissent from them when they are found to set down things differing from, or altogether contrary to, the Scriptures. Neither do we thing that we do them any wrong in this matter; seeing that they all, with one consent, will not have their writings matched with the Canonical Scriptures, but bid us allow of them so far forth as they either agree with them or disagree.

3. Councils. And in the same order we also place the decrees and canons of councils.

4. [3.] Wherefore we suffer not ourselves, in controversies about religion or matters of faith, to be pressed with the bare testimonies of fathers or decrees of councils; much less with received customs, or with the multitude of men being of one judgment, or with prescription of long time. Who Is the Judge? Therefore, in controversies of religion or matters of faith, we can not admit any other judge than God himself, pronouncing by the Holy Scriptures what is true, what is false, what is to be followed, or what to be avoided. So we do not rest but in the judgment of spiritual men, drawn from the Word of God. Certainly Jeremiah and other prophets did vehemently condemn the assemblies of priests gathered against the law of God (Jer.?); and diligently forewarned us that we should not hear the fathers, or tread in their path who, walking in their own inventions, swerved from the law of God (Ezek 20:18).

5. [4.] Traditions of Men. We do likewise reject human traditions, which, although they be set out with goodly titles, as though they were divine and apostolical, delivered to the Church by the living voice of the apostles, and, as it were, through the hands of apostolical men by means of bishops succeeding in their room, yet, being compared with the Scriptures, disagree with them; and that by their disagreement betray themselves in not wise to be apostolical. For as the apostles did not disagree among themselves in doctrine, so the apostles’ scholars did not set forth things contrary to the apostles. Nay, it were blasphemous to avouch that the apostles, by a lively voice, delivered things contrary to their writings.

6. Paul affirms expressly that he taught the same things in all churches (1 Cor 4:17). And, again, “We,” says he, “write none other things unto you than what ye read or acknowledge” (2 Cor 1:13). Also, in another place, he witnesses that he and his disciples—to wit, apostolic men—walked in the same way, and jointly by the same Spirit did all things (2 Cor 12:18). The Jews also, in time past, had their traditions of elders; but these traditions were severely confuted by the Lord, showing that the keeping of them hinders God’s law, and that God is in vain worshiped of such (Matt 15:8-9; Mark 7: 6–7).

Chapter III: Of God; The Unity and the Trinity [cf. CA I]

1. [1.] God Is One. We believe and teach that God is one in essence or nature, subsisting in himself, all-sufficient in himself, invisible, without a body, infinite, eternal, the Creator of all things both visible and invisible, the chief good, living, quickening and preserving all things, almighty and supremely wise, gentle and merciful, just and true.

2. [2.] And we detest the multitude of gods, because it is expressly written: “The Lord thy God is one God” (Deut 6:4). “I am the Lord thy God; thou shalt have no strange gods before my face” (Exod 20:2-3). “I am the Lord, and there is none other; beside me there is no God. Am not I the Lord, and there is none other beside me alone? a just God, and a Saviour; there is none beside me” (Isa 45:5, 21; Isa 44:8). “I the Lord, Jehovah, the merciful God, gracious and long-suffering, and abundant in goodness and truth,” etc. (Exod 34:6).

3. [3.] God Is Three. We nevertheless believe and teach that the same infinite, one, and indivisible God is in person inseparably and without confusion distinguished into the Father, the Son, and the Holy Spirit: so, as the Father has begotten the Son from eternity, the Son is begotten in an unspeakable manner; and the Holy Spirit proceeds from them both, and that from eternity, and is to be worshiped with them both. So that there are not three Gods, but three persons, consubstantial, coeternal, and coequal; distinct, as touching their persons; and, in order, one going before another, yet without any inequality. For, as touching their nature or essence, they are so joined together that they are but one God; and the divine essence is common to the Father, the Son, and the Holy Spirit.

4. For Scripture has delivered to us a manifest distinction of persons; the angel, among other things, saying thus to the Blessed Virgin, “The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee; and that holy thing which shall be born shall be called the Son of God” (Luke 1:35). And, also in the baptism of Christ, a voice was heard from heaven, saying, “This is my beloved Son” (Matt 3:17). The Holy Spirit also appeared in the likeness of a dove (John 1:32). And when the Lord himself commanded to baptize, he commanded to baptize “in the name of the Father, and of the Son, and of the Holy Spirit” (Matt 28:19). In like manner, elsewhere in the Gospel he said, “The Father will send the Holy Spirit in my name” (John 14:26). Again he says, “When the Comforter shall come, whom I will send unto you from the Father, the Spirit of Truth, who proceedeth from the Father, he shall bear witness of me,” etc. (John 15:26). In short, we receive the Apostles’ Creed, because it delivers to us the true faith.

5. [4.] Heresies. We therefore condemn the Jews and the Mohammedans, and all those who blaspheme that sacred and adorable Trinity. We also condemn all heresies and heretics who teach that the Son and the Holy Spirit are God only in name; also, that there is in the Trinity something created, and that serves and ministers unto another; finally, that there is in it something unequal, greater or less, corporeal or corporeally fashioned, in manners or in will diverse, either confounded or sole by itself: as if the Son and Holy Spirit were the affections and proprieties of one God the Father—as the Monarchists, the Novatians, Praxeas, the Patripassians, Sabellius, Somosatenus, AËtius, Macedonius, the Anthropomorphites, Arius, and such like, have thought.

Chapter IV: Of Idols; Or of Images of God, of Christ, and of the Saints

1. [1.] Images of God. And because God is an invisible Spirit, and an incomprehensible Essence, he can not, therefore, by any art or image be expressed. For which cause we fear not, with the Scripture, to term the images of God mere lies (Acts 17:29; Hab 2:18; Zech 10:2).

2. We do therefore reject not only the idols of the Gentiles, but also the images of Christians. Images of Christ. For although Christ took upon him man’s nature, yet he did not therefore take it that he might set forth a pattern for carvers and painters. He denied that he came “to destroy the law and the prophets” (Matt 5:17), but images are forbidden in the law and the prophets (Deut 4:15-16, 23; Isa 40:18-28; 44:9; Rom 1:23). He denied that his bodily presence would profit for the Church, but promised that he would by his Spirit be present with us forever (John 16:7; 2 Cor 5:5, 16).

3. Who would, then, believe that the shadow or picture of his body doth any whit benefit the godly? And seeing that he abideth in us by the Spirit, “we are therefore the temples of God” (1 Cor 3:16); but “what agreement hath the temple of God with idols?” (2 Cor 6:16). Images of Saints. And seeing that the blessed spirits and saints in heaven, while they lived here, abhorred all worship done unto themselves (Acts 3:12; 14:15; 17:16ff.; Rev. 14:7; 19:10; 22:9; Col 2:22-23), and spake against images, who can think it likely that the saints in heaven, and the angels, are delighted with their own images, whereunto men do bow their knees, uncover their heads, and give such other like honor?

4. [2.] But that men be instructed in religion, and put in mind of heavenly things and of their own salvation, the Lord commanded to preach the Gospel (Mark 16:15 [TR])—not to paint and instruct the laity by pictures; he also instituted sacraments, but he nowhere appointed images.

5. The Scriptures of the Laity. Furthermore, in every place which way soever we turn our eyes, we may see the lively and true creatures of God, which if they be marked, as is meet, they do much more effectually move the beholder than all the images or vain, unmovable, rotten, and dead pictures of all men whatsoever; of which the prophet spake truly, “They have eyes, and see not,” etc. (Ps. 115:4-7).

6. [3.] Lactantius. Therefore we approve the judgment of Lactantius, an ancient writer who says, “Undoubtedly there is no religion where there is a picture.” Epiphanius and Jerome. And we affirm that the blessed bishop Epiphanius did well, who, finding on the church-doors a veil, that had painted on it the picture, as it might be, of Christ or some saint or other, he cut and took it away; for that, contrary to the authority of the Scriptures, he had seen the picture of a man to hang in the Church of Christ: and therefore he charged that from henceforth no such veils, which were contrary to religion, should be hung up in the Church of Christ, but that rather such scruple should be taken away which was unworthy of the Church of Christ and all faithful people. Moreover, we approve this sentence of St. Augustine, “Let not the worship of men’s works be a religion unto us; for the workmen themselves that make such things are better, whom yet we ought not to worship” (De vera religione 55.108).

Chapter V: Of the Adoration, Worship (Rom 12:1), and Invocation of God Through the Only Mediator Jesus Christ [cf. CA XXI]

1. [1.] God Alone Is to Be Adored and Worshipped. We teach to adore and worship the true God alone. This honor we impart to none, according to the commandment of the Lord, “Thou shalt adore the Lord thy God, and him alone shalt thou worship,’ or “him only shalt thou serve” (Matt 4:10). Surely all the prophets inveighed earnestly against the people of Israel whensoever they did adore and worship strange gods, and not the only true God.

2. [2.] But we teach that “God is to be adored and worshiped,” as he himself has taught us to worship him—to wit, “in spirit and in truth” (John 4:23-24); not with any superstition, but with sincerity, according to his word, lest at any time he also say unto us, “Who hath required these things at your hands?" (Isa 66:1-3; 1:12; Jer 6:20; 7:22). For Paul also says, “God is not worshiped with men’s hands, as though he needed any thing,” etc. (Acts 17:25).

3. [3.] God Alone Is to Be Invoked Through the Mediation of Christ Alone. We, in all dangers and casualties of life, call on him alone, and that by the mediation of the only Mediator, and our Intercessor, Jesus Christ. For it is expressly commanded us, “Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me” (Ps 50:15). Moreover, the Lord has made a most large promise, saying, “Whatsoever ye shall ask of my Father, he shall give it to you” (John 16:23); and again, “Come unto me, all ye that labor and are heavy laden, and I will give you rest” (Matt 11:28). And seeing it is written, “How shall they call upon him in whom they have not believed?” (Rom 10:14), and we do believe in God alone; therefore we call upon him only, and that through Christ. For “there is one God,” says the apostle, “and one mediator between God and men, Christ Jesus?” (1 Tim 2:5). Again, “If any man sin, we have an advocate with the Father, Jesus Christ the righteous,” etc. (1 John 2:1).

4. [4] The Saints Are Not to Be Adored, Worshipped or Invoked. Therefore we do neither adore, worship, nor pray unto the saints in heaven, or to other gods; neither do we acknowledge them for our intercessors or mediators before the Father in heaven. For God and the mediator Christ do suffice us; neither do we impart unto others the honor due to God alone and to his Son, because he has plainly said, “I will not give my glory to another” (Isa 42:8); and because Peter has said, “There is no other name given unto men, whereby they we must be saved, but the name of Christ” (Acts 4:12). Those, doubtless, who rest in him by faith do not seek any thing without Christ.

5. [5.] The Due Honor to Be Rendered to the Saints. Yet, for all that, we do neither despise the saints nor think basely of them; for we acknowledge them to be the lively members of Christ, the friends of God, who have gloriously overcome the flesh and the world. We therefore love them as brethren, and honor them also; yet not with any worship, but with an honorable opinion of them, and with just praises of them. We also do imitate the saints, for we desire, with the most earnest affections and prayers, to be followers of their faith and virtues; to be partakers, also, with them of everlasting salvation; to dwell together with them everlastingly with God, and to rejoice with them in Christ. And in this point we approve that saying of St. Augustine, in his book De vera religione, “Let not the worship of men departed be any religion unto us; for, if they have lived holily, they are not so to be esteemed as that they seek such honors, but they will have us to worship Him by whose illumination they rejoice that we are fellow-servants as touching the reward. They are therefore to be honored for imitation, not to be worshiped for religion’s sake,” etc. (De vera religione 4).

6. [6.] Relics of the Saints. And we much less believe that the relics of saints are to be adored and worshiped. Those ancient holy men seemed sufficiently to have honored their dead if they had honestly committed their bodies to the earth after the soul was gone up into heaven; and they thought that the most noble relics of their ancestors were their virtues, doctrine, and faith; which as they commended with the praise of the dead, so they did endeavor to express the same so long as they lived upon earth.

7. [7.] Swearing by God’s Name Alone. Those ancient men did not swear but by the name of the only Jehovah, as it is commanded by the law of God. Therefore, as we are forbidden to “swear by the name of strange gods” (Deut 10:20; Exod 23:13; Josh 23:7), so we do not swear by saints, although we be requested there unto. We therefore in all these things do reject that doctrine which gives too much honor unto the saints in heaven.

Chapter VI: Of the Providence of God

1. [1.] All Things Are Governed by the Providence of God. We believe that all things in heaven and in earth and in all creatures, are sustained and governed by the providence of this wise, eternal, and omnipotent God. For David witnesses and says, “The Lord is high above all nations, and his glory above the heavens. Who is like unto the Lord, who dwelleth on high, and yet humbleth himself to behold things that are in heaven and earth?” (Ps 113:4-6). Again, he says, “Thou hast forseen all my ways; for there is not a word in my tongue which thou knowest not wholly, O Lord,” etc. (Ps 139:3-4). Paul also witnesses and says, “By him we live, move, and have our being” (Acts 17:28); and “of him, and through him, and from him are all things” (Rom 11:36).

2. Therefore Augustine both truly and according to the Scripture said, in his book De agone christiano, chap. 8, “The Lord said, ‘Are not two sparrows sold for a penny? and one of them shall not fall to the ground without the will of your Father’ (Matt 10:29). By speaking thus he would give us to understand whatsoever men count most vile, that also is governed by the almighty power of God. For the truth, which said that all the hairs of our head are numbered, says also that the birds of the air are fed by him, and the lilies of the field are clothed by him (Matt. 6:26-29; 10:30; Rom 12 [?])” (De agone christiano 8).

3. [2.] The Epicureans. We therefore condemn the Epicureans, who deny the providence of God (cf. Cicero, De natura deorum 1.2.3; 1.19.51), and all those who blasphemously affirm that God is occupied about the poles of heaven, and that he neither sees nor regards us or our affairs. The princely prophet David also condemned these men when he said, “O Lord, how long shall the wicked, how long shall the wicked triumph? They say the Lord doth not see, neither doth the God of Jacob regard it. Understand, ye unwise among the people; and ye fools, when will ye be wise? He that planted the ear, shall he not hear? and he that hath formed the eye, shall he not see?” (Ps 94:3, 7-9).

4. [3.] Means Not to Be Despised. Notwithstanding, we do not condemn the means whereby the providence of God works as though they were unprofitable; but we teach that we must apply ourselves unto them, so far as they are commended unto us in the Word of God. Wherefore we dislike the rash speeches of such as say that if all things are governed by the providence of God, then all our duties and endeavors are unprofitable; it shall be sufficient if we leave or permit all things to be governed by the providence of God; and we shall not need hereafter to behave or act with carefulness in any matter. For though Paul did confess that he did sail by the providence of God, who had said to him, “Thou must testify of me also at Rome” (Acts 23:11); who, moreover, promised and said, “There shall not so much as one soul perish, neither shall a hair fall from your heads” (Acts 27:22, 34); yet, the mariners devising how they might find a way to escape, the same Paul says to the centurion and to the soldiers, “Unless these remain in the ship, ye can not be safe” (Acts 27:31). For God, who has appointed every thing his end, he has ordained the beginning and the means by which we must attain unto the end.

[4.] The heathen ascribe things to blind fortune and uncertain chance; but St. James would not have us to say, “Today or to-morrow we will go into such a city, and there buy and sell;" but he adds, “For that which ye should say, If the Lord will, and if we live, we will do this or that” (James 4:13, 15). And Augustine says, in his exposition of the 148th Psalm (Enarrationes in Psalmos), “All those things which seem to vain men to be done advisedly in the world, they do but accomplish his word because they are not done by his commandment.” And it seemed to be done by chance that Saul, seeking his father’s asses, should light on the prophet Samuel; but the Lord had before said to the prophet, “To-morrow I will send unto thee a man of the tribe of Benjamin,” etc. (1 Sam 9:16).

Chapter VII: Of the Creation of All Things; Of Angels, the Devil, and Man

1. [1.] God Created All Things. This good and almighty God created all things, both visible and invisible, by his eternal Word (John 1:1-3), and preserves the same also by his eternal Spirit: as David witnesses, saying, “By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth” (Ps 33:6); [2.] and, as the Scripture says, “All things that the Lord created were very good” (Gen 1:31), and made for the use and profit of man.

2. Now, we say, that all those things do proceed from one beginning (Gen 1:1; cf. John 1:1; Gen 1:31): Manichaeans and Marcionites. and therefore we detest the Manichees and the Marcionites, who did wickedly imagine two substances and natures, the one of good, the other of evil; and also two beginnings and two gods, one contrary to the other—a good and an evil.

3. [3.] Of Angels and the Devil. Among all the creatures, the angels and men are most excellent. Touching angels, the Holy Scripture says, “Who maketh his angels spirits, his ministers a flaming fire” (Ps 104:4); also, “Are they not all ministering spirits sent forth to minister for them who shall be heirs of salvation?” (Heb 1:14).

And the Lord Jesus himself testifies of the Devil, saying, “He that hath been a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar and the father of lies” (John 8:44).

4. We teach, therefore, that some angels persisted in obedience, and were appointed unto faithful service to God and men; and that others fell of their own accord, and ran headlong into destruction, and so became enemies to all good, and to all the faithful, etc. (2 Pet 2:4).

5. [4.] Of Man. Now, touching man, the Spirit [or Scripture] says that in the beginning he was “created according to the image and likeness of God” (Gen 1:27); that God placed him in paradise, and made all thing subject unto him (Gen 2:7-8; 5:1); which David doth most nobly sets forth in the 8th Psalm (Ps 8:5-8). Moreover, God gave him a wife, and blessed them (Gen 2:22ff.).

6. [5.] We say, also, that man doth consist of two, and those divers substances in one person; of a soul immortal (as that which being separated from his body doth neither sleep nor die), and a body mortal, which, notwithstanding, at the last judgment shall be raised again from the dead, that from henceforth the whole man may continue forever in life or in death.

7. [6.] The sects.We condemn all those who mock at, or by subtle disputations call into doubt, the immortality of the soul, or say that the soul sleeps, or that it is a part of God. To be short, we condemn all opinions of all men whatsoever who think otherwise of the creation of angels, devils, and men than is delivered unto us by the Scriptures in the Apostolic Church of Christ.

Chapter VIII: Of Man’s Fall; Sin, and the Cause of Sin [cf. CA XIX]

1. [1.] The Fall of Man. Man was from the beginning created of God after the image of God, in righteousness and true holiness, good and upright (Eph 4:24); but by the instigation of the serpent and his own fault (Gen 3:1-5), falling from the goodness and uprightness (Gen 1:31; Eccl 7:29), he became subject to sin death, and divers calamities; and such a one as he became by his fall, such are all his offspring, even subject to sin, death, and sundry calamities (cf. Rom 5:12).

2. [2.] Sin. And we take sin to be that natural corruption of man, derived or spread from our first parents unto us all, through which we, being drowned in evil concupiscence, and clean turned away from God, but prone to all evil, full of all wickedness, distrust, contempt and hatred of God, can do no good of ourselves (2 Cor 3:5)—no, not so much as thing any.

3. And, what is more, even as we do grow older in years, so by wicked thoughts, words, and deeds, committed against God’s law, we bring forth corrupt fruits, worthy of an evil tree (Matt 12:33-35): in which respect we, through our own desert, being subject to the wrath of God, are in danger of just punishment; so that we had all been cast away from God, had not Christ, the Deliverer, brought us back again.

4. [3.] Death. By death, therefore, we understand not only bodily death, which is once to be suffered of us all for our sins, but also everlasting punishment due to our corruption and to our sins. For the Apostle says, “We were dead in trespasses and sins, and were by nature the children of wrath, even as others; but God, who is rich in mercy, even when we were dead in sins, quickened us together with Christ” (Eph 2:1-5). Again, “As by one man entered into the world, and by sin, death, and so death passed upon all men, forasmuch as all men have sinned,” etc. (Rom 5:12).

5. [4.] Original Sin. We therefore acknowledge that original sin is in all men. Actual Sins. We acknowledge that all other sins which spring therefrom are called and are indeed sins, by what name soever they may be termed, whether mortal or venial, or also that which is called sin against the Holy Spirit, which is never forgiven (Mark 3:29; 1 John 5:16).

6. [5.] We also confess that sins are not equal, although they spring from the same fountain of corruption and unbelief, but that some are more grievous than others (Mark 3:28-29; 1 John 5:16-17); even as the Lord has said, “It shall be easier for Sodom” than for the city that despises the word of the Gospel (Matt 10:15; 11:20-24).

7. [6.] The Sects. We therefore condemn all those that have taught things contrary to these; but especially Pelagius, and all the Pelagians, together with the Jovinianists, who, with the Stoics, count all sins equal. We in this matter agree fully with St. Augustine, who produced and maintained his sayings out of the Holy Scriptures.

8. [7.] Moreover, we condemn Florinus and Blastus (against whom also Irenaeus wrote), and all those who make God the author of sin; [God Is Not the Author of Sin, and How Far He Is Said to Harden.] seeing it is expressly written, “Thou art not a God that loveth wickedness; thou hatest all them that work iniquity, and wilt destroy all that speak leasing” (Ps 5:4-6). And, again, “When the devil speaketh a lie, he speaketh of to his own; because he is a liar, and the father of lies” (John 8:44). Yea, there are even in ourselves sin and corruption enough, so that there is no need that God should infuse into us either a new or a greater measure of wickedness.

9. Therefore, when God is said in the Scripture to harden (Exod 7:13), to blind (John 12:40), and to deliver us up into a reprobate sense (Rom 1:28), it is to be understood that God does it by just judgment, as a just judge and revenger. To conclude, as often as God in Scripture is said and seems to do some evil, it is not thereby meant that man does not commit evil, but that God suffer it to be done, and does not hinder it; and that by his just judgment, who could hinder it if he would: or because he makes good use of the evil of man, as he did in the case of the sin of Joseph’s brethren (Gen 50:20 [cf. Rom 8:28]): or because himself rules sins, that they break not out and rage more violently than is meet. St. Augustine, in his Enchiridion, says, “After a wonderful and unspeakable manner, that is not done beside his will which is done contrary to his will; because it could not be done if he should not suffer it to be done; and yet he doth not suffer it to be done unwillingly; neither would he, being God [or good], suffer any evil to be done, unless, being also almighty, he could make good of evil” (Enchiridion 100). Thus far Augustine.

10. [8.] Curious Questions. Other questions, as whether God would have Adam fall, or whether he forced him to fall, or why he did not hinder his fall, and such like, we account curious questions (unless perchance the forwardness of heretics, or of men otherwise importunate, do compel us to open these points also out of the Word of God, as the godly doctors of the Church have oftentimes done); knowing that the Lord did forbid that man should eat of the forbidden fruit, and punished his transgression (Gen 2:17; 3:17–19); and also that the things done are not evil in respect of the providence, will, and power of God, but in respect of Satan, and our will resisting the will of God.

Chapter IX: Of Free-Will, and So of Man’s Power and Ability [cf. CA XVIII]

1. [1.] 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. What Man Was Before the Fall. 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.

2. [2.] What Man Was After the Fall. Secondly, we are to consider what man was after his fall. His understanding, indeed, was not taken from him, neither was he deprived of his 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 servile will; for it serveth sin, not nilling, but willing 3.—for it called a will, and not a nill. Man Does Evil by His Own Free Will. 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.

[3.] But whereas we see that oftentimes the most evil deeds and counsels of man are hindered by God, that they can not attain their end, this does not take from man liberty in evil, but God by his power does prevent 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 (Gen 37:18ff. [cf. Gen 45:5, 7; 50:20]).

4. [4.] Man Is Not Capable of Good Per Se. But, as touching goodness and virtues, man’s understanding does not of itself judge aright of heavenly things. For the evangelical and apostolical Scripture requires regeneration of every one of us that will be saved. Wherefore our first birth from Adam doth nothing profit us to salvation. Paul says, “The natural man receiveth not the things of the Spirit,” etc. (1 Cor 2:14). The same Paul elsewhere denies that we are “sufficient of ourselves to think any thing as of ourselves” (2 Cor 3:5; Cf. Rom 7:18)

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, whosoever commiteth sin is the servant of sin” (John 8:34). And Paul the Apostle says, “The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be” (Rom 8:7).

6. [5.] Furthermore, there is some understanding of earthly things remaining in man after his fall. Understanding of the Arts. For God has of mercy left him wit, though much differing from that which was in him before his fall. God commands us to garnish 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, no doubt, refers all arts to God; yea, and the Gentiles also ascribe the beginnings of arts to the gods, as the authors thereof.

7. [6.] Of What Kind Are the Powers of the Regenerate, and in What Way Their Wills Are Free. Lastly, we are to consider whether the regenerate have free-will, and how far they have it. In regeneration the understanding is illuminated by the Holy Spirit, that it may understand both the mysteries and will of God. And the will itself is not only changed by the Spirit, but it is also endued with faculties, that, of its own accord, it may both will and do good (Rom 8:4). 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 into their minds, and write them in their hearts” (Jer 31:33; Ezek 36:26-27). The Lord also says in the Gospel, “If the Son make you free, ye shall be free indeed” (John 8:36). Paul also to the Philippians, “Unto you is given for Christ, not only to believe in him, but also to suffer for his sake” (Phil 1:29; John 15:5). And, again, “I am persuaded that he that began this good work in you will perform it until the day of Jesus Christ” (Phil 1:6). Also, “It is God that worketh in you the will and the deed” (Phil 2:13).

8. [7.] The Regenerate Work Not Only Passively but Actively. 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 moved of God that themselves may do that which they do (Phil 2:12). And Augustine does truly allege that saying that “God is said to be our helper (Ps 27:9); but no man can be helped but he that does somewhat” (Augustine, Sermones 13.3; 156.11). The Manichaeans did bereave man of all action, and made him like a stone and a block.

9. The Free Will Is Weak in the Regenerate. 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 our lives’ end, 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).

10. Therefore, all 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 meanwhile, because the strength of the flesh and the 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 do acknowledge their infirmity, and glory no whit at all in their free-will. For that which St. Augustine does repeat so often out of the apostle ought always to be kept in mind by the faithful: “What hast thou that thou didst not receive? and if thou didst receive it, why dost thou glory, as if thou hadst not receive it?” (1 Cor 4:7; cf. Augustine, Contra duas epistulas Pelagionorum ad Bonifatium 4.9.25; Sermones 13.3) 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 the cause Paul besought the Lord that he would prosper his journey (Rom 1:10). Wherefore, in this respect also, free-will is very weak.

11. [8.] In External Things There Is Liberty. But in outward things no man denies but that both the regenerate and the unregenerate have their free-will; for man hath 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 so 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).

12. [9.] Heresies. In this matter we condemn the Manichaeans, 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 a 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 ye shall be free indeed” (John 8:36).

Chapter X: Of the Predestination of God and the Election of the Saints

1. [1.] God Has Elected Us Out of Grace. God has from the beginning freely, and of his mere grace, without any respect to 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 the grace, which was given unto us, through Jesus Christ, before the world was, but is now made manifest by the appearance of our Saviour Christ Jesus” (2 Tim 1:9-10).

2. [2.] We Are Elected or Predestinated in Christ. 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 ingrafted into Christ by faith, the same also were elected. But such as are without Christ were rejected, according to the saying of the apostle, “Prove yourselves, whether ye be in the faith. Know ye not your own selves, how that that Jesus Christ is in you, except ye be reprobate?” (2 Cor 13:5).

3. [3.] We Are Elected for a Definite Purpose. 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 has predestinated us to be adopted through Jesus Christ unto himself, for the praise of his glorious grace” (Eph 1:4-6).

4. [4.] We Are to Have a Good Hope for All. 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 becometh me to judge of you all” (Phil 1:3-7).

5. Whether Few Are Elect. And when the Lord was asked whether there were few that should be saved, he does not answer and tell them that few or many should be saved or damned, but rather he exhorts every man to “strive to enter in at the strait gate” (Luke 13:23-24): as if he should say, It is not for you rashly to inquire of these matters, but rather to endeavor that you may enter into heaven by the strait way.

6. [5.] What in This Matter Is to Be Condemned. 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 these few, I will defraud my nature of her desires. Others there are who say, If I be predestinated and chosen of God, nothing can hinder me from salvation, which is already certainly appointed for me, whatsoever I do at any time; but if I be in the number of the reprobate, no faith or repentance will help me, seeing the decree of God can not 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 those 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).

7. Admonitions Are Not in Vain Because Salvation Proceeds from Election. Besides, Augustine also teaches, that both the grace of free election and predestination, and also wholesome admonitions and doctrines, are to be preached (De dono perseverantiae 14ff.).

[6.] Whether We Are Elected. We therefore condemn those who seek otherwhere than in Christ whether they be chosen from all eternity, and what God has decreed of them before all beginning.

8. For men must hear the Gospel preached, and believed it. If thou believest, and are in Christ, thou mayest undoubtedly hold that thou are elected. For the Father has revealed unto us in Christ the eternal sentence of his predestination, as we have even now showed out of the apostle, in 2 Tim 1:9-10.

[7.] This is therefore above all to be taught and well weighed, what great love of the Father toward us in Christ is revealed. We must hear what the Lord does 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, “God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16); also, “It is not the will of your Father that any of these little ones should perish” (Matt 18:14).

9. 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 be ours, and we be his, by a true faith (Rev 13:8; cf. Rev 21:27).

[8.] Temptation in Regard to Predestination. 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; Matt 7:7-8).

10. And, to conclude, we pray, with the whole Church of God, “Our Father which art in heaven” (Matt 6:9): and in baptism, we are ingrafted into the body of Christ, and we are fed in his Church, oftentimes, with his flesh and blood, unto everlasting life (John 6:53-56). Thereby, being strengthened, we are commanded to “work out our salvation with fear trembling,” according to that precept of Paul (Phil 2:12).

Chapter XI: Of Jesus Christ, Being True God and Man, and the Only Saviour of the World [cf. CA III]

1. [1.] Christ Is True God. 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 Saviour 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?” (Isa 53:8). And Micah says: “Whose egress hath been hath been from everlasting” (Mic 5:2). And John says, “In the beginning was the Word, and the Word was with God, and the Word was God,” etc. (John 1:1).

2. Therefore the Son is coequal 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 [John] 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 worlds; the same is the brightness of his glory and the express image 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).

3. [2.] The Sects. We therefore do 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 complices, which Satan through them has, as it were, drawn out of hell, and most boldly and impiously spread abroad throughout the world against the Son of God.

4. [3.] Christ Is True Man, Having Real Flesh. We also teach and believe that the eternal Son of the eternal God was made the Son of man, of the seed of Abraham and David (Matt 1:25); not by the means of a man, as Ebion affirmed, but that he was most purely conceived by the Holy Spirit, and born of Mary, who was always a virgin (Luke 2:7), even as the evangelical history of the Gospel does declare. And Paul says, “He took not on him the nature of angels, but of the seed of Abraham” (Heb 2:16). Also the apostle John 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.

5. A Rational Soul in Christ. Moreover, our Lord Jesus Christ had not a soul without sense and reason, as Apollinaris thought; nor flesh without a soul, as Eunomius did teach; but a soul with its reason, and flesh with its senses, by which senses he felt true griefs 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,” etc. (John 12:27).

6. [4.] Two Natures in Christ. We acknowledge, therefore, that there be in one and the same Jesus Christ our Lord two natures—the divine and the human nature (Heb 2; 4:14); 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), [Not Two but One Christ.] so that we do worship one Christ the 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 the human nature,] of the same substance with us, and “in all points tempted like as we are, yet without sin” (Heb 4:15).

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

8. [5.] The Divine Nature of Christ Is Not Passible, and the Human Nature Is Not Everywhere. Therefore we do not teach that the divine nature in Christ did suffer, 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 glorifying, 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.

9. The Sects. Therefore we do not allow or receive the unwitty subtleties, and the intricate, obscure, and inconstant disputations of Schwenkfeldt, and such other vain janglers, about this matter; neither are we Schwenkfeldians.

10. [6.] Our Lord Truly Suffered. Moreover, we believe that our Lord Jesus Christ did suffer and die for us in the flesh, as Peter says (1 Pet 4:1). We abhor the most impious madness of the Jacobites, and all the Turks, who execrate the passion of our Lord. Yet we deny not that ‘the Lord of glory,’ according to the saying of Paul, was crucified for us (1 Cor 2:8); [Impartation of Properties.] for we do reverently and religiously receive and use the communication of properties drawn from the Scripture (Acts 20:28), and used of all antiquity in expounding and reconciling places of Scripture which at first sight seem to disagree one from another. [Cf. Bullinger, Decades 4:268]

11. [7.] Christ Is Truly Risen from the Dead. 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 rise up another flesh, but retained a true body. Therefore, while his disciples thought they saw the spirit of the 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, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have” (Luke 24:39).

12. [8.] Christ Is Truly Ascended Into Heaven. We believe that our Lord Jesus Christ, in the same flesh, did ascended above all 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. Although it do signify an equal participation in glory and majesty, yet it is also taken for a certain place; of which the Lord, speaking in the Gospel, says, “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 all things” (Acts 3:21).

13. [9.] [Cf. CA XVII] 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 waste the Church with fire and bloodshed (Dan 11; 2 Thess 2:1-11; Rev 11:1-13; 13:1–10). 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; 2 Thess 2:8; Acts 10:42).

[10.] For the dead shall arise (1 Thess 4:14ff.), and those that shall be found alive on that day (which is unknown unto all creatures [Mark 13:32]) “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, 46; Isa 66:24).

14. [11.] The Sects. We therefore condemn all those who deny the true resurrection of the flesh (2 Tim 2:18), and those who think amiss of the glorified bodies, as did Joannes Hierosolymitanus, against whom Jerome wrote (cf. Jerome, Jo. Hier. 28ff.). We also condemn those who have thought that 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 worm dieth not, and the fire is not quenched” (Mark 9:44).

Moreover, we condemn Jewish dreams, that before the day of judgment there shall be a golden age in the earth, and that the godly shall possess the kingdoms of the world, their wicked enemies being trodden under foot; for evangelical truth (Matt 24-25; Luke 21), and the apostolic doctrine (2 Thess 2:1-13; and in 2 Tim 3-4) are found to teach far otherwise.

15. [12.] The Fruit of Christ’s Death and Resurrection. Furthermore, by his passion or death (Rom 4:25a), 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 sins (Heb 1:3); spoiled death, broke in sunder condemnation and hell; and by his resurrection from the dead brought again and restored life and immortality (Rom 4:25b; 1 Cor 15:17; 2 Tim 1:10). For he is our righteousness (Rom 10:4), life and resurrection (1 Cor 1:30; John 6:44; 11:25-26); and, to be short, 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).

16. [13.] Jesus Christ Is the Only Savior of the World, and the True Awaited Messiah. For we teach and believe that this Jesus Christ our Lord is the only and eternal Saviour of mankind, yea, and of the whole world, in whom all are 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 the other way, he is a thief and a robber”; “I am the door of the sheep” (John 10:1, 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 we might be saved” (Acts 4:12; 10:43; 15:11). We believe, therefore, that through the grace of our Lord Jesus Christ we shall be saved, 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 the Lamb which was slain from the foundation of the world” (Rev 13:8); and John the Baptist witnesseth, that Christ is that “Lamb of God, who taketh away the sin of the world” (John 1:29).

17. [14.] Wherefore we do plainly and openly profess and preach, that Jesus Christ is the only Redeemer and Saviour 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 did supply and send 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, contemning 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 may be that seek salvation in any other things besides Christ alone (Gal 5:4).

18. [15.] The Creeds of Four Councils Received. And, to speak many things in a 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’s 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.

The Sects. And thus we retain the Christian, sound, and Catholic faith, whole and inviolable, knowing that nothing is contained in the aforesaid creeds which is not agreeable to the Word of God, and makes wholly for the sincere declaration of the faith.

Chapter XII: Of the Law of God

1. [1.] The Will of God Is Explained for Us in the Law of God. We teach that the will of God is set down unto us in the law of God; to wit, what he would have us do, or not do, what is good and just, or what is evil and unjust. We therefore confess that, “The law is good and holy” (Rom 7:12). The Law of Nature. And that this law is, by the finger of God, either “written in the hearts of men” (Rom 2:15), and so is called the law of nature, [The Law of Moses is in two Tables.] or engraven in two tables of stone, and more largely expounded in the books of Moses (Exod 20:1-17; Deut 5:22 ; 9:10). For plainness’ sake we divide it into the moral law, which is contained in the commandments, or the two tables expounded in the books of Moses; into the ceremonial, which does appoint ceremonies and the worship of God; and into the judicial law, which is occupied about political and domestic affairs.

2. [2.] The Law Is Complete and Perfect. We believe that the whole will of God, and all necessary precepts, for every part of this life, are fully delivered in this law. For otherwise the Lord would not have forbidden that “any thing should be either added to or taken away from this law” (Deut 4:2; 12:32); neither would he have commanded us to go straight forward in this, and “not to decline out of the way, either to the right hand or to the left” (Josh 1:7; Isa 30:21).

3. [3.] Why the Law Was Given. We teach that this law was not given to men, that we should be justified by keeping it; but that, by the knowledge thereof, we might know rather acknowledge our infirmity, sin, and condemnation; and so, despairing of our strength, might turn unto Christ by faith. For the apostle says plainly, “The law worketh wrath” (Rom 4:15); and “by the law cometh the knowledge of sin” (Rom 3:20); and, “If there had been a law given which could have justified and given us life, surely righteousness should have been by the law. But the Scripture (to wit, of the law) has concluded all under sin, that the promise by the faith of Jesus Christ should be given to them which believe.” “Therefore, the law was our schoolmaster to bring us to Christ, that we might be justified by faith” (Gal 3:21-22, 24). The Flesh Does Not Fulfil the Law. For neither could there ever, neither at this day can any flesh satisfy the law of God, and fulfill it, by reason of the weakness in our flesh, which remains and sticks fast in us, even to our last breath. For the apostle says again, “That which the law could note perform, inasmuch as it was weak through the flesh, that did God perform, by sending his own Son in the likeness of sinful flesh” (Rom 8:3). Therefore, Christ is the perfecting of the law, and our fulfilling of it (Rom 10:4); who, as he took away the curse of the law, when he was made a curse for us (Gal 3:13), so does he communicate unto us by faith his fulfilling thereof, and his righteousness and obedience are imputed unto us.

4. [4.] How Far the Law Is Abrogated. The law of God, therefore, is thus far abrogated; that is, it does not henceforth condemn us, neither work wrath in us; “for we are under grace, and not under the law” (Rom 6:14). Moreover, Christ did fulfill all the figures of the law; wherefore the shadow ceased when the body came, so that, in Christ, we have now all truth and all fullness (Col 2:17; Heb 10:1, 5). Yet we do not therefore disdain or reject the law. We remember the words of the Lord, saying, “I came not to destroy the law and the prophets, but to fulfill them” (Matt 5:17). We know that in the law are described unto us the kinds of virtues and vices. We know that the Scripture of the law, if it be expounded by the Gospel, is very profitable to the Church, and that therefore the reading of it is not to be banished out of the Church. For although the countenance of Moses was covered with a veil, yet the apostle affirms that “the veil is taken away and abolished by Christ” (2 Cor 3:14).

The Sects. We condemn all things which the old or new heretics have taught against the law of God.

Chapter XIII: Of the Gospel of Jesus Christ: Also of Promises; Of the Spirit and of the Letter

1. [1.] The Ancients Had Evangelical Promises. The Gospel, indeed, is opposed to the law: for the law works wrath, and does announce a curse; but the Gospel does preach 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 who 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 depart from Judah, until he comes” (Gen 49:10). “The Lord shall raise up a Prophet from among his own brethren,” etc. (Deut 18:15; Acts 3:22; 7:37).

2. [2.] The Promises Twofold. And we do 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 land of Canaan, and of victories; and such as are nowadays concerning our daily bread. Other promises there were then, and are now, of heavenly and everlasting things; as God’s favor, remission of sins, and life everlasting, through faith in Jesus Christ. The Fathers Also Had Not Only Carnal but Spiritual Promises. 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 Pet 1:10). Whereupon the Apostle Paul also says, that ‘the Gospel of God was promised before by the prophets of God in the Holy Scriptures’ (Rom 1:2; Col 1:5). Hereby, then, it appears evidently that the fathers were not altogether destitute of all the Gospel.

3. [3.] What Is the Gospel Properly Speaking? 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, yea, and even 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 who believe in him have all fullness—this, I say, is truly called the Gospel. The preaching, also, and Scripture 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 be sincere.

4. [4.] Of the Spirit and the Letter. That same preaching of the Gospel is by the apostle termed the Spirit, and “the ministry of the Spirit”: because it lives and works through faith in the ears, yea, in the hearts, of the faithful, through the illumination of the Holy Spirit. For the letter, which is opposed unto the Spirit, does signify 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”; for hitherto pertains that saying of the apostle, “the letter killeth, but the Spirit giveth life” (2 Cor 3:6-8). The false apostles preached the Gospel, corrupted by mingling of the law therewith; as though Christ could not save without the law. The Sects. Such, also, were the Ebionites said to be, who came of Ebion the heretic; and the Nazarites, who beforetime were called Mineans. All whom we do condemn, sincerely preaching the word, and teaching that believers are justified through the Spirit (or Christ) only, and not through the law (Acts 15:1; 20:21; cf. Romans; Galatians). But of this matter there shall follow a fuller exposition, under the title of justification.

5. [5.] The Teaching of the Gospel Is Not New, but Most Ancient Doctrine. And although the doctrine of the Gospel, compared with the Pharisees’ doctrine of the law, might seem (when it was first preached by Christ) to be a new doctrine (which thing also Jeremiah prophesied of the New Testament [Jer 31:31-33]); yet, indeed, it not only was, and as yet (though the papists call it new, in regard of popish doctrine, which has of long time been received), an ancient doctrine, but also the most ancient in the world.

6. 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 is appears that the evangelical doctrine and religion was the most ancient of all that ever were or are; 7. wherefore we say, that all they [the papists] err foully, and speak things unworthy of the eternal counsel of God, who term the evangelical doctrine and religion a newly concocted faith, scarce thirty years old: to whom that saying of Isaiah does very well agree—“Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter” (Isa 5:20).

Chapter XIV: Of Repentance, and the Conversion of Man [cf. CA XI–XII]

1. [1.] 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).

2. What Is Repentance? 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 does acknowledge his natural corruption, and all his sins, seeing them convinced by the Word of God, and is heartily grieved for them; and does not only bewail and freely confess them before God with shame, but also loathe and abhor them with indignation, thinking seriously of present amendment, and of a continual care of innocency and virtue, wherein to exercise himself holily all the rest of his life.

3. True Repentance Is Conversion to God. 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. [2.] 1. Repentance is a gift of God. Now we expressly say, that this repentance is a mere gift of God, and not the work of our own strength. For the apostle directs the faithful minister diligently to “instruct those who oppose the truth, if so at any time the Lord may give them repentance, that they may acknowledge the truth” (2 Tim 2:25).

4. [3.] 2. Laments sins committed. Also, the sinful woman in the Gospel, who washed Christ’s feet with her tears (Luke 7:38); and Peter, who bitterly wept and bewailed his denial of his Master (Luke 22:62)—do manifestly show what mind the penitent man should have, to wit, very earnestly lamenting his sins committed.

5. 3. Confesses sins to God. Moreover, the prodigal son and the publican in the Gospel, that is compared with the Pharisee, do 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 smiting 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 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).

6. [4.] Sacerdotal Confession and Absolution. 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 a priest, whispering them into his ears, that, the priest laying his hands on his head, he might receive absolution (cf. Eugenius IV, Bull “Exultate Deo” [Denzinger 699]; Council of Trent XIV, chaps. 5–6 [Denzinger 899–902]); 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). Yea, 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). 7. 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 to one another” (Jas 5:16). If so be that 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 any other brother that is learned in the law of God, we do not mislike it. Like as also we do fully allow that general and public confession which is wont to be rehearsed in the church, and in holy meetings (whereof we spake before), being, as it is, agreeable with the Scripture.

8. [5.] Of the Keys of the Kingdom of Heaven. As concerning the keys of the kingdom of heaven, which the Lord committed to his apostles, they [the papists] prate many strange things; and of these keys they make swords, spears, scepters, and crowns, and full power over mighty kingdoms, yea, and over men’s souls and bodies. But we judging uprightly, according to the Word of God, do 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. Opening and Shutting (the Kingdom). For they do open the kingdom of Go to the obedient, and shut it against the disobedient. These keys did the Lord promise to the apostles, in Matt 16:19; and delivered them, in John 20:23; Mark 16:15-16; 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 Ministry of Reconciliation. The apostle, in the epistle to the Corinthians, says that the Lord “gave to his ministers the ministry of reconciliation” (2 Cor 5:18-20). And what this was he straightway makes plain and says, “The word or doctrine of reconciliation.” And yet more plainly expounding his words, he adds, that the ministers of Christ do, as it were, go an ambassage in Christ’s name, as if God himself should by his ministers exhort the people to be reconciled to God; to wit, by faithful obedience. They use the keys, therefore, when they persuade to faith and repentance. Thus do they reconcile men to God. Ministers Remit Sins. Thus they forgive sins; thus they open the kingdom of heaven and bring in the believers; much differing herein from those of whom the Lord spake in the Gospel, “Woe unto you, lawyers! for ye have taken away the key of knowledge: ye have not entered yourselves, and those that would have entered ye forbade” (Luke 11:52; Matt 23:13).

9. How Ministers Absolve. 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 to testify of it that it does particularly appertain 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 every one is to be put in mind that forgiveness of sins does belong unto him.

10. [6.] 4. Diligence in the Renewal of Life. But how diligent and careful the 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 do teach us. For the Lord said to him whom he had healed of palsy, “Behold, thou art made whole: sin no more, lest worse thing come unto thee” (John 5:14). Likewise to the woman taken in adultery he said, “Go thy way, and sin no more” (John 8:11 [TR]). By which words he did [not] mean that any man could be free from sin while he lived in this flesh; but he does commend unto us diligence and an earnest care, that we (I say) should endeavor by all means, and beg of God by prayers, that we fall not again into sins, out of which we are risen after the 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, cried 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 false accusation, I restore him fourfold” (Luke 19:8). After the same manner we preach that restitution and mercy, yea, and giving of alms, are necessary for them who 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” (Rom 6:12-13).

11. [7.] Errors. Wherefore we condemn all the ungodly speeches of those who abuse the preaching of the Gospel, and say, To return unto God is very easy, for Christ has purged for 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 to all sinners, and that this God does forgive all sins of the faithful, only that one sin excepted which is committed against the Holy Ghost (Mark 3:28-29).

12. The Sects. And, therefore, we condemn the old and new Novatians and Catharists; [Papal Indulgences.] and especially condemn the Pope’s painful doctrine of penance. And against his simony and his simoniacal indulgences we use that sentence of Simon Peter, “Thy money perish with thee, because thou hast thought 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).

13. Satisfactions. We also disallow those who think that themselves, by their own satisfactions, can make recompense for their sins (cf. Leo X, Bull “Cum postquam” [Denzinger 740a]; Council of Trent XIV, chap. 8 [Denzinger 904–905]). For we teach that Christ alone, by his death and passion, is the satisfaction, propitiation, or purging of all sins (Isa 53:4; 1 Cor 1:30; 1 John 2:2). 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.

Chapter XV: Of the True Justification of the Faithful [cf. CA IV]

1. [1.] What Is Justification? To justify, in the apostle’s disputation touching justification, does signify to remit sins, to absolve from the fault and the punishment thereof, to receive into favor, to pronounce a man just. For the apostle says to the Romans, “God is he that justifieth. Who is he that can condemn?” (Rom 8:33-34). Here to justify and to condemn are opposed. And in the Acts of the Apostles the apostle says, “Through Christ is preached unto you forgiveness of sins: and from all things (from which ye could not be justified by the law of Moses) by him every one that believes is justified” (Acts 13:38-39). For in the law, also, and in the prophets, we read, that “If a controversy were risen among any, and they came to judgment, the judge should judge them; that is, justify the righteous, and condemn the wicked” (Deut 25:1). And in Isa 5:22-23, “Woe to them which justify the wicked for a reward.”

2. [2.] We Are Justified on Account of Christ. Now, it is most certain that we are all by nature sinners, and before the judgment-seat God convicted of ungodliness, and guilty of death. But we are justified—that is, acquitted from sin and death— by God the Judge, through the grace of Christ alone, and not by any respect or merit of ours. For what is more plain than that which Paul says?— “All have sinned, and are destitute of the glory of God, and are justified freely by grace, through the redemption which is in Christ Jesus” (Rom 3:23-24).

3. [3.] Imputed Righteousness. For Christ took upon himself and bare the sins of the world, and did satisfy the justice of God. God, therefore, is merciful unto our sins for Christ alone, that suffered and rose again, and does not impute them unto us. But imputes the justice of Christ unto us for our own; so that now we are not only cleansed from sin, and purged, and holy, but also endued with the righteousness of Christ; yea, and aquitted from sin, death and condemnation (2 Cor 5:19-21); finally, we are righteous and heirs of eternal life (cf. Rom 5; Rom 8:17). To speak properly, then, it is God alone justifieth us, and that only for Christ, by not imputing unto us our sins, but imputing Christ’s righteousness unto us (Rom 4:23-25).

4. [4.] We Are Justified by Faith Alone. But because we do receive this justification, not by any works, but by faith in the mercy of God and in Chris; therefore, we teach and believe, with the apostle, that sinful man is justified only by faith in Christ, not by the law or any works. For the apostle says, “We conclude that man is justified by faith, without the works of law” (Rom 3:28). “If Abraham were justified by works, he hath whereof to boast; but not with God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness; but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness” (Rom 4:2-3, 5; Gen 15:6). And again, “Ye re saved by grace, through faith; and that not of yourselves: it is the gift of God; not by works, lest any might have cause to boast,” etc. (Eph 2:8-9). Therefore, because faith does apprehend Christ our righteousness, and does attribute all the praise of God in Christ; in this respect justification is attributed to faith, chiefly because of Christ, whom it receives, and not because it is a work of ours; for it is the gift of God. [5.] We Receive Christ by Faith. Now, that we do receive Christ by faith the Lord shows at large (John 6:27, 33, 35, 48-58), where he puts eating for believing, and believing for eating. For as by eating we receive meat, so by believing we are made partakers of Christ.

5. [6.] Justification Is Not Attributed Partly to Christ or to Faith, Partly to Us. Therefore, we do not divide the benefit of justification, giving part to the grace of God or to Christ, and part to ourselves, our charity, works, or merit; but we do attribute it wholly to the praise of God in Christ, and that through faith. Moreover, our charity and our works can not please God if they be done of such as are not just; wherefore, we must first be just before we can love or do any just works. We are made just (as we have said) through faith in Christ, by the mere grace of God, who does not impute unto us our sins, but imputes unto us the righteousness of Christ; yea, and our faith in Christ he imputes for righteousness unto us. Moreover, the apostle does plainly derive love from faith, saying, “The end of the commandment is love, proceeding from a pure heart, a good conscience, and faith unfeigned” (1 Tim 1:5)

6. [7.] James Compared with Paul. Wherefore, in this matter we speak not of a feign, vain, or dead faith, but of a lively and quickening faith: which, for Christ (who is life, and gives live), whom it apprehends, both is indeed, and is so called, a lively faith, and does prove itself to be lively by lively works. And, therefore, James does speak nothing contrary to this doctrine; for he speaks of a vain and dead faith, which certain bragged of, but had not Christ living within them by faith (Jas 2:14-26). And James also says that works do justify, yet he is not contrary to Paul (for then he were to be rejected); but he shows that Abraham did declare his lively and justifying faith by works. And so do all the godly, who yet trust in Christ alone, not to their own works. For the apostle said again, “I live no longer myself, but Christ liveth in me. And the life which I now live in the flesh, I live through the faith of the Son of God, who loved me, and gave himself for me. I do not frustrate the grace of God; for if righteousness be by the law, then Christ died without cause” (Gal 2:20-21).

Chapter XVI: Of Faith and Good Works; Of Their Reward, and of Man’s Merit [cf. CA VI, XX]

1. [1.] What Is Faith? Christian faith is not an opinion or human persuasion, but a sure trust, and an evident and steadfast assent of the mind; it is a most sure comprehension of the truth of God, set forth in the Scriptures and in the Apostles’ Creed; yea, and of God himself, the chief blessedness; and especially of God’s promise, and of Christ, who is the consummation of all the promises.

2. [2.] Faith Is the Gift of God. And this faith is a mere gift of God (Eph 2:8), because God alone of his power does give 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. The Increase of Faith. This faith has also its measures of increase; which, unless they were likewise given of God, the apostles would never have said, “Lord, increase our faith” (Luke 17:5).

3. [3.] Now, all these things which we have hitherto said 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 see” (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” (Rom 10:16; 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” (Tit 1:1). And again, “Faith cometh by hearing, and hearing by the word of God” (Rom 10:17). And in other places he oftentimes wills men to pray for faith.

4. [4.] Faith Efficatious and Active. And the same also called faith powerful, and 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 (Gal 5:22ff.).

5. [5.] Concerning Good Works. For we teach that genuine good works proceed from a lively faith by the Holy Spirit, 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 add, moreover, to your faith virtue; and to virtue, knowledge; and to knowledge, temperance,” etc. (2 Pet 1:5-6).

It was said before that the law of God, which is the will God, did prescribe 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). Works of Human Choice. But as for such works and worships of God as are taken up upon our liking, which St. Paul calls “will-worship” (Col 2:18, 23), they are not allowed of 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).

6. 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. [6.] The End of Good Works. Yea, 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 does reject (Matt 6:1, 5, 16), nor for lucre, which he also mislikes (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 the 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,” says he, “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, 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” (Tit 3:14).

7. [7.] Good Works Not Rejected. 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, “For 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 to purge us to be a peculiar a people to himself, zealous of good works” (Tit 2:14).

8. We therefore condemn all those who contemn good works, and do babble that they are needless and not to be regarded. [8.] We Are Not Saved by Good Works. 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 (Luke 23:40-43). For we are saved by grace and 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).

9. [9.] Good Works Please God. Now the works which we do are accepted and allowed of God through faith; because they who 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 ceased not to pray for you, that you may walk worthy of the Lord, and in all things please him, being fruitful in every good work” (Col 1:9-10). [10] We Teach True, Not False and Philosophical Virtues. 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 threatenings, large promises, and bountiful rewards, and that by exhorting, comforting, and rebuking.

10. [11.] God Gives a Reward for Good Works. For we teach that God does bestow great rewards on them that do good, according to that saying of the prophet, “Refrain thy voice from weeping, because thy works shall have a reward” (Jer 31:16; Isa 4). In the Gospel also the Lord said, “Rejoice, and be glad, because your reward is great in heaven” (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 owe nothing to any, yet he has promised to give a reward to those that faithfully worship him, notwithstanding that he do also give them grace to worship him. Besides, there are many things unworthy the majesty of God, and many imperfect thing are found in the works even of the saints; and yet because God does receive into favor and embrace those who work them for Christ’s sake, therefore he performs unto them the promised reward. For otherwise our righteousness is compared to a menstruous cloth wrap (Isa 64:6); yea, and the Lord in the Gospel says, “When ye have done all things that are commanded you, say, We are unprofitable servants: we have done that which was our duty to do” (Luke 17:10).

11. [12.] There Are No Merits of Men. So that though we teach that God does give 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” (cf. Enchiridion 107). 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 the blessed martyr Cyprian does gather out of this place, that “we must not boast of anything, seeing nothing is our own” (Ad Quirinum testimonia adversus unitate 3–4). We therefore condemn those who defend the merits of men, that they may make frustrate the grace of God.

Chapter XVII: Of the Catholic and Holy Church of God, and of the One Only Head of the Church [cf. CA VII–VIII]

1. [1.] The Church Has Always Existed and It Will Always Exist. 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—[What Is the Church?] that is, a company of the faithful called and gathered out of the world; a communion (I say) of all saints, that is, of them who truly know and rightly worship and serve the true God, in Jesus Christ the Saviour, by the word of the Holy Spirit, and who by faith are partakers of al those good graces which are freely offered through Christ. Citizens of One Commonwealth. These are all 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 the apostle calls them “fellow-citizens with the saints, and of the household of God” (Eph 2:19); terming the faithful upon 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 in the holy Catholic Church, the communion of saints.”

2. [2.] Only One Church for All Times. And, seeing that there is always but “one God, and one mediator between God and men, the man Jesus Christ” (1 Tim 2:5); also, one Shepherd of the whole flock (Ezek 34:22-23; John 10:16), one Head of this body (Col 1:24), and, to conclude, one Spirit, one salvation, one faith, one Testament, or covenant,— it follows necessarily that there is but one Church, [The Catholic 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 assent to the Roman clergy, who vaunt that the Church of Rome alone is in a manner Catholic.

3. [3.] Parts or Forms of the Church. 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. Militant and Triumphant. One part thereof they make to be the Church Militant, the other the Church Triumphant. The Militant wars still on earth, and fights against the flesh, the world, and 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 between themselves.

4. The Particular Church. Moreover, the Church Militant upon the earth has evermore had many particular churches, which must all, notwithstanding, be referred to the unity of the Catholic Church. [4.] 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. The Two Peoples. There are but two sorts of people, for the most part, mentioned: to wit, the Israelites and the Gentiles; or they who, of the Jews and Gentiles, were gathered to make a Church. There are also two Testaments, the Old and the New. The Same Church for the Old and the New People. 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.

5. [5.] The Church the Temple of the Living God. This holy Church of God is called “the house of the living God” (2 Cor 6:16; 1 Tim 3:15), “builded of living and spiritual stones” (1 Pet 2:5), “founded upon a rock” (Mat 16:18), “which can not be moved” (Heb 12:28), “upon a foundation besides which none can be laid” (1 Cor 3:11). Whereupon it is called “the pillar and ground of the truth” (1 Tim 3:15), [The Church Does Not Err.] that does not err, so long as it relies upon the rock Christ (1 Cor 10:4), and upon the foundation of the prophets and apostles (Eph 2:20). And no marvel if it do err, so often as it forsakes Him who is the alone truth. The Church as Bride and Virgin. 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 espoused you to one husband, that I may present you as a chaste virgin to Christ” (2 Cor 11:2). The Church as a Flock of Sheep. The Church is called “a flock of sheep under one shepherd,” even Christ (Ezek 34:22-23; John 10:16); [The Church as the Body.] also, “the body of Christ” (Col 1:24), because the faithful are the lively members of Christ, having him for their head. [Cf. Bullinger, Decades 5:80–83]

6. [6.] Christ the Sole Head of the Church. It is the head which has the pre-eminence 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 to the body, which has agreement with the body; and therefore the Church can not have any other head besides Christ. For as the Church is a spiritual body, so must it needs 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 the body, the Church: who is the beginning, the firstborn from the dead; that in all things he might have the pre-eminence” (Col 1:18). And in another place, “Christ,” saith he, “is the head of the Church: and he is the Saviour of the body” (Eph 5:23). And again, “Who is the head of the Church, which is his body, the fullness of him that filleth all in all” (Eph 1:22-23). Again, “Let us grow up into him in all things, which is the head, even Christ; by whom all the body being knit together, receiveth increase” (Eph 4:15-16).

7. [7.] 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 Militant here on earth, and the very vicar of Jesus Christ, who has (as they say) all fullness of power and sovereign authority in the Church (cf. Council of Lyons II [Denzinger 466]).

8. Christ the Only Pastor of the Church. For we hold and teach that Christ our Lord is, and remains still, the only universal pastor (Ezek 34:22-23; John 10:16), 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; [Vicar] and therefore stands not in need of any other to supply his room. For he is said to have a substitute, who is absent; but Christ is present with his Church, and is the head that gives life thereunto. No Primacy in the Church. 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, who sees not that they are to be counted in the number of them the apostles of Christ prophesied? as in Peter (2 Pet 2:1), and Paul (Acts 20:29; 2 Cor 11:13; 2 Thess 2:8-9), and in many other places.

9. [8.] No Disorder in the Church. Now, by taking away the Romish head we do not bring any confusion or disorder into the Church (1 Cor 14:40). 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 Romish head as is now pretended to keep it in order was not disordered or full of confusion. The Romish head doth maintain indeed his tyranny and corruption which have been brought into the Church; but in the mean time he hinders, resists, and, with all the might he can make, cuts off the right and lawful reformation of the Church.

10. [9.] Dissensions and Strife in the Church. They object against us that there have been great strifes and dissensions in our churches since they did sever themselves from the Church of Rome; and therefore can not 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 confusion, but of peace” (1 Cor 14:33), and, “Seeing there is among you emulation and contention, are ye not carnal?” (1 Cor 3:3). Yet may we not deny 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 (Acts 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 mean time, 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).

11. [10] Of the Notes or Signs of the True Church. 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. Firstly and chiefly, the lawful and sincere preaching of the word of God as it is left unto us in the writings of the prophets and the apostles, which do 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, because they know not his voice” (John 10:5, 27-28).

12. 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 outside but only in Christ, and by faith in him; because they do acknowledge Christ the only head and foundation of his Church (1 Cor 3:11), and, being surely founded on him, do daily repair themselves by repentance, and do with patience bear the cross laid upon them; and, besides, by unfeigned love joining themselves to all the members of Christ, do thereby 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 unto us by his apostles, using them in no other way 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, which are not such as we have heard they ought to be, howsoever, in the mean time, they brag of the succession of bishops, of unity, and of antiquity. Moreover, we have a charge from the apostles of Christ “to shun the worship of idols” (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; 1 Cor 6:9; 2 Cor 6:17).

13. [11.] Outside the Church of God There Is No Salvation. But as for communicating with the true Church of Christ, we so highly esteem it that we say plainly that none can live before God who 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 (Heb 11:7; 1 Pet 3:20); 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 in no wise separate themselves from the true Church of Christ [cf. 1 Pet 2:5; 2HC XVII.5.(5.)].[7]

14. [12.] The Church Is Not Bound to Its Signs. But as yet we do not so strictly shut up the Church within those marks before mentioned, as thereby to exclude those out of the Church who either do not participate of the sacraments (not willingly, nor upon contempt; but who, being constrained by necessity, do against their will abstain from them, or else do want them), or in whom faith does sometimes fail, 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 (Gen 14:17-24; Matt 2:1-12). We know what befell the people of God in the captivity of Babylon, where they were without their sacrifices seventy years. We know what happened to St. Peter, who denied his Master, and what is wont daily to happen among the faithful and chosen of God who go astray and are full of infirmities. We know, moreover, what manner of churches the churches in Galatia and Corinth were in the apostles’ time: in which St. Paul condemns many and heinous crimes; yet he calls them holy churches of Christ (1 Cor 1:2; Gal 1:2).

15. [13.] The Church Appears at Times to Be Extinct. Yes, and it happens 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 to remain; as we see fell out in the days of Elijah (1 Kgs 19:10, 14), and at other times. And yet, in the mean time, the Lord has in this world, even in this darkness, his true worshippers, and those not a few, but even seven thousand and more (1 Kgs 19:18; Rev 7:3-4, 9). For the apostle cries, “The foundation of the Lord standeth sure, and hath this seal, The Lord knoweth who are his,” etc. (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.

16. [14.] Not All Who Are in the Church Are of the Church. 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, who outwardly do hear the word of God, and publicly receive the sacraments, and do 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 length laid open in their true character. For the Apostle John says, “They went out from us, but they were not of us; for if they had been of us, they would have remained with us” (1 John 2:19). Yet these men, while they do pretend religion, are accounted to be in the Church. Even as traitors in a commonwealth, before they be detected, are accounted in the number of good citizens; and as the cockle and darnel and chaff are found among the wheat; and as wens 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 drag-net, which draws up fishes of all sorts; and to a field, wherein is found both darnel and good corn (Matt 13:47-50 and Matt 13:24-30). [15] We Must Not Judge Rashly or Prematurely. Hence we must be very careful not to judge rashly before the time, nor 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 can not separate from it. Again, we must be very vigilant lest the godly, falling fast asleep, the wicked grow stronger, and do some mischief in the Church.

17. [16.] The Unity of the Church Is Not External Rites. Furthermore, we teach that it is carefully to be marked, wherein especially the truth and unity of the Church consists, lest that 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. The 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 does consist in several points of doctrines, in the true and uniform preaching of the Gospel, and in such rites as the Lord himself expressly set down. And here we urge that saying of the apostle very earnestly, “Let us, as many as are perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless whereunto we have already attained, let us walk by the same rule, let us mind the same thing” (Phil 3:15-16 [TR]).

Chapter XVIII: Of the Ministers of the Church, Their Institution and Offices [cf. CA XIV]

1. [1.] God Uses Ministers in the Building of the Church. 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 so long as the Church remains on 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. Institution and Origin of Ministers. True it is 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, by whose means God does work the salvation of mankind. [2.] The Ministry Is Not to Be Despised. For which cause we give counsel to beware that we do not so attribute the things appertaining to our conversion and instruction unto the secret virtue of the Holy Spirit as to make void 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 him whomsoever I send receiveth me; and he that receiveth me receiveth him that 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 over into Macedonia, and help us” (Acts 16:9). And in another place the same apostle says, “We are laborers together with God; ye are God's husbandry, ye are God’s building” (1 Cor 3:9).

2. [3.] 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 the Lord in the Gospel, “No man can come to me, except the Father which hath sent me draws him” (John 6:44), and the words of the apostle, “Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? So then neither is he that planteth any thing, nor he that watereth, but God that giveth increase” (1 Cor 3:5, 7). God Moves the Hearts of Men. Therefore let us believe that God does teach us by his word, outwardly through his ministers, and does inwardly move and persuade the hearts of his elect unto belief by his Holy Spirit (Prov 21:1); 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 this our Declaration.

3. [4.] Who the Ministers Are and of What Sort God Has Given to the World. God has used for his ministers, even from the beginning of the world, the best and most eminent men in the world (for, although some of them were inexperienced in worldly wisdom or philosophy, yet surely in true divinity they were most excellent)—namely, the patriarchs, to whom he spake 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. They were followed by Moses and the prophets renowned throughout all the world.

4. Christ the Teacher. Then, after all these, our heavenly Father sent his only-begotten Son, the most perfect teacher of the world; in whom is hidden the wisdom of God (Col 2:3), and from whom we derive that most holy, perfect, and pure doctrine of the Gospel. 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, has 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 sent his only-begotten Son, and, with him, the apostles and teachers of this Church.

5. [5.] Ministers of the New Testament. 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. The apostles remained in no certain place, but gathered together divers church 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. Prophets. The prophets, in old time, did foresee and foretell things to come; and, besides, did interpret the Scripture; and such are found some among us at this day. Evangelists. They were called evangelists, who were the penmen 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. Bishops are the overseers and watchmen of the Church, who distribute food and other necessities to the Church. Presbyters. The elders are the ancients and, as it were, the senators and fathers of the Church, governing it with wholesome counsel. Pastors. The pastors both keep the Lord’s flock, and also provide things necessary for it. Teachers. 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.

6. [6.] Papal Orders. But in process of time there were many more names of ministers brought into the Church. For some were created patriarchs, others archbishops, other suffragans; also, metropolitans, archdeacons, deacons, subdeacons, acolytes, exorcists, choristers, porters, and I know not what others, as cardinals, provosts, and priors; abbots, greater and lesser; order, higher and lower. But touching all these, we little heed what they have been in times, past, or what they are now; it is sufficient for us that, so much as concerns ministers, we have the doctrine of the apostles.

7. [7.] Concerning Monks [cf. CA XXVII]. We, therefore, knowing certainly that monks, and the orders or sects of them, are instituted neither by Christ nor by his apostles, we teach that they are so far from being profitable that they are pernicious and hurtful to the Church of God. For, although in former times they were 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 be now all the whole world sees and perceives. They pretend I know not what vows; but they lead a life altogether disagreeing from their vows: so that the very best of them may justly be numbered among those of whom the apostle speaks, “We hear that there are some among you which walk inordinately, working not at all, but are busybodies,” etc. (2 Thess 3:11). Therefore, we have no such in our churches; and, besides, we teach that they should not be suffered to rout in the churches of Christ.

8. [8.] Ministers Are to Be Called and Elected. 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 by the Church, and that in due order, without any tulmult, 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 are of good report for moderation and an honesty of life, according to that apostolic rule which St. Paul gives in 1 Tim 3:2-7 and Tit 1:7-9. Ordination. And those who are chosen let them be ordained by the elders with public prayer, and laying on of hands. We do here, therefore, condemn all those who run of their own accord, being neither chosen, sent, nor ordained (Jer 23:32). We do also utterly disallow unfit ministers, and such as are not furnished with gifts requisite for a pastor.

9. In the mean time 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.

10. [9.] Priesthood of All Believers. The apostles of Christ do term all those who believe in Christ ‘priests;’ not in regard to their ministry, but because that all the faithful, being made kings and priests, may, through Christ, offer up spiritual sacrifices unto God (Exod 19:6; 1 Pet 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 have said even now, is common to all Christians; not so is 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.

11. [10.] Priests and Priesthood. 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; 4:14–16). And he himself remains the only priest forever (Heb 5:6; 6:20; 7); 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 Saviour, for the quick and the dead (Council of Trent XXII, chaps. 1, 4 [Denzinger 957, 960]); but ministers, who may teach and administer the sacraments [cf. Bullinger, Decades 3:285]. [11.] The Nature of the Ministers of the New Testament. 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, “so account of us, as of the ministers of Christ, and stewards of the mysteries of God” (1 Cor. 4:1). So that the apostle wants us to esteem ministers as ministers. Now the apostle calls them u(phre/taj, as it were under-rowers, who 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 commandment 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 place it expressly declared who is the Master, even Christ; to whom the ministers are in subjection in all the functions of their ministry.

12. Ministers as Stewards of the Mysteries of God. 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, especially in Eph 3:4, does call “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 steward,” whom “his Lord shall make ruler over his household, to give them their portion of meat 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 25:14-30; Luke 19:12-13).

13. [12.] The Power of Ministers of the Church [cf. CA XXVIII]. 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 18:3-4; 20:26). Indeed, there is one kind of power which is mere and absolute power, called the power of right. According to this power all things in the whole world are subject to 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 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).

14. The Lord Reserves True Power for Himself. 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 does still keep and use his own power, thereby governing all things. The Power of the Office and of the Minister. 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. The Keys. For we see that a master does give unto the steward of his house authority and power over his house, and for that cause delivers him the keys, that he may admit or exclude such as his master will have admitted or excluded. According to this power does the minister, by his office, that which the Lord has commanded him to do; and the Lord does ratify and confirm that which he does, and will have the deeds of his ministers to be acknowledged and esteemed by his own deeds.

15. Unto which end are those speeches in the Gospel: “I will give unto thee the keys of the kingdom of heaven; and whatsoever you 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 deal not in all things as the Lord has commanded him, but pass the limits and bounds of faith, then the Lord does make 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 do esteem them as done of the Lord himself. But touching the keys we have spoken somewhat before.

16. [13.] The Power of Ministers Is One and the Same, and Equal. 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 that is chief among you, let him be as he that doth serve” (Luke 22:26; Matt 20:27); they kept themselves by humility, and did mutually aid one another in the government and preservation of the Church. Order to Be Preserved. Notwithstanding, for order’s sake, some one of the ministers called the assembly together, propounded unto the assembly the matters to be consulted of, 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.

17. So did St. Pete, as we read in the Acts of the Apostles (Acts 6; 11:4–18; 15:7) who yet for all that neither was above the rest, not had greater authority thant 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 proceedeth from unity, to signify unto us that there is but one Church” (De catholicae ecclesiae unitate 4). [14.] When and How One Was Placed Before the Others. St. Jerome also, in his commentary upon the Epistle of Paul to Titus (Comm. Tit. 1:5), 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 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 avouch this as an order set down of God; for straightway 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.

18. [15.] The Duties of Ministers. The offices of the ministers are divers; yet, notwithstanding, most men do 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 (1 Thess 5:12); yea, and to urge them to go forward in the way of the Lord who do stand still, or linger and go slowly on: moreover, to comfort and to strengthen those which are faint-hearted, and to arm them against the manifold temptations of Satan; to rebuke offenders; to bring them home that go astray; to raise them that are fallen; to convince the gainsayers (Tit 1:9); 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 a holy unity; and to encounter schisms. To conclude, to catechise the ignorant, commend the necessity of the poor to the Church, to visit and instruct those that are sick, or entangled with divers temptations, and so 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 fastings, that is, a holy abstinency, and most carefully to look to those things which belong to the tranguillity, peace, and safety of the Church.

19. And to the end that the minister may perform all these things the better, and with more ease, it is required of him that he be 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 does show forth a good example unto all men of holiness of life.

20. [16.] Discipline. And seeing that there must be discipline in the Church, and that, among the ancient Fathers, excommunication was in used, and there were ecclesiastical judgments among the people of God, wherein this discipline was exercised by godly men; it belongs also to 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 rules is always to be holden, that “all things ought to be done to edification, decently, and in order” (1 Cor 14:26, 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 forbade the cockle to be plucked up in the Lord’s field, because there would be danger lest the wheat also be plucked up with it (Matt 13:29).

21. [17.] Even Evil Ministers Are to Be Heard. 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 be out of the mouths of evil ministers; foreasmuch as the Lord himself said, “Observe and do whatsoever they bid you observe, but do ye not after their works” (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 be administered by ungodly ministers. Of which matter Augustine, that blessed servant of God, did reason diversely out of the Scriptures against the Donatists.

22. [18.] Synods. Yet, notwithstanding there ought to be a discipline among the ministers—for there should be intelligent inquiry in the synods toughing the life and doctrine of the ministers—those that offend should be rebuked of the elders, and be brought into the way, if they be not past recovery; or else be deposed, and, as wolves, be driven from the Lord’s flock by the true pastors if they be incurable. For, if they be false teachers, they are in no wise to be tolerated. Neither do we disallow of general councils, if that they be taken up according to the example of the apostles, to the salvation of the Church, and not to the destruction thereof.

23. [19.] The Worker Is Worthy of His Reward. The faithful ministers also are worthy (as good workmen) of their reward; neither do they offend when they receive a stipend, and all things that be necessary for themselves and their family. For the apostle shows that these things are for just cause given by the Church, and received by 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 apostolical doctrine, who condemn and rail upon those ministers who live from the ministry.

Chapter XIX: Of the Sacraments of the Church of Christ [cf. CA XIII]

1. [1.] The Sacraments [Are] Added to the Word and What They Are. God even from the beginning added unto the preaching of the Word his sacraments, or sacramental signs, in his Church. And to this does the holy Scripture plainly testify. Sacraments are mystical symbols, or holy rites, or sacred actions, ordained by God himself, consisting of his Word, of outward signs, and of things signified: whereby he keeps in continual memory, and recalls to mind, in his Church, his great benefits bestowed upon man; and whereby he seals up his promises, and outwardly represents, and, as it were, offers unto our sight those things which inwardly he performs unto us, and therewithal strengthens and increases our faith through the working of God’s Spirit in our hearts; lastly, whereby he does separate us from all other people and religions, and consecrates and binds us wholly unto himself, and gives us to understand what he requires of us.

2. [2.] Some Are Sacraments of the Old, Others of the New, Testament. These sacraments are either of the Old Church or of the New. The sacraments of the Old were Circumcision, and the Paschal Lamb, which was offered up; under which name, reference is made to the sacrifices which were in use from the beginning of the world. The Number of Sacraments of the New People. The sacraments of the New Church are Baptism and the Supper of the Lord.

[3.] Some there are who reckon seven sacraments of the New Church. Of which number we grant that Repentance, Matrimony, and the Ordination of ministers (we mean not the popish, but the apostolical ordination) are very profitable, but no sacraments. As for confirmation and extreme unction, they are mere devices of men, which the Church may very well spare, without any damage or inconvenience at all; and, therefore, we have them not in our churches, because there are certain things in them which we can by no means allow of. As for that merchandise which the Romish prelates use in ministering their sacraments, we utterly abhor it.

3. The Author of the Sacraments. The author and institutor of all sacraments is not any man, but God alone: for man can by no means ordain sacraments; because they belong to the worship of God, and it is not for man to appoint and prescribe a service of God, but to embrace and retain that which is taught unto him by the Lord. Besides, the sacramental signs have God’s promises annexed to them, which necessarily require faith: now faith stays itself only upon the Word of God; and the Word of God is resembled to writings or letters, the sacraments to seals, which the Lord alone sets to his own letters. [4.] Christ Still Works in Sacraments. And as the Lord is the author of the sacraments, so he continually works in that Church where they are rightly used; so that the faithful, when they receive them from the ministers, do know that the Lord works in his own ordinance, and therefore they receive them as from the hand of God; and the minister’s faults (if there be any notorious in them) can not hurt them, seeing they do acknowledge the goodness of the sacraments to depend upon the ordinance of the Lord. The Author and the Ministers of the Sacraments to Be Distinguished. For which cause they put a difference, in the administration of the sacraments, between the Lord himself and his minister; confessing that the substance of the sacraments is given them by the Lord, and the outward signs by the ministers of the Lord.

4. [5.] The Substance or Chief Thing in the Sacraments. But the principal thing, which in all sacraments is offered by the Lord, and chiefly regarded by the godly of all ages (which some have called the substance and matter of the sacraments), is Christ our Savior—that only sacrifice (Heb 10:12); and that Lamb of God slain from the foundation of the world (Rev 13:8); that rock, also, of which all our fathers drank (1 Cor 10:4), by whom all the elect are circumcised with the circumcision made without hands, through the Holy Spirit (Col 2:11-12), and are washed from all their sins (Rev 1:5; 1 Cor 6:11), and are nourished with the very body and blood of Christ unto eternal life (John 6:54).

5. [6.] The Similarity and Difference in the Sacraments of Old and New Peoples. Now, in respect of that which is the chief thing, and the very matter and substance of the sacraments, the sacraments of both covenants are equal. For Christ, the only Mediator and Saviour of the faithful, is the chief thing and substance in them both: one and the same God is author of them both: they were given unto both churches as signs and seals of the grace and promises of God; which should call to mind and renew the memory of God’s great benefits to them, and should distinguish the faithful from all the religions in the world; lastly which should be received spiritually by faith, and should bind the receivers unto the Church, and admonish them of their duty. In these, I say and such like things, the sacraments of both churches are not unequal, although in the outward signs they are diverse.

6. [7.] And, indeed, we do yet put a greater difference between them; for ours are more firm and durable, as those which are not to be changed to the end of the world. Again, ours testify that the substance and promise is already fulfilled and performed in Christ, whereas the other did only signify that they should be fulfilled. And again, ours are more simple, and nothing so painful, nothing so sumptuous, nor so full of ceremonies. Moreover, they belong to greater people, that is dispersed through the face of the whole earth; and because they are more excellent, and do by the Spirit of God stir up in us a greater measure of faith, therefore a more plentiful measure of the spirit does follow them.

7. [8.] Our Sacraments Succeed the Old Which Are Abrogated. But now, since Christ the true Messiah is exhibited unto us, and the abundance of grace is poured forth upon the people of the New Testament, the sacraments of the Old Law are surely abrogated and have ceased; and in their stead the sacraments of the New Testament are placed—namely, for Circumcision, Baptism; and for the Paschal Lamb and sacrifices, the Supper of the Lord.

8. [9.] In What the Sacraments Consist. And as in the old Church the sacraments consisted of the word, the sign, and the thing signified; so even at this day they are composed, as it were, of the same parts. For the Word of God makes them sacraments, which before were none. The Consecration of the Sacraments. For they are consecrated by the Word and declared to be sanctified by him who first ordained them. To sanctify or consecrate a thing is to dedicate it unto God, and unto holy uses; that is, to take it from the common and ordinary use, and to appoint it to some holy use. As in Baptism, the outward sign is the element of water, and that visible washing which is done by the minister; but the thing signified is regeneration and the cleansing from sins. Likewise, in the Lord’s Supper, the outward sign is bread and wine, taken from things commonly used for meat and drink; but the thing signified is the body of Christ which was given, and his blood which was shed for us, or the communion of the body and blood of the Lord. Wherefore, the water, bread, and wine, considered in their own nature, and out of this holy use and institution of the Lord, are only that which they are called, and which we find them to be. But let the Word of God be added to them, together with invocation upon his holy name, and the renewing of their first institution and sanctification, and then these signs are consecrated, and declared to be sanctified by Christ. For Christ’s first institution and consecration of the sacraments stands yet in force in the Church of God, in such sort that they who celebrate the sacraments no otherwise than the Lord himself from the beginning has appointed, have still, even to this day, the use and benefit of that first and most excellent consecration. And for this cause, in the administration of the sacraments, the very words of Christ are repeated.

9. [10.] Signs Take Name of Things Signified. And as we learn out of the Word of God that these signs were appointed unto another end and use than the common one, therefore we teach that they now, in this their holy use, do take upon them the names of things signified, and are not still called bare water (John 3:3, 5), bread, or wine; but that the water is called “regeneration, and washing of the new birth” (Tit 3:5), and the bread and wine “the body of the Lord” (Matt 26:26-27; 1 Cor 10:16), or the pledges and sacraments of his body and blood. Not that the signs are turned into the things signified, or cease to be that which in their own nature they are (for then they could not be sacraments, which should consist only the thing signified, and have no signs); [The Sacramental Union.] but therefore do the signs bear the names of things, because they are mystical tokens of holy things, and because the signs and things signified are sacramentally joined together; joined together, I say, or united by a mystical signification, and by the purpose and will of him who first instituted them.

10. For the water, bread, and wine are not common, but holy signs. And he that instituted water in Baptism did not institute it with that mind and purpose that the faithful should only be dipped in the water of Baptism; and he which commanded the bread to be eaten and the wine to be drunk in the Supper did not mean that the faithful should only receive bread and wine without any further mystery, as they eat bread at home in their houses: but that they should spiritually be partakers of the things signified, and by faith be truly purged from their sins, and be partakers of Christ also.

11. [11.] The Sects. And, therefore, we can not allow of them who attribute the consecration of the sacraments to I know what syllables; to the rehearsal of certain words pronounced by him that is consecrated, and that has an intent of consecrating (cf. Council of Trent XIII, chaps. 3–4; can. 4; IV. can. 11 [Denzinger 876–77; 886; 854]); or to some accidental things which are not left unto us either by the word, or by the example, of Christ or his apostles. We do also mislike the doctrine of those that speak no otherwise of the sacraments than of common signs, not sanctified, nor effectual (cf. Zwingli, De vera et falsa religione commentarius). We condemn them also who, because of the invisible things, do despise the visible, and think the signs superfluous, because they do already enjoy the things themselves; such were the Messalians, as it is recorded. The Thing Signified Is Neither Included in or Bound to the Sacraments. We do disallow their doctrine also who teach that grace and the things signified are to be so tied to and included in the signs that whosoever do outwardly receive the signs must needs inwardly participate in the grace, and in the things signified, what manner of men soever they be (cf. Luther, The Large Catechism).

12. [12.] Notwithstanding, as we esteem not the goodness of the sacraments by the worthiness or unworthiness of the ministers, so likewise we do not weigh them by the condition of the receivers. For we know that the goodness of the sacraments does depend upon faithfulness, or truth, and the mere goodness of God. For even as the God’s Word remains the true Word of God; wherein not only bare words are uttered when it is preached, but therewithal the things signified by the words are offered of God, although the wicked and unbelievers hear and understand the words, yet enjoy not the things signified, because they receive them not by true faith; even so the sacraments, consisting of the Word, the signs, and the things signified, continue true and perfect sacraments, not only because they are holy things, but also because God offers the things signified, howsoever the unbelievers receive not the things which are offered. This comes to pass, not by any fault in God, the author and offerer of them, but by the fault of men, who do receive them without faith, and unlawfully: “whose unbelief can not make the truth of God of none effect” (Rom 3:3).

13. The Purpose for Which Sacraments Were Instituted. Now, forasmuch as in the beginning, where we showed what the sacraments were, we did also, by the way, set down to what end they were ordained, it will not be necessary to trouble ourselves with repeating any thing which has been already handled. Next, therefore, in order, it remains to speak severally of the sacraments of the Christian Church.

Chapter XX: Of Holy Baptism [cf. CA IX]

1. [1.] The Institution of Baptism. 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 Spirit” (Matt 28:19). And Peter also, when divers demanded of him what they ought to do, said to them, in 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 Spirit” (Acts 2:38). Hence baptism is called by some a sign of initiation for God’s people, whereby the elect of God are consecrated unto God.

2. [2.] One Baptism. There is but one baptism in the Church of God (Eph 4:5); for it is sufficient to be once baptized or consecrated unto God. For baptism once received does continue all a man’s life, and is a perpetual sealing of our adoption unto us. What It Means to Be Baptized. 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; yea, and in this life to be called after the name of God; that is to say, to be called a son of God (Matt 28:19; cf. Matt 3:16-17; Gal 3:26-27); to be purged also from the filthiness of sins, and to be endued with the manifold grace of God, in order to lead a new and innocent life (Acts 22:16; Rom 6:5). [3.] Baptism, therefore, does call to mind and keep in remembrance the great benefit of God performed to mankind. 3. For we are all born in the pollution of sin and are the children of wrath (Eph 2:3). But God, who is rich in mercy, does freely purge us from our sins by the blood of his Son (Eph 2:4), and in him adopts us to be his sons (Eph 1:5), and by a holy covenant does join us to himself, and does enrich us with divers gifts, that we might live a new life (Eph 2:1-7). All these things are sealed up 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. We Are Baptized with Water. And therefore are we baptized, that is, washed or sprinkled with visible water. For the water makes clean that which is filthy, and refreshes and cools the bodies that fail and faint. And the grace of God deals in like manner with the soul; and that invisibly and spiritually.

4. [4.] The Obligation of Baptism. Moreover, by the sacrament of baptism God does separate us from all other religions and nations, and does consecrate us a peculiar people to himself, [as his heritage or treasure] (Ps 33:12). We, therefore, by being baptized, do confess our faith, and are bound to give unto God obedience, mortification of the flesh, and newness of life; yea, and we are soldiers enlisted for the holy warfare of Christ, that all our life long we should fight against the world, Satan, and our flesh. Moreover, we are baptized into one body of the Church, that we might well agree with all the members of the Church in the same religion and mutual duties (1 Cor 12:13).

5. [5.] The Form of Baptism. We believe that the most perfect form of baptism is that by which Christ was baptized, and which the apostles did use. Those things, therefore, which by man’s device were added afterwards and used in the Church we do not consider necessary to the perfection of baptism. Of this kind is exorcism, the use of lights, oil, spittle (cf. John 9:6), and such other things; as, namely, that baptism is twice every year consecrated with divers ceremonies. But 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 the first blessing of God upon it.

6. [6.] The Minister of Baptism. We teach that baptism should not be ministered in the Church by women or midwives. For Paul secludes women from ecclesiastical callings (1 Cor 14:34-35); but baptism belongs to ecclesiastical offices (1 Tim 2:9-15).

[7.] Anabaptists. We condemn the Anabaptists, who deny that young infants, born of faithful parents, are to be baptized (cf. The Schleitheim Confession 1). For, according to the doctrine of the Gospel, “theirs is the kingdom of God” (Matt 19:14; Mark 10:14; Luke 18:16), and they are written in the covenant of God (Gen 17:7; Acts 2:39; 3:25; 1 Cor 7:14). Why, then, should not the sign of the covenant of God be given to them? Why should they not be consecrated by holy baptism, who are God’s peculiar people and are in the Church of God? We condemn also the Anabaptists in the rest of those peculiar opinions which they hold against the Word of God. We therefore are not Anabaptists, neither do we agree with them in any point that is theirs.

Chapter XXI: Of the Holy Supper of the Lord [cf. CA X]

1. [1.] The Supper of the Lord. The Supper of the Lord (which is called the Lord’s Table [Mal 1:7, 12 (?)], and the Eucharist, that is, a Thanksgiving [1 Cor 10:16 (variant); cf. Matt 26:27]) is, therefore, commonly called a supper, because it was instituted by Christ at his last supper, and does as yet represent the same, and because in it the faithful are spiritually fed and nourished. [2.] The Author and Consecrator of the Supper. For the author of the Supper of the Lord is not an angel or man, but the very Son of God, our Lord Jesus Christ, who did first of all consecrate it to his Church. And the same blessing and consecration does still remain among all those who celebrate no other but that very Supper, which the Lord did institute, and at that do recite the words of the Supper of the Lord, and in all things look unto the one Christ by a true faith; at whose hands, as it were, they do receive that which they do receive by the ministry of the ministers of the Church.

2. [3.] A Memorial of God’s Benefits. The Lord, by this sacred rite, would have that great benefit to be kept in fresh remembrance which he procured for mankind; to wit, that by giving up his body to death and shedding his blood he has forgiven us all our sins, and redeemed us from eternal death and the power of the devil, and now feeds us with his flesh, and gives us his blood to drink: which things, being apprehended spiritually by a true faith, do nourish us up to life everlasting. And this so great a benefit is renewed so oft as the Supper is celebrated. For the Lord said, “Do this in remembrance of me” (Luke 22:19).

By this holy Supper also it is sealed unto us, that the very body of Christ was truly given up for us, and his blood shed for the remission of our sins, lest our faith might somewhat waver.

3. [4.] The Sign and Thing Signified. And this is outwardly represented unto us by the minister in the sacrament, after a visible manner, and, as it were, laid before our eyes to be seen, which is inwardly in the soul invisibly performed by the Holy Spirit. Outwardly, bread is offered by the minister, and the words of the Lord are heard: “Take, eat; this is may body”; and, “Drink ye all of it; this is my blood” (Matt 26:26-28; Luke 22:17-20). Therefore the faithful do receive that which is given by the ministers of the Lord, and do eat the bread of the Lord, and do drink of the Lord’s cup. And at the same time inwardly, by the working of Christ through the Holy Spirit, they receive also the flesh and blood of the Lord, and do feed on them unto life eternal. For the flesh and blood of Christ is true meat and drink unto life eternal (John 6:55-58): yea, Christ himself, in that he was delivered for us, and is our Saviour, is that special thing and substance of the Supper: and there we suffer nothing to be put in his place.

4. [5.] But that it may the better and more plainly be understood how the flesh and blood of Christ are the meat and drink of the faithful, and are received by the faithful unto life eternal, we will add, moreover, these few things:

Eating is of divers sorts. (1.) There is corporeal eating, whereby meat is taken into a mn’s mouth, chewed with the teeth, swallowed down, and digested. After this manner did the Capernaites in times past think that they should eat the flesh of the Lord; but they are confuted by him (John 6:30-63). For as the flesh of Christ could not be eaten bodily, without great wickedness and cruelty, so is it not food for the body, as all men do confess (cf. Augustine, De doctrina christiana 3.55). We therefore disallow that canon in the Pope’s decrees, Ego Berengarius (Gratian’s Decretum III [De Consecrat.] 2.42). For neither did godly antiquity believe, neither yet do we believe, that the body of Christ can be eaten corporeally and essentially, with a bodily mouth.

5. [6.] Spiritual Eating of the Lord. (2.) There is also a spiritual eating of Christ’s body; not such one whereby it may be thought that the very meat is changed into the spirit, but whereby (the Lord’s body and blood remaining in their own essence and property) those things are spiritually communicated unto us, not after a corporeal, but after a spiritual manner, through the Holy Spirit, who does apply and bestow upon us those things (to wit, remission of sins, deliverance, and life eternal) which are prepared for us by the flesh and blood of our Lord, sacrificed for us; so that Christ does now live in us, as we live in him; and does cause us to apprehend him by true faith to this end, that he may become unto us such a spiritual meat and drink, that is to say, our life.

6. [7.] Christ as Our Food Sustains Us in Life. For even as corporeal meat and drink do not only refresh and strengthen our bodies, but also keep them in life; even so the flesh of Christ delivered for us, and his blood shed for us, do not only refresh and strengthen our souls, but also do preserve them alive, not so far as they are corporeally eaten and drunken, but so far as they are communicated unto us spiritually by the Spirit of God, the Lord saying, “The bread that I will give is my flesh, which I will give for the life of the world” (John 6:51): also it is the spirit that gives life: “the flesh” (to wit, corporeally eaten) “profiteth nothing; the words which I speak unto you, they are spirit and they are life” (John 6:63). [8.] Christ Received by Faith. And as we must by eating receive the meat into our bodies, to the end that it may work in us, and show its efficacy in us (because, while it is without us, it profiteth us not at all); even so it is necessary that we receive Christ by faith, that he may be mad ours, and that he live in us, and we in him. For he says, “I am the bread of life; he that cometh to me shall not hunger, and he that believeth in me shall not thirst any more” (John 6:35); and also, “He that eateth me, shall live through me; and he abideth in me, and I in him” (John 6:57, 56).

7. [9.] Spiritual Food. From all this it appears manifestly, that by spiritual meat we mean not any imaginary thing, but the very body of our Lord Jesus, given to us; which yet is received by the faithful not corporeally, but spiritually by faith: in which point we do wholly follow the doctrine of our Lord and Saviour Christ, in John 6. [10.] Eating Necessary for Salvation. And this eating of the flesh and drinking of the blood of the Lord is so necessary to salvation that without it no man can be saved. But this spiritual eating and drinking takes place also without the Supper of the Lord, even so often as, and wheresoever, a man does believe in Christ. To which purpose that sentence of St. Augustine does happily belong, “Why dost thou prepare thy teeth and belly? Believe, and thou hast eaten” (Augustine, In Evangelium Johannis tractatus 25.12).

8. [11.] Sacramental Eating of the Lord. (3.) Besides that former spiritual eating, there is a sacramental eating of the body of the Lord; whereby the believer not only is partaker, spiritually and internally, of the true body and blood of the Lord, but also, by coming to the Table of the Lord, does outwardly receive the visible sacraments of the body and blood of the Lord. True it is, that by faith the believer did before receive the food that gives life, and still receives the same; but yet, when he receives the sacrament, he receives something more. For he goes on in continual communication of the body and blood of the Lord, and his faith is daily more and more kindled, more strengthened and refreshed, by the spiritual nourishment. For while we live, faith has continual increasings; and he that outwardly does receive the sacrament with a true faith, the same does not only receive the sign, but also does enjoy (as we said) the thing itself. Moreover, the same does obey the Lord’s institution and commandment, and with a joyful mind give thanks for his redemption and that of all mankind, and makes a faithful remembrance of the Lord’s death, and does witness the same before the Church, of which body he is a member. This also is sealed to those who receive the sacrament, that the body of the Lord was given, and his blood shed, not only for men in general, but particularly for every faithful communicant, whose meat and drink he is, to life eternal.

9. [12.] Unbelievers Take the Sacrament to Their Judgment. But as for him that without faith comes to this Holy Table of the Lord, he he is made partaker of the outward sacrament only; but the matter of the sacrament, from whence comes life unto salvation, he receives not at all; and such men do unworthily eat of the Lord’s Table. “Now they who do unworthily eat of the Lord’s bread or drink of the Lord’s cup, they are guilty of the body and blood of the Lord, and they eat and drink it to their judgment” (1 Cor 11:27-29). For when they do not approach with true faith, they do despite unto the death of Christ, and therefore eat and drink condemnation to themselves.

10. [13.] The Presence of Christ in the Supper. We do not, therefore, so join the body of the Lord and his blood with the bread and wine, as though we thought that the bread is the body of Christ, more than after a sacramental manner; or that the body of Christ does lie hid corporeally under the bread, so that it ought to be worshiped under the form of bread; or yet that whosoever he be who receives the sign, receives also the thing itself. The body of Christ is in the heavens, at the right hand of the Father; and therefore our hearts are to be lifted up on high, and not to be fixed on the bread, neither is the Lord to be worshiped in the bread. Yet the Lord is not absent from his Church when she celebrates the Supper. The sun, being absent from us in the heavens, is yet, notwithstanding, present among us effectually: how much more Christ, the Sun of Righteousness (cf. Mal 4:2), though in body he be absent from us in the heavens, yet is present among us, not corporeally, but spiritually, by his lively operation, and so as he himself promised, in his Last Supper, to be present among us (John 14-16; esp. John 14:19 and 15:1–5). Whereupon it follows that we have not the Supper without Christ, and yet that we may have meanwhile an unbloody and mystical supper, even as all antiquity called it.

11. [14.] Other Purposes of the Lord’s Supper. Moreover, we are admonished, in the celebration of the Supper of the Lord, to be mindful of the body whereof we are members; and that, therefore, we should be at concord with our brethren, that we live holily, and not pollute ourselves with wickedness and strange religions; but, persevering in the true faith to the end of our live, give diligence to excel in holiness of life. [15.] Preparation for the Supper. It is therefore very requisite that, purposing to come to the Supper of the Lord, we do examine ourselves, according to the commandment of the apostle: first, with what faith we are indued, whether we believe that Christ is come to save sinners and to call them to repentance, and whether each man believes that he is in the number of them that are delivered by Christ and saved; and whether he has purposed to change this wicked life, to live holily, and to persevere through God’s assistance, in the true religion, and in concord with his brethren, and to give worthy thanks to God for his delivery.

12. [16.] The Observance of the Supper with Both Bread and Wine. We think that rite, manner, or form of the Supper to be the most simple and excellent which comes nearest to the first institution of the Lord and to the apostles’ doctrine: which does consist in declaring the Word of God, in godly prayers, in the action itself that the Lord used, and the repeating of it; in the eating of the Lord’s body and drinking of his blood; in the wholesome remembrance of the Lord’s death, and faithful giving of thanks; and in a holy fellowship in the union of the body of the Church.

[17.] We therefore disallow those who have taken from the faithful one part of the sacrament, to wit, the Lord’s cup (cf. Council of Constance XIII [Denzinger 626]). For these do very grievously offend against the institution of the Lord, who says, “Drink ye all of this” (Matt 26:27); which he did not so plainly say of the bread.

13. [18.] What manner of mass it was that the fathers used, whether it were tolerable or intolerable, we do not now dispute. But this we say freely, that the mass which is now used throughout the Roman Church is quite abolished out of our churches for many and just causes, which, for brevity’s sake, we will not now particularly recite. Truly we could not approve of it, because they have changed a most wholesome action into a vain spectacle; also because the mass is made a meritorious matter, and is said for money; likewise because in it the priest is said to make the very body of the Lord, and to offer the same really, even for the remission of the sins of the quick and the dead (cf. Council of Trent XXII, chap. 2, can. 3 [Denzinger 940, 950]). Add this also, that they do it for the honor, worship, and reverence of the saints in heaven (cf. Council of Trent XXII, chap. 3, can. 5 [Denzinger 941; 951]) (and for the relief of souls in purgatory), etc.

Chapter XXII: Of Holy and Ecclesiastical Meetings

1. [1.] What Ought to Be Done in Meetings for Worship. Although it be lawful for all men privately at home to read the Holy Scriptures, and by instruction to edify one another in the true religion, yet that the Word of God may be lawfully preached to the people, and prayers and supplication publicly made, also that the sacraments may be lawfully administered, and that collections may be made for the poor, and to defray all necessary charges, or to supply the wants of the Church, it is very needful that there should be holy meetings and ecclesiastical assemblies. For it is manifest that, in the apostolic and primitive Church, there were such assemblies, frequented of godly men.

2. [2.] Meetings for Worship Not to Be Neglected. So many, then, as do despise them, and separate themselves from them, they are contemners of true religion, and are to be urged by the pastors and godly magistrates to abstain from stubbornly absenting themselves from sacred assemblies. [3.] Meetings Are Public. Now, ecclesiastical assemblies must not be hidden and secret, but public and common; except persecution by the enemies of Christ and the Church will not suffer them to be public; for we know what manner of assemblies the primitive Church had formerly in secret corners, being under the tyranny of Roman emperors.

3. [4.] Decent Meeting Places. But let those places where the faithful meet together be descent, and in all respects fit for God’s Church. Therefore, let houses be chosen for that purpose, or churches, that are large and fair, so that they be purge from all such things as do not beseem the Church. And let all things be ordered as is most meet for comeliness, necessity, and godly decency, that nothing be wanting which is requisite for rites and orders, and the necessary uses of the Church.

4. [5.] Modesty and Humility to Be Observed in Meetings. And as we believe that God does not dwell in temples made with hands (Acts 7:48; cf. Acts 17:24), so we know that by reason of the Word of God, and holy exercises therein celebrated, places dedicated to God and his worship are not profane, but holy; and that therefore such as are conversant in them ought to behave themselves reverently and modestly, as they who are in a sacred place, in the presence of God and his holy angels. [6.] The True Ornamentation of Sanctuaries. All excess of apparel, therefore, is to be abandoned in churches and places where Christians meet for prayer, together with all pride, and whatsoever else does not beseem Christian humility, discipline and modesty. For the true ornament of churches does not consist in ivory, gold, and precious stones; but in the sobriety, godliness, and virtues of those who are in the church. [7.] “Let all things be done decently and in order” in the church. To conclude, “Let things be done unto edifying” (1 Cor 14:26, 40). Therefore, let all strange tongues keep silence in the holy assemblies, and let all things be uttered in the vulgar tongue, which is understood of all men in the company.

Chapter XXIII: Of the Prayers of the Church, of Singing, and of Canonical Hours

1. [1.] Common Language. True it is that a man may lawfully privately in any tongue that he does understand; but public prayers ought, in the holy assemblies, to be made in the vulgar tongue, or such a language as is known to all (1 Cor 14). Prayer. 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, the priesthood of our Lord Christ and true religion will not permit us. Prayer must be made for the magistracy, for kings, and all that are placed in authority (1 Tim 2:1-4), for ministers of the Church, and for all necessities of churches; and especially in any calamity of the Church prayer must be made, both privately and publicly, without ceasing.

2. Free Prayer. Moreover, we must pray willingly, and not by constraint, nor for any reward (1 Pet 5:2); [2.] 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 time the same or alike in all churches. Let all churches use their liberty. Socrates, in his History, says, “In any country or nation whatsoever, you shall not find two churches which do wholly agree in prayer” (Socrates, Ecclesiastical History 5.22, 57) “The authors of this difference, I think, were those who had the government of the churches in several ages” (5.22, 61). But if any do agree, it deserves great commendation, and is to be imitated by others [cf. Bullinger, Decades 5:183].

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

4. [4.] Singing. Likewise the singing in sacred assemblies ought to be moderated where it is in use. That song which they call the Gregorian Chant has many gross things in it; wherefore it is upon good cause rejected by our Church, and most other Reformed churches. If there be any churches which have faithful prayer in good manner, without any singing, they are not therefore to be condemned, for all churches have not the advantage and opportunity of sacred music. And certain it is by testimonies of antiquity that, as the custom of singing is very ancient in the Eastern churches, so it was long ere it was received in the Western churches.

5. [5.] Canonical Hours. In ancient times there were no such things as canonical hours; that is, fixed prayers framed for certain hours in the day, and therein chanted or often repeated, as the Papists’ manner is: which may be proved by many of their lessons, appointed in their hours, and divers other arguments. Moreover, they have many absurd things (or which I say no more) that are well omitted by our churches and replaced by matters more wholesome for the universal Church of God.

Chapter XXIV: Of Holydays, Fasts, and Choice of Meats [cf. CA XXVI].

1. [1.] The Time Necessary for Worship. Although religion be not tied unto time, yet can it not be planted and exercised without a due dividing and allotting-out of time for public prayers, and for the preaching of the Gospel, and for the celebration of the sacraments; and it is not lawful for any one to overthrow this appointment of the Church at his own pleasure. For except some due time and leisure were allotted to the outward exercise of religion, without doubt men would be quite drawn from it by their own affairs.

2. The Lord’s Day. In regard hereof, we see that in the ancient churches there were not only certain set hours in the week appointed for meetings, but that also the Lord’s Day itself, ever since the apostles’ time, was consecrated to religious exercises and to a holy rest (cf. Rev 1:10; Acts 20:7; 1 Cor 16:1-2); which also is now very well observed by our churches, for the worship of God and the increase of charity. Superstition. Yet herein we give no place unto the Jewish observation of the day, or to any superstitions. For we do not account one day to be holier than another (Rom 14:5ff.; Col 2:16-17), nor think that mere rest is of itself acceptable to God. Besides, we do celebrate and keep the Lord’s Day, and not the Jewish Sabbath, and that with a free observation.

3. [2.] The Festivals of Christ and the Saints. Moreover, if the churches do religiously celebrate the memory of the Lord’s Nativity, Circumcision, Passion, Resurrection, and of his Ascension into heaven, and the sending of the Holy Spirit upon his disciples, according to Christian liberty, we do very well approve of it. But as for festival days, ordained for men or saints departed, we can not allow of them. For, indeed, festival days must be referred to the first table of the law, and belong peculiarly unto God (cf. Exod 20:5). To conclude, those festival days which are appointed for saints, and abrogated by us, have in them many gross things, unprofitable and not to be tolerated. In the mean time, we confess that the remembrance of saints, in due time and place, may be to good use and profit commended unto the people in sermons, and the holy examples of holy men set before their eyes to be imitated by all.

4. [3.] Fasting. Now, the more sharply the Church of Christ does condemn surfeiting, drunkenness, and all kings of lusts and intemperance, so much the more earnestly does it commend unto us Christian fasting. For fasting is nothing else than the abstinence and temperance of the godly, and a watching and chastising of our flesh, taken up for present necessity, whereby we are humbled before God, and withdraw from the flesh those things with which it is cherished, to the end that it may the more willingly and easily obey the Spirit. Wherefore they do not fast at all that have no regard for those things, but imagine that they fast if they stuff their bellies once a day, and for a set or prescribed time do abstain from certain meats, thinking that by this very work wrought they please God and acquire merit. Fasting is a help of the prayers of the saints and all virtues; but the fasts wherein the Jews fasted from meat, and not from wickedness (Zach 7), pleased God nothing at all (Isa 58), as we may see in the books of the Prophets.

5. [4.] Public and Private Fasting. Now, fasting is either public or private. In olden times they celebrated public fasts in troublesome times and in the afflictions of the Church; wherein they abstained altogether from meat till the evening, and bestowed all that time in holy prayers, the worship of God, and repentance. These differed little from mournings and lamentations; and of these there is often mention made in the Prophets, and especially in the 2nd chapter of Joel (Joel 1:14; Joel 2:12-17; cf. 1 Sam 7:6; 31:13). Such a fast should be kept at this day, when the Church is in distress. Private fasts are used by every one of us, according as every one feels the spirit weakened in him; for so he withdraws that which might cherish and strengthen the flesh.

6. [5.] Characteristics of Fasting. All fasts ought to proceed from a free and willing spirit, and such a one as is truly humbled, and not framed to win applause and the liking of men, much less to the end that a man might merit righteousness by them. But let every one fast to this end, that he may deprive the flesh of that which would cherish it, and that he may the more zealously serve God (Matt 6:16-18; Luke 18:11-14).

7. [6.] Lent. The fast of Lent has testimony of antiquity, but none out of the apostles’ writings; and therefore ought not, nor can not, be imposed on the faithful. It is certain that in old time there were divers manners and uses of this fast; whereupon Irenaeus, a most ancient writer, says, “Some think that this fast should be observed one day only, others two days, but others more, and some forty days. This diversity in keeping this fast began not in our times, but long before us; by those, as I suppose, who, not simply holding that which was delivered them from the beginning, fell shortly after into another custom, either through negligence or ignorance” (Irenaeus, Framentum 3). Moreover, Socrates, the historian, says, “Because no ancient record is found concerning this matter, I think the apostles left this to every man’s own judgment, that every one might work that which is good, without fear or constraint” (Socrates, Ecclesiastical History 5.22, 40).

8. [7.] Choice of Food. Now, as concerning the choice of meats, we suppose that, in fasting, all things should be denied to the flesh whereby the flesh is made more lusty, wherein it does most immoderately delight, and whereby it is most of all pampered, whether they be fish, spices, dainties, or excellent wines. Otherwise we know that all the creatures of God were made for the use and service of men. All things which God made are good (Gen 1:31), and are to be used in the fear of God, and with due moderation, without putting any difference between them (Gen 2:15-17). For the apostle says, “To the pure all things are pure” (Tit 1:15), and also, “Whatsoever is sold in the shambles, that eat, asking no question for conscience’ sake” (1 Cor 10:25). The same apostle calls the doctrine of those who teach to abstain from meats “the doctrine of demons”; for that “God created meats to be received with thanksgiving by them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it is received with thanksgiving” (1 Tim 4:1, 3-4). The same apostle, in the Epistle to the Colossians, reproves those who, by an overmuch abstinence, will get unto themselves an opinion of holiness (Col 2:20-23). Sects. Therefore we do altogether mislike the Tatians and the Encratites, and all the disciples of Eustathius (of Sebaste), against whom the Gangrian Synod was assembled.

Chapter XXV: Of Catechising, of Comforting and Visiting the Sick

1. [1.] Youth to Be Instructed in Godliness. The Lord enjoined his ancient people to take great care and diligence in instructing the youth well, even from their infancy (2 Tim 3:15); and, moreover, commanded expressly in his Law that they should teach them, and declare the mystery of the sacrament unto them (Exod 12:25-27; Exod 13:8-16; cf. Deut 6:7). Now, forasmuch as is evident by the writings of the evangelists and apostles, that God has no less care of the youth of his new people (seeing he says, “Suffer little children to come unto me; for of such is the kingdom of heaven” [Matt 19:14; Mark 10:14]), therefore the pastors do very wisely who do diligently and betimes catechise their youth, laying the first grounds of faith, and faithfully teaching the rudiments of our religion, by expounding the Ten Commandments, the Apostles’ Creed, the Lord’s Prayer, and the doctrine of the sacraments, with other like principles and chief heads of our religion. Here let the Church perform her faithfulness and diligence in bringing the children to be catechised, as being desirous and glad to have her children well instructed.

2. [2.] The Visitation of the Sick. Seeing that men do never lie open to more grievous temptations than when they are exercised with infirmities, or else are sick and brought low by diseases, it behooves the pastors of the churches to be never more vigilant and careful for the safety of the flock than in such diseases and infirmities. Therefore let them visit the sick betimes, and let them be quickly sent for by the sick, if the matter shall so require; let them comfort and confirm them in the true faith; finally, let them strengthen them against the dangerous suggestions of Satan. In like manner, let them pray with the sick person at home in his house (cf. Jas 5:14-15); and, if need be, let them make prayers for the sick in the public meeting; and let them be careful that they have a happy passage out of this life. As for Popish visiting with the extreme unction, we have said before that we do not like it, because it has many absurd things in it, and such as are not approved by the canonical Scriptures.

Chapter XXVI: Of the Burial of the Faithful, and of the Care Which Is to Be Had for Such as Are Dead; Of Purgatory, and the Appearing of Spirits

1. [2.] The Burial of Bodies. The Scripture directs that the bodies of the faithful, as being temples of the Holy Spirit (1 Cor 6:19; cf. John 2:21-22), which we truly believe shall rise against at the last day, should be honorably, without any superstition, committed to the earth; and, besides, that we should make honorable mention of those who died in the Lord (cf. Rev 14:13), and perform all duties of love to those they leave behind, as their widows and fatherless children. Other care for the dead we do not enjoin. Therefore, we do greatly mislike the Cynics, who neglected the bodies of the dead, or did carelessly and disdainfully cast them into the earth, never speaking so much as a good word of the deceased, nor any whit regarding those who they left behind them.

2. [2.] The Care for the Dead. Again, we disapprove of those who are too much and preposterously officious to the dead; who, like the heathen, do greatly lament and bewail their dead (although we do not censure that moderate mourning which the apostle does allow [1 Thess 4:13], since it is unnatural not to touched with sorrow); and who do sacrifice for the dead, and mumble certain prayers, not without their penny for their pains; thinking by these prayers to deliver their friends from torments, wherein, being wrapped by death, they suppose they may be rid of them again by such lamentable songs.

3. [3.] The State of the Soul Departed from the Body. For we believe that the faithful, after bodily death, do go directly unto Christ (1 Thess 4:16; cf. Luke 23:43; Phil 1:23), and, therefore, do not stand in need of helps or prayers for the dead, or any other such duty of them that are alive. In like manner, we believe that the unbelievers are cast headlong into hell from whence there is no return opened to the wicked by any offices of those who live (Luke 16:29-31).

4. [4.] Purgatory. But as touching that which some teach concerning the fire of purgatory (cf. Eugenius IV, Bull “Laetentur coeli” [Denzinger 693]; Council of Trent XXV, “Decree Concerning Purgatory” [Denzinger 983]), it is directly contrary to the Christian faith (“I believe in the forgiveness of sins, and the life everlasting” [the Apostles’ Creed]), and to the absolute purgation of sins made by Christ, and to these sayings of Christ our Lord: “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (John 5:24). Again, “He that is washed, needeth not save to wash his feet, but is clean every whit: and ye are clean” (John 13:10).

5. [5.] The Apparition of Spirits. Now, that which is recorded of the spirits or souls of the dead sometimes appearing to them who are alive, and craving certain duties of them whereby they may be set free: we count those apparitions among the delusions, crafts, and deceits of the Devil, who, as he can transform himself into an angel of light, so he labors tooth and nail either to overthrow the true faith, or else to call it into doubt (2 Cor 11:14). The Lord, in the Old Testament, forbade us to inquire the truth of the dead, and to have any thing to do with spirits (Deut 18:10-11). And to the glutton, being bound in torments, as the truth of the Gospel does declare, is denied any return to his brethren on earth; as the oracle of God pronouncing and saying, “They have Moses and the Prophets, neither will they be persuaded, if one arose from the dead” (Luke 16:29, 31).

Chapter XXVII: Of Rites, Ceremonies, and Things Indifferent [cf. CA XV]

1. [1.] Ceremonies and Rites. Unto the ancient people were given in old time certain ceremonies, as a kind of schooling to those who were kept under the law, as under a schoolmaster or tutor (Gal 3-4). But Christ, the deliverer, being once come, and the law taken away, we who believe are no more under the law (Rom 6:14), and the ceremonies have vanished out of use. And the apostles were so far from retaining them, or to repairing them, in Church of Christ, that they witnessed plainly that they would not lay any burden upon the Church (Acts 15:28). Wherefore we should seem to bring in and set up Judaism if we should multiply ceremonies or rites in the Church according to the manner of the Jewish Church. And thus we are not of their judgment who would have the Church of Christ bound by many and divers rites, as it were by a certain schooling. For if the apostles would not thrust upon the Christian people the ceremonies and rites which were appointed by God, who is there, I pray you, that is well in his wits, that will thrust upon it the inventions devised by man? The greater the heap of ceremonies in the Church, so much the more is taken, not only from Christian liberty, but also from Christ, and from faith in him; while the people seek those things in ceremonies which they should seek in the only Son of God, Jesus Christ, through faith. Wherefore a few moderate and simple rites, that are not contrary to the Word of God, do suffice the godly.

2. [2.] Diversity of Rites. And in that there is found diversity of rites in the churches, let no man, say, therefore, that the churches do not agree. Socrates says, in his Ecclesiastical History, “It were not possible to set down in writing all the ceremonies of the churches which are observed throughout cities and countries” (5.22, 62). “No religion does keep every where the same ceremonies, although they admit and receive one and the self-same doctrine touching them; for even they who have one and the self-same faith do disagree among themselves about ceremonies” (5.22.30–31). Thus much says Socrates; and we, at this day, having diversities in the celebration of the Lord’s Supper, and in certain other things, in our churches, yet we do not disagree in doctrine and faith; neither is the unity and society of churches rent asunder. For the churches have always used their liberty in such rites, as being things indifferent’ which we also do at this day.

3. [3.] Things Indifferent. But yet, notwithstanding, we admonish men to take heed that they count not among things indifferent such as are not indeed indifferent; as some used to count the mass and the use of images in the Church for things indifferent. “That is indifferent,” (says Jerome to Augustine) “which is neither good nor evil; so that, whether you do it or do it not, you are never the more just or unjust thereby” (Jerome, Epist. 112.16). Therefore, when things indifferent are wrested to the confession of faith, they cease to be free; as Paul does show that it is lawful for a man to eat flesh if no man do admonish him that it was offered to idols (1 Cor 10:27-28); for then it is unlawful, because he that eats it does seem to approve idolatry by eating of it (1 Cor 8:10).

Chapter XXVIII: Of the Goods of the Church, and the Right Use of Them

1. [1.] The Possessions of the Church and Their Proper Use. The Church of Christ has riches through the bountifulness of princes and the liberality of the faithful, who have given their goods to the Church. For the Church has need of such good; and has had goods from ancient time for the maintenance of things necessary for the Church. [2.] Now, the true use of the ecclesiastical goods was, and now is, to maintain learning in schools and in holy assemblies, with all the service, rites, and buildings of the Church; finally, to maintain teachers, scholars, and ministers, with other necessary things, and chiefly for the succor and relief of the poor. Management. But for the lawful dispensing of these ecclesiastical goods let men be chosen that fear God: wise men, and such as are of good report in the government of their families.

3. [3.] The Misuse of the Church’s Possessions. But if the goods of the Church, by injury of the time, and the boldness, ignorance, or covetousness of some, be turned to any abuse, let them be restored again, by godly and wise men, unto their holy use; for they must not connive at so impious an abuse. Therefore, we teach that schools and colleges, whereinto corruption is crept in doctrine, in the service of God, and in manners, must be reformed; and that the provision should be made, piously, faithfully, and wisely, for the relief of the poor.

Chapter XXIX.–Of Single Life, Wedlock, and Household Government [cf. CA XXIII]

1. [1.] Single People. Such as have the gift of chastity given unto them from above, so that they can with the heart or whole mind be pure and continent, and not be grievously burned with lust, let them serve the Lord in that calling, as long as they shall feel themselves endued with that heavenly gift; and let them not lift up themselves above others, but let them serve the Lord daily in simplicity and humility (1 Cor 7:7ff.). For such are more apt for attending to heavenly things than they who are distracted with the private affairs of a family. But if, again, the gift be taken away, and they feel a continual burning, let them call to mind the words of the apostle, “It is better to marry than to burn” (1 Cor 7:9).

2. [2.] Marriage. For wedlock (which is the medicine of incontinency, and continency itself) was ordained by the Lord God himself, who blessed it most bountifully, and willed man and woman to cleave one to the other inseparably, and to live together in great concord (Gen 1:27-28; 2:24; Matt 19:5-6). Whereupon we know the apostle said, “Marriage is honorable in all, and the bed undefiled” (Heb 13:4). And again, “If a virgin marry, she hath not sinned” (1 Cor 7:28). The Sects. We therefore condemn polygamy, and those who condemn second marriages. [3.] How Marriages Are to Be Contracted. We teach that marriages ought to be contracted lawfully, in the fear of the Lord and not against the laws which forbid certain degrees to join in matrimony, lest the marriages should be incestuous. Let marriages be made with consent of the parents, or such as are instead of parents; and for that end especially for which the Lord ordained marriages. And let them be confirmed publicly in the Church with prayer and blessing. Moreover, let them be kept holy, with peace, faithfulness, dutifulness, love, and purity of the persons coupled together. Therefore let them take heed of brawlings, debates, lusts, and adulteries. [4.] Matrimonial Forum. Let lawful judgments and holy judges be established in the Church, who may maintain marriages, and may repress all dishonesty and shamefulness, and before whom controversies in matrimony may be decided and ended.

3. [5.] The Rearing of Children. Let Children also be brought up by the parents in the fear of the Lord; and let parents provide for their children, remembering the saying of the apostle, “He that provideth not for his own, hath denied the faith, and is worse than an infidel” (1 Tim 5:8). But especially let them teach their children honest arts and occupations, whereby they may maintain themselves. Let them keep from idleness, and plant in them true a true confidence in God in all these things; lest they, through distrust, or overmuch careless security, or filthy covetousness, wax loose, and in the end come to no good.

4. Now, it is most certain that those works which parents do in true faith, by the duties of marriage, and government of their families, are, before God, holy and good works indeed, and do please God no less pleasing than prayers, fastings, and alms-deeds. For so the apostle has taught in his epistles, especially in those to Timothy and Titus. [6.] And with the same apostle we account the doctrine of such as forbid marriage (cf. Rom 8:8), or do openly dispraise or secretly discredit it as not holy or clean, among the “doctrine of demons” (1 Tim 4:1).

5. And we do detest unclean single life, licentious lusts, and fornications, both open and secret, and the continency of dissembling hypocrites, when they are, of all men, most incontinent. All these God will judge (Heb 13:4). We do not disallow riches, not contemn rich men, if they be godly and use their riches well; but we reprove the sect of the Apostolicals, etc.

Chapter XXX.–Of the Magistracy [cf. CA XVI].

1. [1.] The Magistracy Is from God. The magistracy, of what sort soever it be, is ordained of God himself, for the peace and quietness of mankind; and so that he should have the chief place in the world (Rom 13:1-7). If the magistrate be an adversary to the Church, he may hinder and disturb it very much; but if he be a friend and a member of the Church, he is a most useful and excellent member thereof; he may profit it very much, and finally may and further it very excellently.

2. [2.] The Duty of the Magistrate. The chief duty of the civil magistrate is to procure and maintain peace and public tranquility: which, doubtless, he shall never do more happily than when he shall be truly seasoned with the fear of God and true religion—namely, when he shall, after the example of the most holy kings and princes of the people of the Lord, advance the preaching of the truth, and the pure and sincere faith, and shall root out lies and all superstition, with all impiety and idolatry, and shall defend the Church of God. For indeed we teach that the care of religion does chiefly appertain to the holy magistrate (Deut 17:18-19).

3. Let him, therefore, hold the Word of God in his hands, and look that nothing be taught contrary thereunto (Josh 1:7-8). [3.] In like manner, let him govern the people, committed to him of God, with good laws, made according to the Word of God in his hands, and look that nothing be taught contrary thereunto. Let him hold them in discipline and in duty and in obedience. Let him exercise judgment by judging uprightly; let him not respect any man’s person, or receive bribes. Let him protect widows, fatherless children, and those that be afflicted, against wrong; let him repress, yea, and cut off, such as are unjust, whether in deceit or by violence. “For he hath not received the sword of God in vain” (Rom 13:4).Therefore let him draw forth this sword of God against all malefactors, seditious persons, thieves, murderers, oppressors, blasphemers, perjured persons, and all those whom God has commanded him to punish or even to execute. Let him suppress stubborn heretics (who are heretics indeed), who cease not to blaspheme the majesty of God, and to trouble the Church, yea, and finally to destroy it.

4. War. And if it be necessary to preserve the safety of the people by war, let him do it in the name of God; provided he have first sought peace by all means possible, and can save his subjects in no way but by war. And while the magistrate does these things in faith, he serves God with those works which are good, and shall receive a blessing from the Lord.

[4.] We condemn the Anabaptists, who, as they deny that a Christian should bear the office of a magistrate, deny also that any man can justly be put to death by the magistrate, or that the magistrate may wage war (cf. The Schleitheim Confession 6), or that oaths should be administered by the magistrate (cf. The Schleitheim Confession 7), and such like things.

5. [5.] The Duty of Subjects. For as God will work the safety of his people by the magistrate (1 Tim 2:2), whom it is given to be, as it were, a father of world, so all subjects are commanded to acknowledge this benefit of God in the magistrate. Therefore let them honor and reverence the magistrate as the minister of God (Rom 13:4); let them love him, favor him, and pray for him as their father (1 Tim 2:2); and let them obey all his just and equal commandments. Finally, let them pay all customs and tributes, and all other duties of the like sort, faithfully and willingly. And if the common safety of the country and justice require it, and the magistrate do of necessity make war, let them even lay down their life, and spend their blood for the common safety and defense of the magistrate; and that in the name of God, willingly, valiantly, and cheerfully. For he that opposes himself against the magistrate does provoke the wrath of God against him (Rom 13:2).

Sects and Seditions. We condemn, therefore, all contemners of magistrates, rebels, enemies of the commonwealth, seditious villains, and, in a word, all such as do either openly or closely refuse to perform those duties which they owe.

The Conclusion: We beseech God, our most merciful Father in heaven, that he will bless the rulers of the people, and us, and his whole people, through Jesus Christ, our only Lord and Saviour; to whom be praise and glory and thanksgiving, both now and forever. Amen.


1 The translation of this title page is taken from Owen Jones, The Church of the Living God: Also, the Swiss and Belgian Confessions and Expositions of the Faith (London: Caryl Book Society, 1865), 87. This translation is in the public domain.

2 The translation of the preface is from Jones, The Church of the Living God, 83–86.

3 Ed. note: this decree found in the Second Helvetic Confession is reproduced with slight modification from Henry Bullinger, The Decades of Henry Bullinger (1849; repr., Grand Rapids: Reformation Heritage Books, 2004), 34–35. This text is in the public domain.

4 Ed. note: The text of this symbol is taken with slight modifications from The Decades of Henry Bullinger, 32–34. The works of Jerome referred to here are, Jerome, Opp. (Paris, 1693–1706), 5:122.

5 Ed. note: this last paragraph is our own translation.

6 The following translation of the confession is taken from “Appendix. English Version of the Second Helvetic Confession, A.D. 1566,” in Philip Schaff and David S. Schaff, eds. The Creeds of Christendom (1931; Grand Rapids: Baker, 1996), 3:831–909. The text is in the public domain. The division and subtitles are taken from the Latin version and are translation from Arthur C. Cochrane, ed., Reformed Confessions of the 16th Century (Philadelphia: Westminster Press, 1966), 224–301.

7 Ed. note: This passage is part of a quotation by Cyprian also used in the parallel passage in Bullinger, Decades 5:51–52.


This symbol indicates references added in later editions of a confession or catechism

This symbol indicates references added by editors of the RSB project