# Confession of Faith, According to the Holy Word of God.

16th century (source section) · Historical source

Source: Martyrs’ Mirror. Original heading: Confession of Faith, According to the Holy Word of God.

Century of containing source section; exact event date not assigned

ARTICLE I.

Of the only God of heaven and earth.. By the
grace of God, according to the import of the holy
Scriptures, we believe with the heart, and confess
with the mouth, that there is one only, eternal, almighty,
and true God; who is the Creator of heaven
and earth, with all things visible and invisible; so
that all things derive their origin and being from
him alone, and are all sustained, governed and upheld
by his almighty word. He is a just, perfect,
holy, incomprehensible and indescribable, spiritual
Being; consisting of or through himself, Ex. 3:14,
and not needing the help or assistance of any thing;
but is himself the origin and fountain of every good
thing. From his overflowing goodness every good
and perfect gift proceeds and descends. And he is
the living One, eternal, without beginning or end, an
almighty, true God and Lord of Hosts, a commanding
King over all, and above us all in heaven and
earth, a terrible Judge and an avenging, consuming
fire; the true Light, just, righteous and holy, full
of grace and peace, and a God of love and of all
comfort, longsuffering and of great mercy.

And this only good, and only wise, exalted God,
who is all in all, dwells with his worshipful, glorious
existence above in heaven, in a light which no man
has seen, nor can see, and is present everywhere
with his Spirit and power, filling heaven and earth,
so that heaven is his throne, and the earth his footstool.
From his all-seeing eye nothing is hid, but
he is an omniscient hearer and beholder of the
hearts and secret intents and thoughts of all men;
all things being naked and open unto his eyes.
1 Cor. 4:5; Heb. 4:13.

And since he is such an omniscient God, full of all
grace and mercy, and a God of all comfort, with
whom alone the fountain of wisdom and all good
gifts are to be found; and since he will not give this
his divine honor to another, therefore all men are in
duty bound, to seek, by ardent prayer and with a
desiring heart, all grace, peace, forgiveness of sins,
and eternal life, in God alone and in none other.216

And to this only Potentate, the King of kings, and
Lord of lords, before whose worshipful majesty the
angels stand with trembling; whose word is true,
361and whose command is powerful; who is a righteous
Judge over all; finally every knee shall bow,
and every tongue confess, that he alone is Lord, to
the praise of his glory.

And this only, eternal, true God of Abraham,
Isaac, and Jacob, consists in one true Father, and
one true Son, and one true Holy Ghost. And besides
this only God there never has been another,
nor ever will be.

Concerning this only, eternal God, read: Hear,
O Israel: The Lord our God is one Lord. Deut. 6:4;
Mark 12:29.

Through Isaiah he speaks: For I am God, and
there is none else; I am God, and there is none like
me. Is. 46:9; 45:5; 44:6; 43:11; 41:4.

Through Paul he says: That an idol is nothing in
the world, and that there is none other God but
one. 1 Cor. 8:4; 12:6; Eph. 4:6.

And in this only God we must necessarily believe
to salvation, as the beginning and foundation of the
Christian faith. Read: For he that cometh to God
must believe that he is, and that he is a rewarder
of them that diligently seek him. Heb. 11:6.

To believe in this God, is also called a principle
of the Christian doctrine. Read Heb. 6:1; Jas. 2:19.
John 17:8; 14:1; Gen. 15:6; Rom. 4:9.

ARTICLE II.

Of the eternal birth and Godhead of the only and
eternal Son of God, we confess: That the Son of God
was born and proceeded from all eternity, in an ineffable
manner, from the true God, his Father; of the
essence and substance of the almighty God, as a
Light from the true Light, true God from the true
God; being in the form of God, the likeness of the
invisible God, the brightness of his glory, and the
express image of his person; so that he was born
and proceeded from God his Father as the brightness
of the everlasting light, the immaculate reflection
of the power of God, and the image of his
goodness; being equal with his Father in essence,
form, and attributes; as eternal, almighty, holy,
and the like. For it is an inevitable consequence
that like produces like.

Thus, as the stone spoken of by the prophet
Daniel, which was cut out of the mountain without
hands, and itself became a great mountain, is of the
same essence and substance with the mountain; so
also the precious, elect corner-stone, Jesus Christ,
was born or proceeded from God the almighty Father
(who is called a mountain and rock forever),
and is of the same essence and substance with him.
Hence, Christ Jesus, the only begotten Son of God, is
to be believed in, confessed, served, honored, and
worshiped by all believers, as the true God with his
Father. But as this is also a matter of faith, and
not of reason or comprehension, all this must be
viewed, believed, judged, and spoken of not humanly,
nor carnally, but divinely and spiritually.

Concerning this high, eternal birth, issue, and
Godhead of the Son of God, read: “Thou art my
Son; this day have I begotten thee.” Ps. 2:7. “For
unto which of the angels said he at any time, Thou
art my Son, this day have I begotten thee? And
again, I will be to him a Father, and he shall be to
me a Son. And again, When he bringeth in the
first-begotten into the world.” Heb. 1:5,6.

“So also Christ glorified not himself to be made
a high priest; but he that said unto him, Thou art
my Son, to-day have I begotten thee.” Heb. 5:5.

“And we declare unto you glad tidings, how that
the promise which was made unto the fathers, God
hath fulfilled the same unto us their children, in that
he raised up Jesus again; as it is also written in the
second Psalm, Thou art my Son, this day have I
begotten thee.” Acts 13:32,33. Observe, that this
passage of Paul has reference not only to the raising
up of Christ from the dead, but chiefly to his eternal
birth from God his Father.

The prophet Micah, speaking of Bethlehem, says:
“Out of thee shall he come forth that is to be
ruler in Israel; whose goings forth have been from
of old, from everlasting.” Mic. 5:2; John 16:28,30.

Again, Paul says: “Who is the image of the
invisible God, the first-born (mark, the first-born)
of every creature.” Col. 1:15; Rev. 3:14.

Also John: “No man hath seen God at any time;
the only begotten Son (mark, the only begotten Son)
which is in the bosom of the Father, he hath declared
him.” John 1:18 and 14.

Read also: Prov. 8:23; Dan. 2:34,45; Syr. 24:13;
Rom. 8:29. Concerning the Godhead of Christ,
read: Ps. 45:6; Heb. 1:8; John 1:1 and 20:28;
Rom. 9:5; 1 John 5:20.

ARTICLE III.

Of the Holy Ghost we believe and confess: That
there is a true, real Holy Ghost, also comprehended
in the only, eternal, divine essence; who proceeds
from the Father and the Son and is the power of the
Most High, by whom the Father and the Son operate,
and through whom heaven and earth, and all the
heavenly host were made. Hence, the divine attributes
are ascribed to him; as eternal, almighty, holy,
omniscient; who searches the deep things of the
Godhead, knows what is in God, and goes through
and searches all spirits, however subtle they may
be. He is therefore confessed as the true God with
the Father and the Son. And he is the subtile breath
of the power of God, who with his divine inspiration
illuminates and enkindles the heart of man, and confirms
and leads him into all truth. He is given by
God unto all who obey him. All that are led by
this Spirit, are the sons of God. He that has not
this Spirit, does not belong to God. He is called
the real and earnest of the inheritance of all true
children of God. He who blasphemes this Spirit,
must never expect forgiveness. Christ also commands
to baptize believers in the name of the Holy
Ghost.

Concerning this only Spirit of God, read: “In the
beginning God created the heaven and the earth.
And the earth was without form and void; and
darkness was upon the face of the deep. And the
Spirit of God moved upon the face of the waters.”
Gen. 1:1,2.

Through Paul we are taught: “There are diversities
of gifts, but the same Spirit.” 1 Cor. 12:4.
“But all these worketh that one and the selfsame
Spirit, dividing to every man severally as he will.
362
For by one Spirit are we all baptized into one body,
whether we be Jews or Gentiles, whether we be bond
or free; and have been all made to drink into one
Spirit.” 1 Cor. 12:11,13. Read also: 2 Sam. 23:2;
Eph. 4:4; Matt. 10:20; Luke 12:12; Matt. 3:16;
John 1:32; Matt. 28:19; Mark 16:16.

ARTICLE IV.

How Father, Son, and Holy Ghost are to be distinguished
in certain attributes. Of this we confess:
That in the only eternal Divine Being there are not
three mere names; but that each name has its true
signification and attributes; so that there is a true
real Father, of whom all things are; and a true, real
Son, by whom are all things; and a true, real Holy
Ghost, through whom the Father and the Son operate.
The Father is the true Father, who begat the
Son before all time, and from whom the Son proceeded
and came, and by whom he [the Father]
created and made all things; and through whom
the Son was sent to be the Savior of the world.
The Son was born of, proceeded and came from the
Father; by whom the Father created all things, and
who was sent by the Father, and came into the
world, and, through the effectual power of the Most
High was conceived by Mary, and born as man. He
suffered, was crucified, died, rose from the dead,
ascended to heaven, and sitteth at the right hand of
his Almighty Father in heaven. The Holy Ghost
is he that proceeds from the Father and the Son,
and is sent by them; through whom the Father and
the Son operate and work. He speaks not of himself,
but whatsoever he has heard from the Father;
he takes of the things of Christ, to show them to
his own.

Hence there are, in the same divine Essence, in
heaven, three true witnesses: the Father, the Word,
and the Holy Ghost; of whom the glory of the only
begotten Son of God appeared really and distinctively,
in the form of a servant, on earth, and was
also seen by John the Baptist, at the Jordan. And
the Holy Spirit was also distinctively seen by the
same John to descend, in the form of a dove, from
God out of heaven, upon Christ and abide upon
him. And the Father who is an invisible Spirit, and
cannot be seen by mortal eye, let his voice be heard
from heaven: “This is my beloved Son, in whom I
am well pleased.”

These three true witnesses are distinctively spoken
of, as follows: “If I bear witness of myself, my
witness is not true. There is another that beareth
witness of me.” John 5:31,32.

“I am not alone, but I and the Father that sent
me. It is also written in your law that the testimony
of two men is true. I am one that bear witness of
myself, and the Father that sent me, beareth witness
of me.” John 8:16–18,29,54; 1 John 5:20; John
16:32 and 15:24.

Again, Paul says: “There is one God, and one
Mediator between God and men, the man Christ
Jesus.” 1 Tim 2:5.

“Whosoever transgresseth, and abideth not in
the doctrine of Christ, hath not God. He that abideth
in the doctrine of Christ, he hath both the Father
and the Son.” 2 John 1:9.

Of the Holy Ghost, Christ says: “I will pray the
Father, and he shall give you another Comforter,
that he may abide with you forever; even the Spirit
of truth; whom the world cannot receive.” John
14:11,17; Matt. 12:32.

“But if I depart I will send him unto you. For
he shall not speak of himself; but whatsoever he
shall hear, that shall he speak. He shall glorify me;
for he shall receive of mine, and shall shew it unto
you.” John 16:7,13,14.

How John, the man of God saw the Holy Ghost
in the form of a dove. Read, “And the Holy Ghost
descended in a bodily shape like a dove upon him,
and a voice came from heaven, which said, Thou
art my beloved Son; in thee I am well pleased.”
Luke 3:22.

“And John bare record, saying, I saw the Spirit
descending from heaven like a dove, and it abode
upon him and I knew him not: but he that sent me
to baptize with water, the same said unto me, Upon
whom thou shalt see the Spirit descending and remaining
on him, the same is he which baptizeth
with the Holy Ghost. And I saw, and bare record
that this is the Son of God.” John 1:32–34. Read
also Mark 1:10.

“And Jesus, when he was baptized, went up
straightway out of the water: and, lo, the heavens
were opened unto him, and John saw the Spirit of
God descending like a dove, and lighting upon him.
Matt. 3:16.

Mark, how awfully they sin against the Most
High, who, contrary to all these express words of
the Holy Ghost, still dare say and maintain, that
John did not see the Holy Ghost, but only a natural
or created dove.

Hear also how the voice of the Father was heard
from heaven: “And lo a voice from heaven saying,
This is my beloved Son, in whom I am well
pleased.” Matt. 3:17.

“For he received from God the Father honor
and glory, when there came such a voice to him
from the excellent glory.” 2 Pet. 1:17. Read also:
Ps. 110:1; 2 Esdr. 13:32; John 1:1; 1 Cor. 12:5;
1 John 5:7.

“For there are three that bear record in heaven,
the Father, the Word, and the Holy Ghost.” 1 John
5:7; 1 Cor. 12:4; Rev. 3:14.

ARTICLE V.

That these three true witnesses are but one only
true God. Hereupon we confessed: That this must
certainly follow, from the fact, that the Son proceeded
or came forth from the eternal essence and
substance of the Father; and that the Holy Ghost
truly proceeds from the Father and Son, and is
comprehended together with the Father and the
Son in the only, eternal Divine Being.217

Moreover, this is abundantly testified and confirmed
by the divine works and attributes, which are
ascribed in the holy Scriptures jointly to the Father,
the Son, and the Holy Ghost, of which no angels in
heaven, much less, any other creatures are capable,
363but which belong and are peculiar to the only God
alone; as, the creating, governing, and upholding
of heaven and earth with all things visible and invisible;
the gracious Gospel sent from heaven; the
sending out of the apostles to preach the same
among all nations; the raising of man from the dead,
and the giving of eternal life; and all divine worship,
honor and reverence. Hence they are perfectly one,
not only in will, words, and works, but also in essence,
and in the eternal and indescribable godhead.
Thus also in the divine works, so that whatsoever
the Father does, the Son does likewise; and as the
Father raises up the dead, even so the Son quickens
whom he will; and all this they do in the power and
with the cooperation of the Holy Ghost; and hence
they can with reason and truth be called the one God
of heaven and earth. Besides him, there has been
no other God, neither shall another be found in all
eternity. Hence in the term one God, Father, Son
and Holy Ghost are comprehended.

On this subject read the prophet Jeremiah: “The
gods that have not made the heavens and the earth,
even they shall perish from the earth, and from under
these heavens. He hath made the earth by his
power, he hath established the world by his wisdom.”
Jer. 10:11,12; Is. 44:24; Ps. 96:5.

“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; Heb. 3:4; Acts 4:24.

“All things were made by him (Christ); and
without him was not anything made that was
made.” John 1:3 and 5:19.

Concerning this perfect unity read: “My Father,
which gave them me (says Christ) is greater than
all; and no man is able to pluck them out of my
Father’s hand. I and my Father are one.” John
10:29,30.

Christ said to Philip: “He that hath seen me
hath seen the Father. Believest thou not that I am
in the Father, and the Father in me?” John 14:9,10;
12:45; 17:21.

How the Holy Ghost is also called God. Read
what Peter said to Ananias: “Why hath Satan
filled thine heart to lie to the Holy Ghost?” And
a little further on: “Thou has not lied unto men,
but unto God.” Acts 5:3,4.

“Them that have preached the Gospel unto you
with the Holy Ghost sent down from heaven.”
1 Pet. 1:12.

“The grace of the Lord Jesus Christ, and the love
of God, and the communion of the Holy Ghost, be
with you all. Amen.” 2 Cor. 13:14.

“For there are three that bear record in heaven,
the Father, the Word, and the Holy Ghost; and
these three are one.” 1 John 5:7; Deut. 6:4; Mark
12:29; 1 Cor. 8:6; Gal. 3:20.

ARTICLE VI.

Of the creation of all things visible and invisible,
and of the creation of man we confess: That the
only, almighty, and wonderworking God, who is
the origin of all good, and for whose sake all things
are created, and have their being, created, among
other invisible things, also a multitude of many
thousand angels, whom he has put as ministering
and immortal spirits in his worshipful glory, to
minister unto their Creator, and to offer him praise,
honor, and thanks; and who are sent forth by God,
as messengers, to minister in manifold ways for men
who shall be heirs of salvation; and with which
angels of God, Christ Jesus shall appear in the
clouds of heaven, to hold judgment over all men.
And he shall glorify all that believe and please God,
and make them like the glorious, immortal angels,
and crown them with all holy angels in everlasting
glory.

But as some of these angels became unfaithful and
apostate to God, their Creator, they were, through
their own voluntary sin or pride, rejected by the
holy and righteous God, who is of purer eyes than
to behold evil, and were cast down from the glorious
estate of heaven to hell, bound with chains of
darkness and reserved until the great day of judgment,
to be sentenced with all unbelievers to eternal
damnation.

These impure spirits or devils are called: the
prince of darkness and spirit of wickedness, who
rules in the air and works in the children of disobedience;
with whom all unbelievers, who are governed
and seduced by Satan, are in fellowship. And
as all believers are in the society or brotherhood of
the holy angels, and shall enjoy eternal salvation
with them; so, on the other hand, shall all unbelievers
have to endure everlasting damnation with
all impure or apostate angels, with whom unbelievers
are in fellowship.

Likewise, God Almighty, in the beginning, from
nothing, in a most wonderful manner, and above all
human reason and comprehension, created heaven,
the earth, and the sea, with all their glorious adornment,
he, the Blessed, only saying: “Let heaven
and earth be made; and his word was a perfect
work.” He also adorned the heavens with many
glorious lights; two great lights, one to rule and
illume the day, and the other to rule the night; together
with many glorious stars, which he ordained
to the honor of their Creator, and the service
of men.

Thus also, the Lord Almighty endowed the earth
with many glorious fountains and running rivers,
and adorned it with manifold trees and animals, and
with all that lives and moves thereon. And he created
the sea with great whales and various kinds of
fish, for the wants of man, together with all that
lives and moves therein. And he established the
earth out of the water and in the water, by his almighty
and everlasting word. They shall be preserved
until the last great day of judgment.

After God, the Lord, in five days had most wisely
and excellently created heaven, and earth, and the
sea, together with all visible things, he, on the sixth
day, formed man from the earth, and breathed into
him the breath of life; and from his rib made Eve,
a woman, and gave her to him as a helpmeet.
Moreover, he loved them above all other creatures,
and clothed them like himself with divine virtues,
which are righteousness and true holiness; endowing
them with wisdom, speech, and reason, that
they might know, fear, and love their Creator, and
serve him in voluntary obedience. He placed them
364
as lords over all creatures, endowing them with immortality,
that they might be and live before him,
and rule and reign over all creatures which God the
Lord created.

Concerning this wonderful creation, read: “Thou
art worthy, O Lord, to receive glory and honor
and power: for thou hast created all things, and
for thy pleasure they are and were created.” Rev.
4:11.

“For by him were all things created, that are in
heaven, and that are in earth, visible and invisible,
whether they be thrones, or dominions, or principalities,
or powers: all things were created by him,
and in him.” Col. 1:16; Ps. 33:6.

Regarding the angels, read: “He maketh his
angels spirits, and his ministers a flame of fire. Are
they not all ministering spirits, sent forth to minister
for them who shall be heirs of salvation?” Heb.
1:7,14; Ps. 104:4.

Concerning the apostasy of the angels, read:
“For if God spared not the angels that sinned, but
cast them down to hell, and delivered them unto
chains and darkness, to be reserved unto judgment.”
2 Pet. 2:4; Jude 6; Luke 10:18; Is. 14:8; Rev.
12:4.

Regarding the creation of the visible things, read:
“In the beginning God created the heaven and the
earth.” Gen. 1:1; John 1:3; Ps. 33:6.

God said: “Let heaven and earth be made; and
thy word was a perfect work.” 2 Esdr. 6:38.

“For thine almighty hand, that made the world
of matter without form.” Wis. 11:17.

“I beseech thee, my son, look upon the heaven,
and the earth, and all that is therein, and consider
that God made them of things that were not; and
so was mankind made likewise.” 2 Mac. 7:28.

“Through faith we understand that the worlds
were framed by the word of God, so that things
which are seen were not made of things which do
appear.” Heb. 11:3; Acts 17:24; Ps. 146:6; 148:5.

Concerning the creation of man, read: “Let us
make man in our image, after our likeness.” Gen.
1:26.

“And the Lord formed man of the dust of the
ground, and breathed into his nostrils the breath of
life; and man became a living soul.” Gen. 2:7;
Acts 17:25; 1 Cor. 15:45.

How man was created, read: “This only have I
found, that God hath made man upright.” Eccl.
7:29; Gen. 1:26; 5:1.

“For God created man to be immortal, and made
him to be an image of his own eternity.” Wis.
2:23; Syr. 17:1.

“And that ye put on the new man, which after
God is created in righteousness and true holiness.”
Eph. 4:24.

“And God saw everything that he had made,
and, behold, it was very good.” Gen. 1:31; Deut.
32:4.

ARTICLE VII.

Of the fall and punishment of man we confess:
The first man, Adam, and Eve, having been thus
gloriously created after the likeness of their Creator,
unto eternal life, did not continue long in this
estate; but as they were created with a free will, to
choose what they would, so that they could fear,
serve and obey their Creator, or, disobey and forsake
him; and as their Creator had given them a
command, not to eat of the tree of the knowledge
of good and evil; for in the day that they should
eat thereof, they should surely die; they, notwithstanding
this, in their vain desire to be equal to their
Creator in wisdom and knowledge, were led and
drawn away from God, and deceived by Satan; and
thus they disobediently and voluntarily transgressed
the command of their Creator. The woman, last
created, was first deceived, and turned her ears
away from God to Satan, and, also seducing her
husband, they, through this sin, fell under the wrath
and disfavor of God, and, with all their posterity,
became subject that very day, to temporal and eternal
death, and were thus divested of the divine virtue,
which is righteousness, and true holiness, and
became sinful and mortal.

On this account, God the holy and righteous
Judge, in whose sight wickedness can not endure,
but who is of purer eyes than to behold evil, or to
look on iniquity; and who threatens from heaven
with his wrath and disfavor all disobedience and ingratitude
of men; was so incensed by the sin thus
committed by Adam and Eve, that thereby they
not only fell into eternal condemnation, together
with all their posterity, but God the Lord moreover
imposed upon Adam and Eve divers temporal,
bodily punishments, which also continually extend
themselves into all their generations. Who are so
corrupted in Adam, that they are all from their
youth, by nature, inclined to sin and evil, and are
therefore deprived of the beautiful pleasure-garden,
or paradise, but must eat their bread, all their life,
in sorrow and in the sweat of their face, from the
uncultivated earth, which because of this first sin
was so cursed and marred, that it brings forth of
itself weeds, thorns, and thistles; and cover the
shame of their bodies made naked by sin. The woman,
as the chief transgressor, has to subject her
will and power to the man, and was constrained to
bring forth her children in pain and anguish. This
punishment continues upon all men, until they finally
return to the dust and ashes whence they came.

Concerning how Adam, together with the whole
human race, through sin, fell into temporal and
eternal death, and, in consequence of this, became
sinful, read: “Wherefore, as by one man sin entered
into the world, and death by sin; and so death
passed upon all men.” “Nevertheless death reigned
from Adam to Moses, even over them that had not
sinned,” etc. “And not as it was by one that
sinned . . . for the judgment was by one to condemnation,”
etc. “For if by one man’s offense
death reigned,” etc. “Therefore, as by the offense
of one judgment came upon all men to condemnation,”
etc. “For as by one man’s disobedience
many were made sinners,” etc. Rom. 5:12,14–19.

“For since by man came death, by man came
also the resurrection of the dead. For as in Adam
all die, even so in Christ shall all be made alive.”
1 Cor. 15:21,22.

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“Behold, I was shapen in iniquity; and in sin did
my mother conceive me.” Ps. 51:5.

“Who can bring a clean thing out of an unclean?”
Job 14:4.

“Of the woman came the beginning of sin, and
through her we all die.” Syr. 25:24; Tit. 2:14;
Wis. 2:24.

The prophet Esdra says: “The first Adam bearing
a wicked heart, transgressed, and was overcome;
and so be all they that are born of him.”
“And he transgressed, and thou immediately, thou
appointedst death in him and in his generations.”
2 Esdr. 3:21,7.

“O thou Adam, what hast thou done! for though
it was thou that sinned, thou art not fallen alone,
but we all that come of thee.” 2 Esdr. 7:48. Read
also: John 3:6; Rom. 8:5; Eph. 2:3; Syr. 17:16;
Gen. 6:5.

Read further, how God announced unto Adam
his punishment on account of sin, which punishment
God extends unto all his posterity: “Because thou
hast hearkened unto the voice of thy wife, and hast
eaten of the tree, of which I commanded thee, saying,
Thou shalt not eat of it: cursed is the ground
for thy sake; in sorrow shalt thou eat of it all the
days of thy life; thorns also and thistles shall it
bring forth to thee; and thou shalt eat the herb of
the field: in the sweat of thy face shalt thou eat
bread, till thou return unto the ground; for out of
it wast thou taken: for dust thou art and unto dust
shalt thou return.” Gen. 3:17–19,23,24. Concerning
the punishment of the woman, read: Gen.
3:16; 1 Cor. 14:34; 1 Tim. 2:12.

ARTICLE VIII.

Of the restoration or justification of man. We
confess that Adam and Eve having thus fallen under
the wrath and disfavor of God, and into death and
eternal condemnation, together with all their posterity,
so that no remedy or deliverance was to be
found in heaven or earth, among any created beings,
who could help, and redeem them, and reconcile
them to God, the Creator of all things, who is the
Almighty God (against whose majesty they had
sinned, and who alone could heal them), who is
rich and abounding in all grace and mercy, had
compassion upon Adam and his posterity, and,
hence, promised them his only begotten Son as a
comforting Redeemer and Savior, whom he would
put as enmity between Satan and the woman and
their seed, to the comfort and help of fallen mankind,
in order thus to bruise the head of Satan, and
to deprive him of his power; and, in this manner,
to deliver Adam and his posterity from the prison
of sin, the power of the devil, and eternal perdition,
and to reconcile them to God.

And even as God the Lord, through this promise,
clothed Adam and his seed internally, according to
the soul, with his grace and mercy, he, in token of
this, also covered the outward shame and nakedness
of the body, making coats of skins, and clothing
them therewith.

And even as Adam, through this his first, one
sin, brought, not only himself, but with him also his
whole posterity, without exception of persons, and
without their own actual evil works, into eternal
death and condemnation; so also, God Almighty,
through this promise of the only Savior Christ Jesus,
redeemed, delivered, and justified from condemnation,
and placed into the state of grace and reconciliation,
all men, without exception of persons,
without any of their good works, only from pure
grace and mercy. Seeing that Adam’s race was not
born of him when he stood under disfavor and condemnation
before God; but as all men proceed from
Adam as being in a state of grace, peace, and reconciliation
with God, he could bring forth none but
such as stand with him in the same reconciliation.

Thus none of Adam’s race are created or born to
condemnation, but all are born and brought forth
into the world in the same state of grace and reconciliation
with God. Hence, we hold it to militate
not only against the holy Scriptures, but also utterly
against the nature of God, which is just, righteous,
holy, and merciful, that God should punish with
eternal death and damnation, simply on account of
Adam’s sin, so great a number of Adam’s race, who
die in their infancy in a state of innocence, before
they have followed Adam in sin; seeing the good
God, through Christ and for Christ’s sake, so graciously
forgave Adam, (who had himself committed
the sin) and placed him in a state of grace.

But men having attained the knowledge of good
and evil, and, through the lust of the flesh, and
their own desire, having been drawn away from the
path of virtue and innocence, so that they follow
Adam in sin, hence it comes that they separate
themselves from their Creator, and, consequently,
do not perish, nor are condemned on account of
Adam’s transgression, but because of their own
unbelief and evil works.

But the righteous God, who does indeed forgive
sin, yet ofttimes does not suffer it to go entirely unpunished,
permitted the temporal, bodily punishment
to remain upon Adam and Eve, and their
posterity, by which they ought to learn to know,
fear, and serve their Creator, and to shun sin; such
as this, that from their infancy they are by nature
inclined to sin and evil, against which they have
a continual warfare, are barred out from the beautiful
paradise, must cover their nakedness; the women
must subject their power and will to their husbands,
and must bring forth their children in pain and
anguish; and all must eat all the days of their life,
with sorrow, of the corrupted earth, until they return
to dust of the earth, whence they have come.

But all believers receive in this life the restoration
or justification of Christ only through faith, in hope,
and afterwards in the resurrection of the dead they
shall receive it truly and actually, and shall enjoy
it forever.

Concerning these glorious and comforting promises
of salvation, read: “And I will put enmity between
thee and the woman, and between thy seed,
and her seed; it shall bruise thy head.” Gen. 3:15;
Eph. 2:14,15.

As to how this promise was renewed in the seed
and race of Adam, read: “The Lord thy God will
raise up unto thee a prophet from the midst of thee,
of thy brethren, like unto me; unto him ye shall
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hearken.” Deut. 18:15; Acts 7:37. To Abraham:
Gen. 12:3; 22:18; Acts 10:43.

Concerning the fact that this promise of justification
does not extend only to a particular class of
persons, but to all men without distinction, read:
“Therefore as by the offense of one, judgment came
upon all men to condemnation; even so by the
righteousness of one the free gift came upon all men
unto justification of life. For as by one man’s disobedience
many were made sinners, so by the obedience
of one shall many be made righteous.” Rom.
5:18,19.

“For since by man came death, by man came
also the resurrection of the dead. For as in Adam
all die, even so in Christ shall all be made alive.”
1 Cor. 15:21,22.

“That was the true Light, which lighteth every
man that cometh into the world.” John 1:9,29.

“And he is the propitiation for our sins: and not
for ours only, but also for the sins of the whole
world.” 1 John 2:2.

“For it pleased the Father that in him should all
fullness dwell; and, having made peace through the
blood of his cross, by him to reconcile all things
unto himself; by him, I say, whether they be things
in earth, or things in heaven.” Col. 1:19,20.

“For the grace of God that bringeth salvation
hath appeared to all men.” Tit. 2:11. Read also:
Rom. 3:24; 11:32; 1 Tim. 4:10; 2 Cor. 5:19;
1 John 4:10; Isa. 53:6; 1 Pet. 2:24.

As to how the kingdom of heaven is promised
by Christ to infants, without respect of persons,
read: “Then were there brought unto him little
children, that he should put his hands on them,
and pray: and the disciples rebuked them. But
Jesus said, Suffer little children, and forbid them
not, to come unto me; for of such is the kingdom
of heaven.” Matt. 19:13,14; 18:3; Mark 10:13;
Luke 18:15.

Concerning how God the righteous Judge will not
punish infants for the sin of their parents, or of
Adam; but to requite each with righteousness, according
to his own works, read: “For so much
then as thou art righteous thyself, thou orderest all
things righteously: thinking it not agreeable with
thy power to condemn him that hath not deserved
to be punished.” Wis. 12:15.

“The soul that sinneth, it shall die. The son
shall not bear the iniquity of the father, neither
shall the father bear the iniquity of the son: the
righteousness of the righteous shall be upon him.”
Ezek. 18:20,4. “The fathers shall not be put to
death for the children, neither shall the children be
put to death for the fathers: every man shall be put
to death for his own sin.” Deut. 24:16; Jer. 31:29.

“Because he hath appointed a day, in the which
he will judge the world in righteousness.” Acts
17:31; Ps. 7:11; 2 Tim. 4:8.

“But he that believeth not shall be damned.”
Mark 16:16. “Tribulation and anguish, upon every
soul of man that doeth evil.” Rom. 2:9.

ARTICLE IX.

Of the free will or power of man before and after
the fall; and of the saving grace of God. Of this
we confess: That God Almighty in the beginning
created the man Adam and his wife in his image
and likeness, endowing them, above all creatures,
with virtues, knowledge, speech, reason, and a free
will or power; so that they could know, love, fear,
and obediently serve their Creator; or could voluntarily
and disobediently forsake their God; as appeared
in the first transgression, when Adam and
his wife, through the subtlety of the devil, who appeared
in the form of a deceitful serpent, departed
from the commandment of God; hence they did not
sin through the foreordination or the will of God;
but as they had been created with a free will, and
to do as they would, they sinned through their own
voluntary desire, and transgressed the command of
God contrary to his will.

The man Adam and his wife having thus through
their own sin fallen under the wrath and disfavor of
God, whereby they became sinful and mortal, were
again received into favor by God their Creator; so
that they were not utterly divested of their former
wisdom, speech, and knowledge, above all other
creatures, nor of their previous free will or power,
as may be seen from their voluntarily accepting
God’s gracious promises unto life, and obeying the
voice of the Lord; and as also clearly appears from
the fact that God the Lord very strictly appointed
an angel with a flaming sword to keep the tree of
life from Adam; lest through his free will or power
he should eat of the tree of life and live forever;
which would have been in Adam’s power. And this
free will or power has been transmitted to all their
descendants, who proceed from them as branches
from their stem; so that even as men are endowed
of God with knowledge, reason and voluntary
power, by which they can perform manifold works,
and seek and desire from God the health of their
diseased and infirm bodies, and are not without
action, as the irrational creatures, blocks and stones,
so likewise, man, through the grace of God, and
the moving of the Spirit, by which men live, and
are moved, may open the door of the heart to the
salutary grace of God—which through the Gospel
is offered to all men, and through which death and
life is set before man—and seek the health of his
wounded soul; or he may voluntarily resist, reject
and neglect this offered grace and moving of the
Spirit. Thus also, as men have eyes and ears, to
see and to hear, yet not of themselves, but only from
God the Giver, so they also, through the grace of
God, have a free will or power to do the good and
to leave the evil.

But men, considered in themselves, seeing they
are without the grace of God, are of themselves incapable
of thinking anything that is good, much less
are they able to do it. But it is almighty God, who
through his Spirit of grace works in man both to
will and to do, moves, draws, and chooses them,
and accepts them as his children, so that men are
only recipients of God’s saving grace. Hence all
Christians are in duty bound, to ascribe the beginning,
middle and end of their faith, with all the
good fruits thereof, not to themselves, but only to
the unmerited grace of God in Christ Jesus.

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We confess moreover: That this saving grace
of God is not limited to a few particular men, but
even as the Almighty God lets his sun rise and
shine on the evil and on the good, so he has extended
his grace to all of Adam’s race; as it is also
evident, that God, in his goodness, did not leave
himself without witness among the heathen, doing
them good, and so moving their hearts, that their
thoughts and consciences accused and excused them,
so that they could do by nature, without the hearing
of the law of Moses, the things contained in the law.
This appears in still greater clearness in the coming
of Christ, that Almighty God has proclaimed the
saving grace through the Gospel to the whole world,
for a witness unto all nations, by which all excuse is
taken from men, and as an evidence, that God is not
willing that any should perish, but that all should
repent and be saved. According to the import of
the holy and everlasting Gospel, a righteous, eternal,
and irrevocable judgment shall be pronounced, in
the last day, through Christ Jesus, the blessed, over
all nations. Hence all men who now in this time
of grace believe and accept the Gospel, attain unto
life; but all who do not believe the Gospel, but voluntarily
reject it, will receive death as their portion.

On the other hand, we reject the belief of those
who say that Almighty God has indeed caused the
word of reconciliation to be preached to all, or
many, but does nevertheless withhold his grace from
many of them, so that the greater part of mankind
cannot accept the word of reconciliation and be
saved, but will, through the purpose or eternal
counsel and will of God, inevitably have to perish
forever, and be damned.

On this subject, read various Scripture passages
ascribing a will to man. And the holy Spirit does
not speak in vain in the Scriptures: “He himself
made man from the beginning, and left him in the
hand of his counsel; if thou wilt, to keep the commandments,
and to perform acceptable faithfulness.
He hath set fire and water before thee; stretch forth
thy hand unto whether thou wilt. Before man is life
and death; and whether him liketh shall be given
him.” Syr. 15:14–17; Deut. 11:26; 30:15; 2 Esdr.
7:59.

God the Lord said to Cain: “If thou doest not
well, sin lieth at the door: and unto thee shall be his
desire, and thou shalt rule over him.” Gen. 4:7.

Concerning man’s free will, read: “Let him do
what he will, he sinneth not; let them marry. Nevertheless
he that standeth steadfast in his heart,
having no necessity, but hath power over his own
will.” 1 Cor. 7:36–38.

“And whosoever offereth a sacrifice of peace offerings
unto the Lord to accomplish his vow, or a
free will offering.” Lev. 22:21,23.

“Who might offend, and hath not offended? or
done evil, and hath not done it?” Syr. 31:10.

And Paul also says: “For to their power, I bear
record, yea, and beyond their power they were
willing of themselves. Now therefore perform the
doing of it; that as there was a readiness to will, so
there may be a performance also.” 2 Cor. 8:3,11;
Phil. 14; Mark 14:7; 1 Cor. 7:36.

“Man can do nothing good of himself, by his own
power; but through the grace of God, he, in his
imperfectness, is able to keep God’s commandments.
For it is God which worketh in you both to will
and to do of his good pleasure.” Philip. 2:13.

“Thou dwellest in the midst of a rebellious house,
which have eyes to see, and see not; they have ears
to hear, and hear not.” Ezek. 12:2.

“For to will is present with me; but how to
perform that which is good I find not.” Rom.
7:18–21.

Read here all the Scriptures which unanimously
testify that God does not desire the death of the sinner,
but that he be converted, and live. Ezek.
18:32; 33:11; Wis. 1:13; Is. 55:7.

And that God has extended his saving grace not
only to the elect, but to all of Adam’s race; and
that he also died for those that perish. Concerning
this, read: “For the grace of God that bringeth
salvation hath appeared to all men.” Tit. 2:11.

“Look unto me, and be ye saved, all the ends
of the earth.” Is. 45:22.

“Therefore, as by the offense of one judgment
came upon all men to condemnation; even so by
the righteousness of one the free gift came upon all
men unto justification of life.” Rom. 5:18.

“Who in times past suffered all nations to walk
in their own ways. Nevertheless he left not himself
without witness,” etc. Acts 14:16,17; Rom.
1:19; 2:15.

“But there were false prophets also among the
people, even as there shall be false teachers among
you, who privily shall bring in damnable heresies,
even denying the Lord that bought them, and bring
upon themselves swift destruction.” 2 Pet. 2:1.

“And that he died for all, that they which live
should not henceforth live unto themselves, but unto
him which died for them, and rose again.” 2 Cor.
5:15. “For God so loved the world, that he gave
his only begotten Son,” etc. John 3:16.

“Behold the Lamb of God, which taketh away the
sin of the world!” John 1:29.

“For this is good and acceptable in the sight of
God our Savior; who will have all men to be saved,
and come unto the knowledge of the truth.” 1 Tim.
2:3,4.

“He is longsuffering to usward, not willing that
any should perish, but that all should come to repentance.”
2 Pet. 3:9; Rom. 2:4; Jas. 4:6; Acts
13:46. Read also: Matt. 23:36,37; Luke 13:34;
2 Esdr. 1:30.

As to how God the righteous Judge will pronounce
the final judgment upon those who disobey218
the Gospel, read: “When the Lord Jesus shall be
revealed from heaven with his mighty angels, in
flaming fire, taking vengeance on them that know
not God, and that obey not the Gospel of our Lord
Jesus Christ.” 2 Thess. 1:7,8; Mark 16:16. “This
is the book of the commandments of God, and the
law that endureth forever: all they that keep it shall
come to life; but such as leave it shall die.”
Bar. 4:1.

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ARTICLE X.

Of the providence of God, the election of believers,
and the rejection of unbelievers. Of this we confess:
As we believe and confess that God is omnipotent;
and that with him nothing is impossible; so likewise
is he also prescient and omniscient, so that nothing
is hid from him in heaven and in earth, neither that
which is to take place until the end of all things,
nor that which has taken place from all eternity.
And through this exceeding high prescience (foreknowledge),
knowledge and wisdom of God, which
are unfathomable, he very well saw and knew from
the beginning in eternity until the consummation of
the world, who would be the truly believing recipients
of his grace and mercy; and, again, who should
be found unbelieving despisers and rejecters of said
grace. And, consequently, he from the beginning
and from eternity knew, foresaw, elected and ordained
all true believers to inherit eternal salvation
through Christ Jesus; and, on the other hand rejected
all unbelieving despisers of said grace to
eternal damnation. Hence the perdition of men is
of themselves, and their salvation only through the
Lord their God, without whom they can do nothing
that is good.

But in no wise is it true that the gracious, merciful,
and righteous God (who conforms to his holy
nature) has from eternity foreseen, ordained or predestinated,
and created, at a convenient time, by far
the greater number of the human race unto eternal
damnation; or that, they having fallen through the
sin of the first man Adam, he let them remain without
help in eternal death and condemnation, into
which they had come without their knowledge and
own actual evil works, without having in this case
seen and known the just cause of their rejection.
Far be it from us, to believe this from the only
good and righteous God!

But, on the other hand, all true followers of Christ
believe and confess: That the righteous God, in the
beginning, created man good and upright, and gave
him an existence, and he hates none of those things
which he has created. And when through the subtlety
of the devil they had fallen into eternal death,
the blessed God, whose mercy is over all flesh, and
who is not willing that any should perish, out of
pure love and mercy, redeemed, bought, and delivered,
through the atonement of our Lord and Savior,
Jesus Christ, the whole human race, without exception
of persons, from eternal condemnation; so that,
in consideration of the death of Christ, none shall
perish on account of Adam’s sin; but God the
righteous Judge will judge the world in righteousness,
giving assurance unto all men, and rendering
to every man according to his own works and
deeds. The believers, who by patient continuance
in well-doing seek for eternal life, attain glory and
honor and immortality, but the unbelieving and disobedient,
tribulation and anguish, and the everlasting
wrath of God.

Concerning the foreknowledge or prescience of
God, read: “And hath determined the times before
appointed, and the bounds of their habitation.”
Acts 17:26; Deut. 32:8.

“She foreseeth signs and wonders, and the events
of seasons and times.” Wis. 8:8; Dan. 2:28; 5:17.

“O everlasting God, that knowest the secrets,
and knowest all things before they be.” Hist. Sus.
v. 42; Is. 46:10; Job 42:2; Rom. 9:11; Acts
2:23,31; 1 Pet. 1:20.

“My substance was not hid from thee, when I was
made in secret, and curiously wrought in the lowest
parts of the earth. Thine eyes did see my substance,
yet being unperfect; and in thy book all my members
were written, which in continuance were fashioned,
when as yet there was none of them.” Ps.
139:15,16.

“He knew all things ere ever they were created;
so also after they were perfected he looked upon
them all.” Syr. 23:20; Acts 15:18.

Here it is to be observed with attention, how God,
through his prescience, from the beginning elected
the believers in Christ, and rejected the unbelievers.
Read: “Hearken, my beloved brethren, hath not
God chosen the poor of this world rich in faith?”
etc. Jas. 2:5.

“But God hath chosen the foolish things of the
world to confound the wise, and God hath chosen
the weak things of the world to confound the things
which are mighty; and base things of the world,
and things which are despised, hath God chosen,”
etc. 1 Cor. 1:27,28.

“I have even from the beginning declared it to
thee; before it came to pass I shewed it thee: for
I knew that thou wouldest deal very treacherously,
and wast called a transgressor from the womb.”
Is. 48:5,8; Mal. 1:2; Rom. 9:13; Eph. 3:11;
2 Tim. 1:9.

“Before they were sealed that have gathered
faith for a treasure; then did I consider these things,”
etc. 2 Esdr. 6:5.

“And who, as I, shall call, and shall declare it,
and set it in order for me, since I appointed the
ancient people?” Is. 44:7.

“We know that all things work together for
good to them that love God, to them who are the
called according to his purpose. For whom he did
foreknow, he also did predestinate to be conformed
to the image of his Son, that he might be the firstborn
among many brethren. Moreover, whom he
did predestinate, them he also called: and whom he
called, them he also justified.” Rom. 8:28–30.

“Before I formed thee in the belly I knew thee,
and before thou camest forth out of the womb I
sanctified thee,” etc. Jer. 1:5.

“According as he hath chosen us in him before
the foundation of the world,” etc. Eph. 1:4; 2 Tim.
1:9; John 15:16; Acts 13:48.

ARTICLE XI.

Of the written word of God, the law of Moses,
and the Gospel of Christ. We confess: That the old
law which was given by Moses and received by the
disposition of angels, was a perfect doctrine and
rule for the descendants of Abraham, Isaac, and
Jacob, with whom God had made and established
this his covenant. According to the doctrine and
tenor of this law, this people had to conduct and
regulate themselves, without transgressing any part
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of it, or taking away from, or adding to it, or following
their own opinion in regard to it, on pain of
being exterminated, and falling under a great curse.
On the other hand, those who hear, believe and
fulfill this law, are promised life, and many glorious
blessings. This blessing and curse extended mostly
to temporal and bodily things.

This law of God—the five books of Moses—embracing
also all kings, priests and prophets, who
prophesied and spoke, through the Spirit of God,
among this people, Israel (agreeing with the law
of Moses), which is the entire Old Testament, has
through the grace of God been made known to us
in the Bible. This law is also spiritual, the bringing
in of a better hope, and the schoolmaster to Christ.
By its various figures and shadows, as the Levitical
priesthood, ceremonies and sacrifices, the land of
Canaan, kings, the city of Jerusalem, and the temple,
it pointed and led to Christ Jesus, because the
old law was an intolerable yoke of bondage, which
brought condemnation upon all who did not continue
in, and perform all that is written in the book
of the law. And since men, through the weakness
of the flesh, could not perfectly keep all this, they
could not obtain the eternal blissful life through the
law, but would have had to remain under the wrath
and anger of God. But Christ Jesus came, who is
the end and the fulfilling of the old law, and the beginner
and author of the new law, of perfect liberty,
and the real, true light, to which all the dark shadows
pointed; he came sent from God, with full
power in heaven and on earth and is the one who
has abolished death, and brought life and immortality
to light through the Gospel.

He has made a new covenant with the house of
Israel, and the house of Judah, and has invited
thereto all the Gentiles and nations of the earth,
who in time past were strangers and enemies, but
who now, through grace, are all invited, and for
whom the way unto life has been opened and well
beaten; so that by obedience through grace, they
may now become fellow-citizens with the saints, and
of the household of God. And this is the word of
reconciliation, by which Almighty God, through
his Spirit, works faith, regeneration, and all the
good fruits resulting therefrom in men; in which
word of the New Testament are proclaimed to us
full grace and peace, forgiveness of sins, and eternal
life, together with all things that pertain unto life
and godliness, yea, all the counsel of God. According
to this proclamation all believing children
of the New Testament must necessarily regulate and
conduct themselves in all matters relating to the
faith; in accordance with which, finally, an eternal
judgment will be held. And it is so much worthier,
and better established than the Old Testament, as it
was given through a higher and worthier ambassador,
and was sealed with a more precious blood;
and it shall not cease, but continue till the end of
the world. And as a man’s covenant, if it be confirmed,
may not be changed, or anything taken
from or added to it, so this New and everlasting
Covenant, which is confirmed with the precious
death and blood of our Lord Jesus Christ, may still
much less be diminished, or anything added thereto,
nor may it be bent and distorted according to one’s
own individual opinions; but all Christians are in
duty bound to bow their whole heart, mind and
soul under the obedience of Christ and the mind of
the Holy Spirit expressed in the holy Scriptures,
and to regulate and measure their whole faith and
conversation according to the import thereof.

The Old Testament is to be expounded by and
reconciled with this New Testament and must be
distinctively taught among the people of God:
Moses with his stern, threatening, punishing law
over all impenitent sinners as still under the law;
but Christ with his new, glad tidings of the holy
Gospel over all believing, penitent sinners as not
under the law, but under grace.

To this new law of Jesus Christ all decrees, councils
and ordinances made contrary to it by men in
the world, must give place; but all Christians must
necessarily, as far as the faith is concerned, regulate
and conduct themselves only in accordance with
this blessed Gospel of Christ. And as the outward
man lives outwardly by the nourishment of bread;
so the inward man of the soul lives by every word
proceeding from the mouth of the Lord. Therefore
the word of God must be purely and sincerely
preached, heard, received and kept, by all believers.

Of the law of Moses: how it was written with the
finger of God on tables of stone, and given by the
disposition of angels, concerning this read: Ex.
20:2; Deut. 5:6; John 1:17; Acts 7:53; Ex. 31:18;
32:16.

Of the severity of the law, and how we must neither
take away from, nor add to, it; in regard to
this, read: “Cursed be he that confirmeth not all
the words of this law to do them: and all the people
shall say, Amen.” Deut. 27:26; Gal. 3:10.

“What thing soever I command you, observe to
do it: thou shalt not add thereto, nor diminish from
it.” Deut. 12:32,8; 29:19; Prov. 30:6; Deut. 4:2.

Of the imperfectness of the law, read: “For the
law having a shadow of good things to come, and
not the very image of the things,” etc. Heb. 10:1;
Col. 2:17.

“For the priesthood being changed, there is
made of necessity a change also of the law. For
there is verily a disannulling of the commandment
going before, for the weakness and unprofitableness
thereof. For the law made nothing perfect, but the
bringing in of a better hope did.” Heb. 7:12,18,19;
Gal. 2:16; Acts 13:39; Rom. 8:3.

How Christ is the end and fulfilling of the
law; with regard to this, read: “For Christ is the
end of the law for righteousness to every one that
believeth.” Rom. 10:4; Matt. 5:17; Rom. 7:4;
Gal. 1:19.

Of the power and dignity of the holy Gospel,
read: “For I am not ashamed of the Gospel of
Christ: for it is the power of God unto salvation to
every one that believeth,” etc. Rom. 1:16; John
1:17; Luke 16:16; Mark 1:15; 1 Pet. 1:12.

“Who hath abolished death, and hath brought
life and immortality to light through the Gospel.”
2 Tim. 1:10; 1 Pet. 1:25.

Of the usefulness and power of the holy Gospel,
read: “And that from a child thou hast known the
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holy Scriptures, which are able to make thee wise
unto salvation through faith which is in Christ Jesus.
All Scripture is given by inspiration of God,
and is profitable for doctrine, for reproof, for correction,
for instruction in righteousness: that the
man of God may be perfect, thoroughly furnished
unto all good works.” 2 Tim. 3:15–17; 2 Peter
3:15.

“Search the Scriptures; for in them ye think ye
have eternal life.” “He that believeth on me, as the
Scripture hath said,” etc. John 5:39; 7:38; James
1:21; Matt. 4:4; Deut. 8:3; Wis. 16:26; Revelation
22:18; Deut. 4:2; 12:32; Prov. 30:6.

“For whatsoever things were written aforetime
were written for our learning, that we through patience
and comfort of the Scriptures might have
hope.” Rom. 15:4.

How Christ Jesus will pronounce the last judgment
upon the obedience of the Gospel, read: “The
word that I have spoken, the same shall judge him
in the last day.” John 12:48.

“When the Lord Jesus shall be revealed from
heaven with his mighty angels, in flaming fire, taking
vengeance on them that know not God, and
that obey not the Gospel of our Lord Jesus Christ:
who shall be punished with everlasting destruction
from the presence of the Lord,” etc. 2 Thessalonians
1:7–9; Matt. 24:14; Heb. 4:12; Rev. 20:12.

ARTICLE XII.

Of saving faith. We confess: That saving faith
is not a vain or hidden thing unborn in man; nor
does it consist in us having a historical knowledge
derived from the holy Scriptures, and that we have
much to say about it, without having the real substance
or signification thereof. But the real and
true faith, which avails before God, is a sure knowledge
of the heart in a sure confidence, which we
receive from God, not through our own power, will,
or ability, but through the hearing of the word of
God; and which, through the illumination of the
Holy Spirit, is imprinted on, and written in, the
heart, and works so effectually in us, that we are
drawn away by it from all visible and perishable
things, to the invisible and living God; acquiring
thereby a new spiritual taste for that which is heavenly,
and not for that which is earthly. For saving
faith, accompanied with hope and love, is of such a
nature that it conforms to things not seen. Hence,
all true believers gladly and obediently submit themselves
to all the commandments of God, contained
in the holy Scriptures, and, when necessary, testify
to and confess them with the mouth before kings,
princes, lords, and all men, not allowing themselves
to be drawn away therefrom by any means whatever,
though, on account thereof, money, property,
body and life be sacrificed unto spoiling, water, and
fire. For the power of God, which preserves them
in the faith, strengthens them, so that they esteem
all the sufferings of this time brief and light, not
avenging themselves, but praying for their persecutors,
gladly suffering for the name of the Lord
what is imposed upon them, because of the faith,
hope, and love which they have to their Creator
and his heavenly riches.

Where this true faith is received in the heart,
there the fruits of the Holy Spirit, as witnesses of
the same, must follow and flow out. On the contrary,
unbelief, with its unfruitful works of darkness
must flee, as darkness before the clear sunlight. By
this faith, which is the beginning of the Christian
doctrine, we become children of God, overcome the
world, are armed against all the subtle wiles of the
devil, become sanctified, justified, saved, and partakers
of all the benefits of God shown in Christ
Jesus; and without this faith it is impossible to
please God.

In this true faith we cannot stand still, but, with
humble fasting, praying and supplicating in the
Spirit, we must plead for help, assistance, and new
strength in all divine virtues, unto the end, in order
that God may strengthen and preserve us in the
same. Where this is neglected men may fall from
the faith; the good Spirit may be taken away, and
their names blotted out of the Book of Life, and
written again in the earth. To this true faith, which
is a noble gift of God, all men, who have attained
to understanding and knowledge, so that they can
hear and understand the word of God, without distinction
of persons, are called through the divine
word, and invited to come; but all infants, and
those whom God permits to remain in their infancy
are herefrom excepted and excluded. They are under
the grace and pleasure of God through the
atonement of Jesus Christ, by which he, through his
blood, cleansed and redeemed the whole human
race from the fall of Adam, without requiring of
them any other means than faith, hope, love and
the observance of certain commandments of God.
It is therefore a great error that some ascribe faith
to new born infants; or [that they say] that without
this they cannot be saved. It is a sure sign that said
persons do not know the true faith, and do not believe
the words of Jesus Christ, who has promised
the kingdom of heaven to infants without this.

For, as true faith consists in hearing, believing
and accepting the good things which God offers us
through his word; and, again, as unbelief consists
in despising and rejecting those things; and since
infants have neither knowledge, ability, inclination,
nor emotion concerning any of these things, as all
intelligent persons see and know; therefore it must
truly follow that neither faith nor unbelief may be
attributed to infants; but they are simple and ignorant,
and in this state perfectly pleasing to God, he
having set them as examples for us, that we should
imitate them in their simplicity.

How the true faith is a gift of God, and is
wrought in the hearts of men through the hearing
of God’s word, read: “For by grace are ye saved
through faith; and that not of yourselves: it is the
gift of God.” Eph. 2:8; Rom. 12:3; Col. 2:12;
Phil. 1:29; Jude 3.

“So then faith cometh by hearing, and hearing
by the word of God.” Rom. 10:17; Heb. 6:2.

With regard to how we must believe in God
through his word, read: “Neither pray I for these
alone, but for them also which shall believe on me
through their word.” John 17:20; Eph. 1:9; John
7:38; 14:1; Heb. 11:6; 1 Pet. 1:21; 2 Tim. 3:15.

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Concerning how true faith is not vain, but manifests
its effectual power and nature, read: “By
whom we have received grace and apostleship, for
obedience to the faith among all nations,” etc.
Rom. 1:5; 16:25; Acts 6:7.

“When ye received the word of God which ye
heard of us, ye received it not as the word of men,
but, as it is in truth, the word of God, which effectually
worketh also in you that believe.” 1 Thessalonians
2:13.

“In Jesus Christ neither circumcision availeth
anything, nor uncircumcision; but faith which worketh
by love.” Gal. 5:6.

He that does not evince from his faith the seven
virtues required, “is blind, and cannot see afar off,”
etc. 2 Pet. 1:9; Jas. 2:26.

“But the just shall live by his faith.” Hab. 2:4;
Heb. 10:38; Rom. 1:17; Gal. 3:11.

By faith we become righteous and partakers of
the benefits of God. Acts 26:18; Rom. 10:10;
Gen. 15:6; Rom. 4:3; Gal. 3:6; Mark 16:16.

We must pray to God, to be strengthened and
kept in the faith. Luke 17:5; 1 Pet. 1:5.

When the grace of God is neglected through unbelief
and evil works, one may fall away from the
faith, and be blotted out of the Book of Life. Now
the Spirit speaketh expressly, that in the latter times
some shall depart from the faith. 1 Tim. 4:1; 2 Peter
2:1; 1 Tim. 6:10.

“Which for a while believe, and in time of temptation
fall away.” Luke 8:13.

“One that returneth from righteousness to sin:
the Lord prepareth such a one for the sword.” Syrach
26:28; Jer. 17:13; Prov. 3:21; Heb. 6:6.

“The Lord said unto Moses, Whosoever hath
sinned against me, him will I blot out of my book.”
Ex. 32:33; Rev. 3:5; Ps. 69:29; Isa. 1:2; 30:1;
Jer. 18:7.

How infants are simple and ignorant, and that
therefore neither faith nor unbelief may be imputed
to them; but that they are well-pleasing to God
through his grace, without any other means, read:
“Moreover, your little ones, which ye said should
be a prey, and your children, which in that day
had no knowledge between good and evil, they
shall go in thither, and unto them will I give it,
and they shall possess it.” Deut. 1:39; Matt. 19:14.

“When I was a child, I spake as a child, I understood
as a child, I thought as a child: but when I
became a man, I put away childish things.” 1 Corinthians
13:11; Heb. 5:13.

“Brethren, be not children in understanding:
howbeit in malice be ye children.” 1 Corinthians
14:20; Eph. 4:14; Matt. 18:2; 19:13; Mark 10:13;
Luke 18:15.

ARTICLE XIII.

Of regeneration and the new creature, we confess:
Inasmuch as our first parents, Adam and Eve,
through their transgression, separated themselves
from God, and fell into temporal and eternal death,
with all their posterity, and, consequently, lost the
image of God, which is righteousness and true holiness;
became depraved in their nature, and inclined
to sin and wickedness from their youth; so that of
all men none can attain unto faith and a godly
conversation through the power of their first birth,
which has sprung and proceeded from sinful seed;
because that which is born of the flesh is flesh, and
hence, carnally minded, and the natural man does
not receive the things of the Spirit of God; therefore,
all men, having come of the earth, shall return
to dust and earth, and, in part, are also like to the
corrupted earth, which of itself does not bring forth
good grain, but must thereto be prepared anew,
and sown with good seed. Thus also, all men,
when they have passed their youth, and have come
to understand and discern good and evil, we perceive,
that their carnal hearts and earthly life, being
conceived in sin, are inclined to sin, which conceives
by its own lust, which awakens sin in them, and
allures and moves them to actual sin; and thus they
fall from grace,—to which they had been redeemed
through the atonement of Christ—which plunges
them into the death of sin.

Hence, God the Lord requires and demands
through his word, of all men of understanding,
a true reformation and a renewing from these their
own actual sins; that is, that through the hearing
of the word of God they receive the faith, become
regenerated from above, of God, be created anew
in the inner mind of the heart, according to the
image of God, and circumcised, being translated
from the carnal into the spiritual, from unbelief into
faith, from that which is earthly-minded and like
Adam into that which is heavenly-minded and like
Jesus Christ; that they crucify and mortify their
earthly members, and feel, prove, and taste that
which is heavenly, and not that which is earthly.
To this, God promises life, peace, and all heavenly
riches; and it is the sanctification in the spirit of the
mind, and the appropriation of all the benefits of
Christ (which have been lost through our own actual
sin), and has the promise of eternal salvation.

And wherever this renewing and conversion of
the mind and the heart is not found (among all
those who know sin have served it), there Christ
and the life do not exist; and without this renewing
neither circumcision nor uncircumcision, baptism
nor Supper, nor any ceremonies, however glorious
they may appear, avail anything.

And as man in the beginning is brought forth
with pain and anguish from the flesh, so the second,
spiritual generation is also called a birth; and it takes
place with godly sorrow over sin, and with the crucifying
and mortifying of the earthly members.

And as men by the fall of Adam were not altogether
deprived and divested of all godly virtues
and qualities, so as to become like Satan in evil,
but through the grace of God have retained many
good principles, so the innate sinful nature, affection
for, and proneness to sin are not utterly removed
by regeneration, but remain until death in the regenerated;
so that the flesh lusts against the Spirit,
and the lust or indwelling sin wars against the law
of the new mind, so that the regenerated enter upon
a continuous warfare, and must constantly crucify
and mortify the lusts of the flesh, tame and bring
into subjection their bodies, and abstain from fleshly
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lusts, which war against the soul; and thus fighting,
they must keep the victory unto death.

On the other hand, the assertion of those who
ascribe regeneration to new-born infants, and say
that without this they cannot be saved, is rejected
as a grave error. Some of these found regeneration
upon infant baptism, maintaining that as soon as
they have their children baptized, they are also,
through this ceremony of baptism, regenerated.
Others build the regeneration of infants on the
justification or general redemption of Christ, by
which the human race has been reconciled from
the fall of Adam and put in a state of grace; saying
that children are regenerated as soon as they are
conceived by the mother; thus putting regeneration,
against all right and probability, before the
first birth which is of the flesh. Some can not tell
whether infants become partakers of regeneration
before, in, or after baptism; from which it is judged
that the aforesaid persons treat of regeneration without
the holy Scriptures and all true reason, as the
blind man of colors; since Almighty God, nowhere
in his holy word speaks of the regeneration of infants.
And though children are conceived in sin,
or born from sinful seed, yet they have never known,
served, or practiced sin, from which they might be
regenerated, converted, and renewed in their mind
and heart; but they have without this been born,
and placed by God in so holy and God-pleasing
a state, through the atonement of Christ, that no
adult person can, through regeneration and the
putting off of the sinful body of the flesh, and the
renewing of the mind, become more sinless, holy
and God-pleasing; seeing the innate sinfulness, lust
or inclination to sin remains in the most pious, regenerated,
adult persons until death (not less then
in children, in their infancy), against which they
carry on a constant warfare; and besides this, Almighty
God, by his word, requires of all men that
have served sin, no higher or greater reparation
than that they be converted by regeneration, and
become like unto children in sin and malice. With
what reason, then, can regeneration be applied to
children, who have never committed sin, from which
they could be regenerated; seeing infancy has already
the innocence which is acceptable to God, and
has been set as an example before men, after which
all the regenerated must labor and strive until death.

Of this heavenly birth from God, and how it is
effected through the Spirit and the word of God,
read: “Seeing ye have purified your souls in obeying
the truth through the Spirit unto unfeigned love
of the brethren, see that ye love one another with
a pure heart fervently: being born again, not of
corruptible seed, but of incorruptible, by the word
of God, which liveth and abideth forever.” 1 Pet.
1:22,23; 2:2; James 1:18; 1 Cor. 4:15; Gal. 4:19;
Philem. 10.

“Not by works of righteousness which we have
done, but according to his mercy he saved us, by
the washing of regeneration, and renewing of the
Holy Ghost,” etc. Tit. 3:5.

That regeneration is not a vain or hidden thing,
but demands a new life and the following of Christ,
and that eternal salvation is promised thereupon,
read: “Verily, I say unto you, that ye which have
followed me, in the regeneration when the Son of
man shall sit in the throne of his glory, ye also shall
sit upon twelve thrones, judging the twelve tribes
of Israel.” Matt. 19:28.

“For in Christ Jesus neither circumcision availeth
anything, nor uncircumcision, but a new creature.
And as many as walk according to this rule, peace
be on them, and mercy, and upon the Israel of
God.” Gal. 6:15,16.

“But as many as received him, to them gave he
power to become the sons of God, even to them
that believe on his name: which were born, not of
blood, nor of the will of the flesh, nor of the will of
man, but of God.” John 1:12,13.

To all who have served sin, and have not been
regenerated, the kingdom of God is denied. Concerning
this, read: “Verily, verily, I say unto thee,
except a man be born again, he cannot see the
kingdom of God.”

“Except a man be born of water and of the
Spirit, he cannot enter into the kingdom of God.
That which is born of the flesh is flesh; and that
which is born of the Spirit is spirit. Marvel not
that I said unto thee, Ye must be born again. The
wind bloweth where it listeth, and thou hearest the
sound thereof, but canst not tell whence it cometh,
and whither it goeth: so is every one that is born
of the Spirit.” John 3:3,5–8.

That the regenerated do not become perfect in
this life, but must fight unto death against the flesh,
the world, and sin, read: “Not as though I had
already attained, either were already perfect: but
I follow after,” etc. Phil. 3:12; 1:30; Col. 1:29;
Rev. 2:10.

“I keep under my body, and bring it into subjection:
lest that by any means, when I have preached
to others, I myself should be a castaway.” 1 Cor.
9:27.

“For the flesh lusteth against the Spirit, and the
Spirit against the flesh; and these are contrary the
one to the other; so that ye cannot do the things
that ye would. But if ye be led by the Spirit,” etc.
Gal. 5:17,18; 1 Pet. 2:11; Rom. 7:18,23; Jas. 3:2.

ARTICLE XIV.

Of the incarnation of the eternal and only begotten
Son of God. We confess: That the exalted and
true God faithfully kept and fulfilled his exceeding
great and precious promises, which he had made in
the beginning concerning his Son, who had been
foreordained to this end before the foundation of the
world, but in these last times was manifest for
our sakes.

This glorious and cheering promise was originally
given to fallen Adam and Eve, and was afterwards
renewed in their seed, as in Abraham, Isaac, and
Jacob, Moses and David. Of him did all the prophets
prophesy, and on him did all the pious fathers
hope with a firm confidence (as though they had
seen him), that Shiloh would come from Judah, and
that this beautiful star would arise out of Jacob.
This truly and really took place as follows: When
everything was in tranquillity, when the royal sceptre
had departed from Judah, and the seed of Jacob
373
was under tribute to the heathen; then the gracious
God remembered his holy covenant, and sent his
true, real Word or Son out of heaven, from his
royal throne; having to this end foreordained and
elected the righteous Joseph, of the house and generation
of David, whose espoused wife was Mary,
whom God had blessed and chosen for this purpose
above all other women.

To this Joseph and Mary the Holy Ghost points
from generation to generation, as well as to the
town of Bethlehem, out of which this Light long
before promised was to arise and come forth; in
order that all the pious who waited and hoped for
this salvation, might have a certain consolation and
knowledge from which tribe, city and place they
were to expect this Savior of the world.

Thus Mary received the message through the angel
of God, and believed it, being overshadowed by
the power of the Highest, and conceived of the Holy
Ghost the true, real Word, which was in the beginning
with God, and by which all things were created.
The same, through the effectual power of the
Almighty God, became flesh or man in her, and was
born of her, the Son of the Most High God, whom
she had before conceived of the Holy Ghost.

Thus the eternal and only begotten Son of the
living God became a visible man subject to suffering.
He was wrapped in swaddling clothes, laid in a
manger, and brought up at Nazareth under the care
of his [imputed] father and his mother. He hungered,
thirsted, was wearied with walking, sighed
and wept, and increased in wisdom and stature, and
in favor with God and man; so that the eternal,
only begotten Son of the living God, in the time
of his incarnation, did not continue like his heavenly
Father in an invisible, impassive, immortal,
and spiritual form, but for our sakes, humbled himself
into a visible, passive, mortal, and servile form,
became like unto us men in all things, except sin; in
order thereby to heal us from the poisonous bite of
the serpent, and from everlasting torment.

Hence, all true witnesses of Jesus Christ are
bound, by virtue of the holy Scriptures, to believe
and confess: That this same Word, which was in
the beginning with God, and was God, by which all
things were made, proceeded from God his Father,
came into the world, and, through the power of
God, became himself man or flesh, so that the
glory of the only begotten Son of the Father, full
of grace and truth was touched and seen.

Thus he who before was like unto his Father in
brightness and glory—not given or usurped God-likeness,
but one peculiar to him by nature—left his
brightness and glory, and humbled himself, and became
in form like unto us men; he who before was
greater than the angels, and in an invisible, immortal
form, like unto God his Father, was now
made lower than the angels, and became like unto
his brethren in a visible and mortal form. He who
could have had joy with his Father, and was surrounded
by eternal riches, became poor for our
sakes, and suffered on the cross, despising the
shame. He who in the presence of the apostles ascended
heavenward, was the same who before had
descended from God out of heaven into the lower
parts of the earth; and the same ascended above
all heavens. This is the mystery of godliness, which
is great, but on account of their carnal and flickering
reason, is believed by but few: that God the Son
was thus manifest in the flesh: and that he appeared,
as a true Redeemer and Savior, and eternal Light,
to them who sat in darkness and in the shadow
of death.

And, as the food which the Israelites ate in the
wilderness, is called, bread from heaven or heavenly
bread, because the substance of the bread was no
fruit of this earth, but had come from heaven,
though the same, was in this world, prepared in the
form of bread; so also Christ himself calls his flesh
the true bread which came down from heaven; and
says that the Son of man should ascend up where
he was before, because his flesh or body became
flesh, not of Mary or of any created substance, but
only of the Word of life which had come down from
heaven.

He it was who spake with Moses on the mount
and in the wilderness; and him the fathers tempted
in the wilderness, and resisted his Spirit. This is the
same who was from the beginning. Him the apostles
touched with their hands, and beheld with their
eyes; herein the life was manifested, that they saw
and proclaimed to men, that which was with the
Father, and was manifested unto them, and was
even the same Word which spake with them.

And though it is true that the eternal Son of the
living God forsook his divine glory, and, for a brief
time, was made lower than the angels, and appeared
in the visible form of a servant; yet he did not
thereby lose his eternal Sonship and Godhead with
his Father; but when God the Father brought this
his first and only begotten Son into the world, he prepared
him a body, not of any created substance, but
only of the Word of life, which became flesh, and
which by all the angels of God is honored and worshiped
as the true God.

Likewise, Christ glorified himself before his apostles,
on mount Tabor, that his face shone as the
bright sun, and he was confessed by his Father from
heaven as his beloved Son. Thus have also the
highly enlightened apostles of Christ, and all true
believers, confessed, pronounced, honored and worshiped
this visible and palpable Christ Jesus as the
true God, and Son of God. Hence all true believers,
according to these testimonies of holy Scripture,
and the examples of all the saints of God, must necessarily,
unto salvation, follow, believe, and confess,
that the whole crucified Christ Jesus, visible and
invisible, mortal and immortal, is the true God, and
the Son of God, God and man in one undivided
person. To him be praise forever and ever, Amen.

Of these promises concerning the Savior, read,
how God the Lord, in the beginning promised fallen
Adam and Eve, to put him as enmity between Satan
and the woman, and between their seed. “And I
will put enmity between thee and the woman, and
between thy seed and her seed; it shall bruise thy
head, and thou shalt bruise his heel.” Gen. 3:15;
Col. 1:19; 3:15; Eph. 2:15.

“The Lord thy God will raise up unto thee a
prophet from the midst of thee, of thy brethren, like
374
unto me; unto him ye shall hearken.” Deut. 18:15;
Acts 7:37; Read also: Acts 3:25; Gal. 3:8; Genesis
49:10; Num. 24:17; Matt. 2:2; Jer. 23:5; 33:15;
Is. 9:6; 11:1; Acts 10:43.

And that this Savior of the world originally did
not spring from the fathers, Mary, or any creature,
but was sent and came only from God, and was conceived
and brought forth by Mary, read: “Behold,
a virgin shall be with child, and shall bring forth a
son.” Matt. 1:23; Is. 7:14; Luke 2:21; Gal. 4:4.
“When as his mother Mary was espoused to Joseph,
before they came together, she was found with child
of the Holy Ghost.” And further: “Joseph, thou
son of David, fear not to take unto thee Mary thy
wife: for that which is conceived in her is of the
Holy Ghost.” Matt. 1:18,20.

The angel of God said unto Mary: “Behold, thou
shalt conceive in thy womb, and bring forth a son,
and shalt call his name Jesus. He shall be great,
and shall be called the Son of the Highest; and the
Lord God shall give unto him the throne of his
father David: and he shall reign over the house of
Jacob forever; and of his kingdom there shall be no
end. Then said Mary unto the angel, How shall
this be, seeing I know not a man? And the angel
answered and said unto her, The Holy Ghost shall
come upon thee, and the power of the Highest shall
overshadow thee: therefore also that holy thing
which shall be born of thee shall be called the Son
of God.” Luke 1:30–35.

Read in this connection St. John, who also gives
thorough information regarding this matter: “In
the beginning was the Word, and the Word was
with God, and the Word was God. The same was
in the beginning with God. And the Word was
made flesh, and dwelt among us (and we beheld his
glory, the glory as of the only begotten of the Father),
full of grace and truth.” John 1:1,2,14;
Bar. 3:37; Zach. 2:10.

And further: “That which was from the beginning,
which we have heard, which we have seen
with our eyes, which we have looked upon, and
our hands have handled, of the Word of life; (for
the life was manifested, and we have seen it, and
bear witness, and shew unto you that eternal life,
which was with the Father, and was manifested unto
us,)” 1 John 1:1,2; John 8:25; Micah 5:2; 2 Peter
1:16; John 20:28; Wis. 18:15.

Of the humbling of the eternal and only Son of
God. (Mark especially the word made; for nowhere
do we find anything about assuming man) read:
“Who, being in the form of God, thought it not
robbery to be equal with God: but made himself of
no reputation, and took upon him the form of a
servant, and was made in the likeness of men: and
being found in fashion as a man,” etc. Phil. 2:6–8.

“Thou madest him a little lower than the angels.”
“But we see Jesus, who was made a little lower
than the angels for the suffering of death, crowned
with glory and honor.” Heb. 2:7,9; Ps. 8:5.

“For ye know the grace of our Lord Jesus
Christ, that, though he was rich, yet for your sakes
he became poor, that ye through his poverty might
be rich.” 2 Cor. 8:9; Eccl. 9:15.

“Looking unto Jesus the author and finisher of
our faith; who for the joy that was set before him
endured the cross, despising the shame,” etc. Hebrews
12:2.

“I am the living bread which came down from
heaven: if any man eat of this bread, he shall live
forever: and the bread that I will give is my flesh,
which I will give for the life of the world.” John
6:51. Read also verses 58 and 63.

How the saints of God confessed and worshiped
this humiliated Jesus also in the days of his flesh, as
the true God, and the Son of God, read: “Whom
do men say that I, the Son of man, am?” And
after a few more words: “Simon Peter answered
and said, Thou art the Christ, the Son of the living
God.” Matt. 13:16. Understand, the true Son who
was born and came forth from the essence of the
Father; and not a Son become so in time, or assumed,
as believers, who because of the faith, are
also called sons and daughters.” 2 John 1:3; John
1:49; 10:36; 11:27; Acts 8:37; Matt. 27:54.

Jesus said to the blind man: “Dost thou believe
on the Son of God? He answered and said, Who is
he, Lord, that I might believe on him? and Jesus said
unto him, Thou hast both seen him, and it is he
that talketh with thee. And he said, Lord, I believe.
And he worshiped him.” John 9:35–38.

“Thomas answered and said unto him, My Lord
and my God. Jesus saith unto him, Thomas, because
thou hast seen me, thou hast believed,” etc.
John 20:28,29.

“In his Son Jesus Christ. This is the true God,
and eternal life. Little children, keep yourselves
from idols. Amen.” 1 John 5:20,21. Rom. 9:5.

ARTICLE XV.

Of the knowledge of Jesus Christ, God and man
in one person, and the necessity of believing it. Of
this we confess: That it is necessary for all Christians
to believe that the knowledge of the only Son
of the Father, is, as one of the principal articles of
our faith, in the highest degree essential unto salvation.
It is therefore not sufficient to know Christ
only after the flesh, or his humanity; as, that he was
born of Mary, and became like unto us in all things,
except sin; but we must also (which is the most important)
know him after the Spirit, and his eternal
Godhead; that is, that he before all time, in eternity,
in an unspeakable manner, was born of or proceeded
from the true God his Father, and that he is the
true real Word and Wisdom, which proceeded from
the mouth of the Most High, and which for this
reason, was equal with his Father in brightness,
glory, power, might and eternal Godhead, before
the foundation of the world. And that this only
Son of God, for our justification, became a visible
man, that by his present, visible humanity—which
is not of this tabernacle or sinful substance, but in
essence far different from sinners—he might give us
a holy, unblamable example in doctrine and conversation,
in order thus to incite all men to follow
him.

And that according to his divine power and
might he was able to deliver us from the captivity
of sin, hell, the devil, and death, and save us forever;
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seeing no other means or name in heaven or
on earth is given unto men for salvation. To this
end, Christ was made unto us, of God, wisdom,
and righteousness, and sanctification, and redemption.
Hence neither Moses with his threatening
and punishing law of commandments, nor Aaron
with the entire Levitical priesthood, and all their
sacrifices and offerings, which were made only for
remembrance of sins, and consequently, passed by
polluted mankind without affording them any help
(for no corruptible man could redeem his brother,
and reconcile him with God; as all human, sinful
substance was not able to redeem the soul from eternal
death); but this was fulfilled and accomplished
by the slain Lamb, which was foreordained and was
manifest in these last times. He restored that
which he had not taken away. He, the innocent
one, took the guilt of us all upon him, and only he
was found worthy in heaven and earth, to open the
book with its seven seals. And by his coming into
this world (which can never be sufficiently praised),
he opened the entrance to the kingdom of God,
which was closed by sin, not by the blood of bulls
and goats, or of any corruptible man, nor by corruptible
silver or gold; but Christ paid and accomplished
this by his own dear and precious blood,
thereby obtaining an eternal redemption.

And as the sun in the heavens is endowed by God
with a glorious splendor, so that it is the eye of the
world, which illuminates the darkness, and spreads
its beautiful light over all visible things, and receives
nothing from any of them; so also Christ
Jesus, the true Sun of righteousness, and what is
still more, the Creator and Ruler of the sun, and of
all things, did not take to his assistance any created
substance, by which to accomplish the work of our
salvation; but came with his most praiseworthy light
from God out of heaven, and shone into this dark
world, where he was received, and arose, as the
beautiful day-star, in the hearts of many men; and
was thus a Giver, but not a recipient. Hence, the
praise and honor for this redemption must be
ascribed to the only God of heaven and earth, and
not to any created man; otherwise we would rob
the Creator of his proper honor, and ascribe the
same to sinful, created flesh like unto ourselves;
thereby making flesh our arm, Redeemer, God and
Savior; and thus departing with our hearts from
God our Salvation, we should fall into damnable
idolatry, seeking life from the dead, where it cannot
be found.

Herein we are to know the love and goodness, and
also the severity of God, and how greatly the Almighty
God hates sin;—his severity and justice, from
the fact, that through the one sin of the first man,
the whole human race became corrupted; and that
this could be paid and atoned for by no other means
than through the death and blood of God’s own,
only begotten Son. God’s goodness and everlasting
love are known from this, that he, the Blessed, so
graciously looked upon and recognized, the weakness
and nothingness of man; and, hence, as he
often sent angels, as his faithful messengers, in human
form to men, upon the earth, knowing that
this sinful, mortal, earthly flesh and blood is not
able to behold the immortal, heavenly glory of the
angels; much less can man with his sinful and mortal
eyes behold the immortal, eternal, holy splendor
and glory of the eternal Creator of all things; therefore
the eternal, invisible and immortal Son of God,
through his unfathomable love, had himself to become
a visible, mortal man, for a little while lower
than the angels, and to appear in the form of a servant,
like unto his brethren; so that the glory of the
eternal and only begotten Son of God was felt and
seen in human form, that he might be a true example
for us to follow his footsteps. Herein we may
especially know the love of Christ, which passes
knowledge: that the holy heavenly, only begotten,
blessed Son of God, Jesus Christ, became man,
died and rose for us, when we were yet ungodly
and his enemies.

And though Christ suffered for us in the flesh,
and was crucified, and died; yet it was not possible
that he should be held by death, or that his holy
flesh should see corruption. But he had himself the
keys of death and hell, and the power to open
and to shut, to lay down his life, and to take it
again; and he it is that liveth, and was dead, and,
behold, he is alive forevermore.

Hence all true believers must believe that the
true knowledge of Jesus Christ, both of his true
divinity, and pure, immaculate humanity, is necessary
to salvation. And to this, life and eternal salvation
are promised by the Holy Ghost; and that
Christ would build his church upon this foundation,
and that the gates of hell should not prevail against
her. On the other hand: that all unbelievers, who
confess not that Jesus Christ is come in the flesh
(that is, that the Son of God became man, and thus
coming, appeared in the flesh), are not of God, but
of the spirit of antichrist, who began already in the
days of the Apostles, and is to exalt himself still
more in the last times.

Of the necessity of this knowledge of Jesus
Christ, read: “And this is life eternal, that they
might know thee the only true God, and Jesus
Christ, whom thou hast sent.” John 17:3; Hosea
13:4.

“If ye had known me, ye should have known my
Father also,” etc. John 14:7.

“Though we have known Christ after the flesh,
yet now henceforth know we him no more.” 2 Corinthians
5:16.

“And that every tongue should confess that Jesus
Christ is Lord, to the glory of God the Father.”
Phil. 2:11; Rom. 14:11; Col. 2:2; Phil. 3:8.

“And Jesus said to Peter, after the latter had
confessed and pronounced the man Jesus, to be
Christ, the Son of the living God: Blessed art thou,
Simon Bar-jona: for flesh and blood hath not revealed
it unto thee, but my Father which is in
heaven. And I say also unto thee, That thou art
Peter, and upon this rock I will build my church;
and the gates of hell shall not prevail against it.”
Matt. 16:17,18.

“And after the apostle Thomas had confessed the
visible and palpable man Jesus as his Lord and God,
Christ did not reprehend him for it, but accepted it
as the belief of the truth, saying: “Thomas, because
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thou hast seen me, thou hast believed: blessed
are they that have not seen, and yet have believed.”
John 20:29; 17:20; 1 Pet. 1:8.

Read in this connection the various Scripture
passages, how the apostles through the Holy Ghost,
labored with all their might, to impress on men, not
that the eternal Son of God dwelt concealed in the
man Jesus; but, on the contrary, that the visible
man Jesus was the Christ; that is, the Anointed,
and the Savior of the world, sent down from heaven;
and to this, the promise of life is given. Read: “And
many other signs truly did Jesus in the presence of
his disciples, which are not written in this book: but
these are written, that ye might believe that Jesus is
the Christ, the Son of God; and that believing ye
might have life through his name.” John 20:30,31.

“Whosoever shall confess that Jesus is the Son
of God, God dwelleth in him, and he in God.”
1 John 4:15; 1 John 5:5; 2 John 1:3; John 6:47.

“Whosoever believeth that Jesus is the Christ is
born of God.” 1 John 5:1,5,10; Acts 18:5,28.

“Who is a liar but he that denieth that Jesus is
the Christ? he is antichrist, that denieth the Father
and the Son.” 1 John 2:22.

“Hereby know ye the Spirit of God: every spirit
that confesseth that Jesus Christ is come in the flesh
[that is, that the eternal Word became flesh, and
being thus flesh, came into his own] is of God: and
every spirit that confesseth not that Jesus Christ is
come in the flesh is not of God: and this is that
spirit of antichrist, whereof ye have heard that it
should come; and even now already is it in the
world.” 1 John 4:2,3; 2 John 1:7.

Read further, how we have been redeemed and
bought by no other means, than only by the death
of the Son of God.

“For God so loved the world, that he gave his
only begotten Son,” etc. John 3:16; Rom. 5:8.

“For if, when we were enemies, we were reconciled
to God by the death of his Son,” etc. Rom.
5:10; Heb. 5:9.

“If God be for us, who can be against us? He
that spared not his own Son, but delivered him up
for us all,” etc. Rom. 8:31,32; 1 John 3:16.

“Ye know that ye were not redeemed with corruptible
things, as silver and gold, from your vain
conversation received by tradition from your fathers;
but with the precious blood of Christ, as of a lamb
without blemish and without spot.” 1 Pet. 1:18,19.

“In this was manifested the love of God toward
us, because that God sent his only begotten Son
into the world, that we might live through him.”
1 John 4:9.

ARTICLE XVI.

Of the life, suffering, death, burial, resurrection,
and ascension of Jesus Christ, and of his again
receiving his glory with his Father. Of this we
confess: That the Lord Jesus, in the time of his humiliation
in the flesh, being about thirty-three years,
did not only with words, but also by works and
deeds, set us a holy, godly example, to be looked
to as the Captain of the faith, by all believers, and
followed in the regeneration; for in his youth he
was subject to his father and mother. And when his
time was fulfilled, he entered in full obedience toward
his heavenly Father, on the office and ministry
imposed upon him, proclaimed unto them his Father’s
good pleasure, made the deaf to hear, the
dumb to speak, the blind to see, cleansed the lepers,
cast out devils, raised the dead from their graves,
forgave men their sins, and promised eternal life to
those who believe in him.

These things Christ did not do in the same manner
and form as his apostles and others, who performed
miracles through a power and gift only received,
which had been conferred upon and given
them by Christ. But such was not the case with
Christ; for he himself had all power in heaven and
earth; so that he said to the two blind men: “Believe
ye that I am able to do this?” And further: “That
ye may know that the Son of man hath power on
earth to forgive sins.” And still further: “I will
raise them up at the last day; and I give unto them
eternal life.”

Thus the Lord Jesus completely fulfilled and accomplished
the works of his Father, and shone as a
clear heavenly light into this dark world, convincing
the same of her evil works, and pointing them
out to her; by which he incurred the hatred of the
blinded scribes and Pharisees, who did not know
the light of truth, and who, from hatred and envy,
censured him for all these divine deeds, attributing
them to the devil; and thus they delivered this innocent
one into the hands of the unbelieving heathen,
Pontius Pilate. They also examined this dumb
Lamb with many severe threats, mocked him, spat
in his face, smote him with their fists, scourged him,
wounded his head with a crown of thorns, and
finally stripped him and stretched him naked on
the cross, nailed his hands and feet thereon, and
thus suspended him, as the Prince and Captain of
all malefactors, between two murderers. In his bitter
thirst they gave him vinegar to drink, mixed
with gall; they pierced his side with a spear, so that
blood and water flowed out therefrom. Thus he
gave up the ghost with a loud voice, commending
it into the hands of his Father. And when he had
died, heaven and earth were convulsed by this precious
death and resurrection; so that the sun lost
his brightness, and darkness came over all the earth;
the earth quaked; the vail of the temple was rent
in twain from the top to the bottom; and many
bodies of the saints arose from their graves, and
went into the holy city, and appeared unto many.

And as in the time of his flesh, suffering and
death, he showed that he had become man, so he
also showed herein that this very man was also true
God with his Father; and that he had the keys of
the power of death and hell, that he could again
raise up the broken temple of his body in three
days, and had the power to lay down his life, and
to take it up again; so that it was impossible, that
he should be held by death, or that his holy flesh
should see corruption, but rose triumphantly from
the dead, on the third day, by the glory of the Father,
revealed himself to his apostles and others,
and miraculously appeared unto them, as they were
assembled with doors closed, ate and drank with
them, and for forty days spake with them of many
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things pertaining to the kingdom of God. Then, in
the presence of the apostles, he was taken up to
heaven by a cloud, and sat down on the right hand
of his Almighty Father in heaven.

Thus the only begotten Son of God suffered, was
crucified and put to death according to the flesh;
but thereby was again glorified and made alive according
to the spirit, and again fully received his
previous divine glory, and his equality with the
Father. He will now die no more, neither will death
have any more dominion over him; but he shall
live and rule as a reigning King of kings, and Lord
of lords over mount Zion and the house of Jacob,
forever and ever.

Of the unblamable life and conversation of Christ,
and how he was subject to his father and mother,
read: Luke 2:51; John 8:46; Acts 1:1.

And after his time was fulfilled, how he entered
on the ministry imposed upon him, and performed
many glorious deeds in his Father’s name, read:
Mark 1:15; Matt. 8:16; 9:35; 11:5; 12:15;
John 10; Acts 10:38; Is. 53:7; 1 Pet. 2:24.

And how he, as a light in the world, testified of
their dark and evil works, and thus fell into the
hands of sinners, read: “The world cannot hate
you; but me it hateth, because I testify of it, that
the works thereof are evil.” John 7:7; 1:5; 3:19;
Matt. 27:18.

How Christ in the time of his humiliation in the
flesh was obedient to his heavenly Father, read:
“He humbled himself, and became obedient unto
death, even the death of the cross.” Phil. 2:8.

“Though he were a Son, yet learned he obedience
by the things which he suffered.” Heb. 5:8.

Of the suffering, death, and burial of Christ, read:
Ps. 22:16; 60:9,21; Is. 53:7; 63:3; Acts 8:32;
Matt. 27; Mark 15; Luke 23; John 19; Acts 3:15;
1 Cor. 15:4,20; Matt. 27:57; Is. 53:9.

Of the resurrection of Christ, read: Matt. 28:7;
Mark 16:6; Luke 24:7; 1 Cor. 15:4,20; Acts
3:26; 10:40.

How Christ again received the divine glory and
likeness which he had forsaken; and how he ascended
unto heaven, read: “And Jesus came and
spake unto them, saying, All power is given unto
me in heaven and in earth.” Matt. 28:18; Ps. 8:6.

“Ought not Christ to have suffered these things,
and to enter into his glory?” Luke 24:26.

“Thou madest him a little lower than the angels;
thou crownedst him with glory and honor, and
didst set him over the works of thy hands: thou
hast put all things in subjection under his feet.”
Heb. 2:7–9; John 17:5.

“The God of our fathers raised up Jesus, whom
ye slew and hanged on a tree. Him hath God exalted
with his right hand to be a Prince and a Savior,”
etc. Acts 5:30,31; Phil. 2:9; Acts 2:33,36.

“And when he had spoken these things, while
they beheld, he was taken up; and a cloud received
him out of their sight. And while they looked
steadfastly toward heaven as he went up,” etc.
Acts 1:9,10; Mark 16:19; Luke 24:51.

ARTICLE XVII.

Of the office of Christ, and the specific reason of
his coming into the world. We confess: That Christ
is the true promised Prophet, High Priest, and
King, whom Moses and all the prophets foretold
and proclaimed, and to whom the former priests
and kings pointed as figures and shadows. And the
specific reason of his coming into the world was: to
destroy the works of the devil, to seek that which
was lost, to deliver the whole human race from the
captivity of sin, and the power of the devil, and to
reconcile them with God his Father, and thus to
save sinners.

According to his prophetical office he went out
from God, and came into the world to proclaim
unto men, through the Gospel, the full counsel and
will of God, which had been hid from the beginning
of the world, and thus to preach deliverance to the
captives, the Gospel to the poor, and the acceptable
year of the Lord, according to which, as the last
declaration and will of God, all the children of the
New Covenant are required to live and walk, according
to a perfect rule of faith, which shall obtain
until the end of the world.

According to his office as High Priest he fulfilled
and changed the Levitical priesthood; and by his
one offering made on the cross, he opened the
closed entrance to the Holy of holies; and through
this his one offering, which is of eternal value, he
fulfilled and finished the sacrifice of the law, and
obtained an eternal redemption. And thus reconciling
mankind with the Father, he sat down on the
right hand of the Majesty in heaven, and is become
the believers’ only Advocate, Mediator, High Priest,
and Intercessor with God his Father, and ever lives
to make intercession for them.

And according to his office as King he came with
full power from his almighty Father from heaven, to
re-establish, as a mighty King of kings, and commander
of the people, judgment and righteousness
on earth; and he was the end and fulfillment of all
the kings of Israel. But as his kingdom was not of
this world, and he was a spiritual, heavenly King,
he avoided all earthly kingdoms of this world, and
desired and had only a spiritual, heavenly kingdom.
Among his subjects he reformed, improved and fulfilled
the commandments, laws, and customs, given
by Moses. As a commanding king he dissuaded
and prohibited his followers from all revenge,
whether with words or by deed; [and taught them]
that they should beat their swords into ploughshares,
and their spears into scythes and sickles,
and should learn war no more; but that, on the contrary,
they, according to the example of Christ,
their Captain, should love their enemies, and pray
for those who injure and persecute them—very far
indeed from allowing them to wage war against their
enemies with carnal weapons. But Christ armed his
people only with the armor of God, and the sword
of the Spirit, which is the word of God, with which
to fight against flesh and blood, the world, sin, and
the manifold wiles of the devil, and thus finally to
receive, through grace, from this eternal King, the
378
crown of everlasting life, as their recompense and
exceeding great reward.

How Christ is the prophet promised by God,
whom we must hear and follow as the perfect
teacher of the will of God, read: “The Lord thy
God will raise up unto thee a prophet from the
midst of thee, of thy brethren, like unto me; unto
him ye shall hearken.” Deut. 18:15; Acts 7:37;
3:22; Matt. 17:5.

“We have also a more sure word of prophecy;
whereunto ye do well that ye take heed, as unto a
light that shineth in a dark place.” 2 Pet. 1:19.

“God, who at sundry times and in divers manners
spake in time past unto the fathers by the
prophets, hath in these last days spoken unto us by
his Son,” etc. Heb. 1:1,2.

Of his prophecies, read: Matt. 24 throughout;
Luke 17:20; 19:41–44.

Of his priestly office, read: “And having a high
priest over the house of God; let us draw near with
a true heart in full assurance of faith,” etc. Hebrews
10:21,22.

“For the priesthood being changed, there is
made of necessity a change also of the law.”
Heb. 7:12; 8:6; 10:12.

“But Christ being come a high priest of good
things to come,” etc. Heb. 9:11.

Of his preaching, read: Matt. 9:35; Mark 1:14;
Matt. 5:2; 11:1; Luke 4:15.

Of his office of King, read: “Rejoice greatly,
O daughter of Zion; shout, O daughter of Jerusalem;
behold, thy King cometh unto thee,” etc.
Zech. 9:9; Matt. 21:5.

“Behold, the days come, that I will raise unto
David a righteous Branch, and a King shall reign
and prosper, and shall execute judgment and justice
in the earth.” Jer. 23:5; 33:15; Is. 32:1.

“Rabbi, thou art the Son of God; thou art the
King of Israel.” John 1:49; Acts 10:36; 2 Cor. 4:5;
Phil. 2:11.

Of his spiritual kingdom and dominion, read:
“And the Lord God shall give unto him the throne
of his father David: and he shall reign over the
house of Jacob forever; and of his kingdom there
shall be no end.” Luke 1:32,33.

“For he is Lord of lords, and King of kings:
and they that are with him are called, and chosen,
and faithful.” Rev. 17:14.

“But ye are a chosen generation, a royal priesthood,”
etc. 1 Pet. 2:9; Ex. 19:6; Rev. 5:10;
John 18:36,37; Ps. 22:28.

Of his government, read: “Behold, I have given
him for a witness to the people, a leader and commander
to the people.” Is. 55:4.

“There is one lawgiver, who is able to save and
to destroy,” etc. Jas. 4:12; 1 Cor. 9:21; Matthew
12:8; 28:20; Jas. 1:25.

ARTICLE XVIII.

Of the church of God and the communion of
believers. Concerning this we believe and confess:
Whereas men by reason of the natural birth of the
flesh, follow sin and wickedness when they attain
to their understanding, and thereby depart from
God their Creator; therefore the high and holy
God, before whom the sinners and ungodly cannot
stand, from the beginning of the world, called and
chose, from all the unbelieving nations of the world,
an own special people, and separated them from all
other nations. These are they who turn their ears
to the calling voice of God, and thereby have separated
themselves from the world with all its sinful
lusts, and all false worship, and have again united
themselves to Christ, bowing, as obedient members
and sheep of Jesus Christ, under his head and commanding
voice, and shunning everything strange
which militates against this. These are they who
are renewed in the inward man, and are circumcised,
changed, and converted, and live after the
Spirit.

This church of God was first commenced on earth,
with Adam and Eve in paradise, and afterwards,
with Enoch, Noah, and all those who with them
honored and called upon the high name of God;
which was the first period of time, that is, before
the law.

After this God the Lord established his covenant
or church with Abraham and his seed, giving them
circumcision as a sign of the covenant, together
with many laws, ceremonies, statutes, and customs;
which continued till the coming of Christ, and was
the second period, or the time of the law of Moses.

Finally God sent his Son, who, as a potentate
in heaven and earth, established a new and perfect
covenant with the house of Israel, calling to the
same all the Gentiles and nations of the earth, all
those who amend their sinful life, and obediently
yield their bodies under this covenant. With all
these Christ has established his church and congregation;
this is the third and last period, which shall
thus continue, without change in faith, walk, and
laws, until the reappearing of Christ from heaven.

And though the people of God in these three
periods, had different and special laws and ceremonies,
according to which they had to live and
walk; yet this was the will of God, and they were
nevertheless only one people of God, and were
moved and led by one Spirit.

This church and congregation of believers has
not always been visible to the eyes of all men, but
has frequently vanished from the sight of the sinful
and blood-thirsty world, the latter not being worthy
of them. This can be seen in the case of Noah with
his families in the ark, who concealed themselves
from the whole world; in the people of Israel in the
Red Sea, and here and there during the forty years
in the wilderness; in the pious in Judah, from the
bloody sword of Manasseh; and in all the godfearing
in Israel from the awful threats of Jezebel. Thus
also the bride of the Lamb, the church of Jesus
Christ, had to hide herself in the wilderness, forty-two
months, or three times and a half a time,219 from
the abominable beast of antichrist, which with his
tyrannical sword and burning, exalted itself above
everything which is called and worshiped as God.
Afterwards, through the grace of God, she again
379came to the light, and was built upon the first,
ancient apostolical foundation.

And as Solomon’s temple was destroyed, and the
second building continued until the first coming of
Christ in the flesh, so we hold that the church of
Jesus Christ, rebuilt upon the foundation of the
apostles and prophets, shall also continue openly
in the light until the second coming of Christ from
heaven.

This church of God, that is, all believers, are, as
members of one body, joined together by faith and
the bond of love; they are like-minded one toward
another according to Christ Jesus; they live according
to the same rule of the divine word, and are
bound together by the same love, thus having
fellowship with one another. Those whom God
has blessed with spiritual gifts, minister with them
to the souls of their neighbors, out of love. And
those whom God has provided with temporal possessions,
minister with them to the temporal needs
of their neighbors; thus showing that they have
their temporal and spiritual goods in common, and
suffer no want in spiritual and temporal gifts. This
church of God has existed on the earth from the
beginning of the world, either in greater or in
smaller numbers, secretly or openly, and shall thus
continue unto the end of the world, and Christ will
be with her, with his Spirit, always.

Of the Christian church, that is, of all believing
regenerated persons, gathered and purified by the
holy Spirit, read: “The Lord thy God hath chosen
thee to be a special people unto himself, above all
people that are upon the face of the earth.” Deuteronomy
7:6; 14:2; 26:18; 1 Pet. 2:9.

“And among all the multitude of peoples thou
hast gotten thee one people: and unto this people,
whom thou lovedst, thou gavest a law that is approved
of all.” 2 Esdr. 5:27.

How the church of God, which is built upon
Christ, must be subject, as members to their head,
read: “And upon this rock (Christ) I will build
my church; and the gates of hell shall not prevail
against it.” Matt. 16:18. 28:20.

“Husbands, love your wives, even as Christ also
loved the church, and gave himself for it; that he
might sanctify and cleanse it with the washing of
water by the word, that he might present it to himself
a glorious church, not having spot, or wrinkle,
or any such thing; but that it should be holy and
without blemish.” Eph. 5:25–27, 29, 32; 1:22.

“That thou mayest know how thou oughtest to
behave thyself in the house of God, which is the
church of the living God, the pillar and ground of
the truth.” 1 Tim. 3:15; Eph. 2:20; 4:16; Hebrews
12:23.

Of the fellowship of believers, read: “But if we
walk in the light, as he is in the light, we have
fellowship one with another, and the blood of Jesus
Christ his Son, cleanseth us from all sin.” 1 John
1:7.

“They continued steadfastly in the apostles’
doctrine and fellowship.” Acts 2:42; 4:34; 1 Corinthians
12:12; Gal. 3:28; John 17:21.

ARTICLE XIX.

Of the signs of the church of God, by which it
may be distinguished from all other peoples, we
confess the following: In the first place, all true
Christians are known by the only saving faith,
which works by love. It is wrought, through the
grace of God, in the heart of man by the hearing
of the word of God, and hence, is not founded and
built upon human decrees, but upon the word of
God alone; and it works so effectually that by it
we are drawn and impelled from all visible things
and sinful lusts of this world to the invisible God
and his heavenly riches.

Secondly. All true children of God are known
by the second or new birth, from above, of God;
which is wrought by the Spirit of God internally in
the heart, through the putting off of the sinful lusts
of the flesh; so that, as man, through his first birth
of the flesh, brings forth his human nature and
mind; so, through regeneration, he becomes a partaker
of the divine nature, by which he is also to
bring forth godly and spiritual fruits, and the mind
of Christ Jesus.

Thirdly. The church, or the believers, are known
by the good works which they evince as fruits of
gratitude from their faith; which may not be done
according to human instructions, in a self-selected
holiness, but in which we follow Christ and his
apostles, as they prescribed and walked. And with
these divine virtues all true believers must be clothed,
that, as a light on the candlestick, and a city on
a hill, they may excel and shine among all men,
and may be known thereby, as a good tree is known
and distinguished by its good fruits.

Fourthly. The church of God is known by the
glorious appellations by which she is described and
honored by the Holy Spirit, as a city and temple
of the living God, in which God will dwell and
walk; the bride of the Lamb, the daughter of Zion;
a chaste virgin, joined to Christ by faith; so that,
even as with all cities which are subject to the command
of their Lord and king, and it may thereby
properly be known, under whose power and dominion
they belong, so also the church of God is
known by this that she recognizes and obeys Christ
Jesus as her only Head and King, in all matters of
faith, and observes his commandments. And as a
pure virgin and bride forsakes father, mother, and
all strange company and subjects herself to the will
and obedience of her only bridegroom; so all true
children of God must separate themselves from all
false worship, flee from the stranger’s voice, and
unite themselves to Christ, to hear and obediently
follow his voice, which is proclaimed by the ministers
sent by him.

Fifthly. The people of God are known by their
faithful ministers, who, according to the doctrine of
Paul, are unblamable in doctrine and life, and feed
the sheep of Christ, not for the milk and wool, but
with a willing mind, with knowledge and understanding;
speaking not their own words, but only
the words of their Lord, and executing his work;
rightly dividing and dispensing the word of God,
and bringing forth fruits with it; in order that
380
through this good message of the ways of the Lord
men might, according to the counsel and will of
God, be converted from their evil ways, and won
to God.

Sixthly, and lastly. All true disciples of Jesus
Christ are known by the unfeigned godly love,
which our Savior himself has put as a sign, by
which his disciples should be specially known;
which is comprehended in these things: That we
love the Lord God our Creator with all our heart
and strength, above all other things, which consists
principally in the keeping of his commandments.
And besides: That we love our brethren or neighbors
as ourselves, not only in word or tongue, but
in deed and in truth; so that those to whom God
has given spiritual gifts, minister therewith, from
love, to the souls of their neighbors; and those
whom God has blessed with temporal possessions,
minister therewith unto the temporal needs of their
neighbors, in order that thus among this true Israel
of God, there may be found no poor, nor any lack
in spiritual or temporal things. Finally, we must
show charity to all men, though they be our open
enemies, who persecute and kill us, whom we may
by no means resist with carnal weapons; but, as
Christ did not open his mouth in revenge upon his
enemies, but, as an humble and dumb lamb, prayed
for them, so we must also follow this infallible example.
And as all soldiers forsake their former
avocation, and wear the livery of their lord and
king, as a sign to distinguish them from all strange
servants, and that they are bound to their captain
even unto death; so also, must all true servants of
Jesus Christ be armed with the aforesaid marks,
that thereby they may be known and distinguished
from all other people.

Where, therefore, men believe with the heart, in
the Father, the Son, and the Holy Ghost, and in
the incarnation, justification or redemption, suffering,
death, resurrection, and ascension of Jesus
Christ, and the resurrection of the dead and the
eternal judgment; and where, besides, the ordinances
of the Lord, as baptism, Supper, separation,
and the like, are rightly observed, according to
Scripture, and Christ is followed therein, in the
clean fear of the Lord, and in the regeneration—there
is the city and church of the living God, the
pillar and firm ground of the truth, the tabernacle
of God with men, in which God will dwell and walk
with his Spirit. Such a body [church] has Christ
for its Head, Preserver, and Savior. But where
said marks do not exist, and where the ordinances
of men are the rule of action, there is no church of
God, but a vain boasting of the same.

How the true faith is to be known, read: “So
then faith cometh by hearing, and hearing by the
word of God.” Rom. 10:17.

“He that believeth on me, as the scripture hath
said, out of his belly shall flow rivers of living water.”
John 7:28.

“That your faith should not stand in the wisdom of
men, but in the power of God.” 1 Cor. 2:5.

“For in Jesus Christ neither circumcision availeth
anything, nor uncircumcision; but faith which worketh
by love.” Gal. 5:6; Heb. 11:1; Hab. 2:4; Heb.
10:38; Rom. 1:17.

How the children of God are to be known by regeneration
or the new birth, read: “Being born
again, not of corruptible seed, but of incorruptible,
by the word of God, which liveth and abideth forever.”
1 Pet. 1:23.

“Jesus said unto them, Verily I say unto you,
That ye which have followed me, in the regeneration
when the Son of man shall sit in the throne
of his glory, ye also shall sit upon twelve thrones,
judging the twelve tribes of Israel.” Matt. 19:28.

“For in Christ Jesus neither circumcision availeth
anything, nor uncircumcision, but a new creature.”
Gal. 6:15; John 3:8; 2 Cor. 5:17.

How the true members of Christ are to be known
from their godly conversation, read: “Every tree
that bringeth not forth good fruit is hewn down, and
cast into the fire. Wherefore by their fruits ye shall
know them. Not every one that saith unto me,
Lord, Lord, shall enter into the kingdom of heaven;
but he that doeth the will of my Father which is in
heaven.” Matt. 7:19–21; 5:16; 12:50; John 15:14;
Syr. 19:24.

“Do all things without murmurings and disputings;
that ye may be blameless and harmless, the
sons of God, without rebuke, in the midst of a
crooked and perverse nation, among whom ye shine
as lights in the world; holding forth the word of
life.” Phil. 2:14–16.

“Little children, let no man deceive you: he that
doeth righteousness is righteous, even as he is
righteous. He that committeth sin is of the devil.”
1 John 3:7,8.

How the people of God are to be known from
this that they have separated themselves from all
other people, and put themselves under Christ
their Head, hearing only his voice, and observing his
commandments, read: “Wherefore, my dearly beloved,
flee from idolatry. Ye cannot drink the cup
of the Lord, and the cup of devils: ye cannot be
partakers of the Lord’s table, and of the table of
devils.” 1 Cor. 10:14,21.

“Be ye not unequally yoked together with unbelievers:
for what fellowship hath righteousness with
unrighteousness? and what communion hath light
with darkness? Wherefore come out from among
them, and be ye separate, saith the Lord, and touch
not the unclean thing.” 2 Cor. 6:14,17; Rev. 18:4.
Is. 52:11; Jer. 15:19; 51:6.

“As I said unto you, My sheep hear my voice,
and I know them, and they follow me. And a
stranger will they not follow, but will flee from
him; for they know not the voice of strangers.”
John 10:26,27,5.

“Teaching them to observe all things whatsoever
I have commanded you.” Matt. 28:20; 2 Thess.
2:15; John 8:31; 14:21; 15:10; Matt. 11:28.
1 John 3:7.

How the false prophets are to be known and distinguished
from the true servants of Jesus Christ,
read: “Beware of false prophets, which come to
you in sheep’s clothing, but inwardly they are ravening
wolves. Ye shall know them by their fruits.”
Matt. 7:15,16; Deut. 13:1.

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“He that speaketh of himself seeketh his own
glory: but he that seeketh his glory that sent him,
the same is true, and no unrighteousness is in him.”
John 7:18.

“For he whom God hath sent speaketh the words
of God.” John 3:34; 8:31; 1 Pet. 4:11.

“But if they had stood in my counsel, and had
caused my people to hear my words, then they
should have turned them from their evil way, and
from the evil of their doings.” Jer. 23:22,31; Is.
55:11; Matt. 23 throughout; Col. 1:6; read also
Tit. 1:6; 1 Tim. 3 throughout.

How Christians are to be known by their love,
read: “A new commandment I give unto you, That
ye love one another; as I have loved you, that ye
also love one another. By this shall all men know
that ye are my disciples, if ye have love one to another.”
John 13:34,35; 1 John 3:23.

“In this the children of God are manifest, and
the children of the devil: whosoever doeth not
righteousness is not of God, neither he that loveth
not his brother.” 1 John 3:10; 15:12; Matt. 22:39;
Eph. 5:2; 1 Pet. 1:22; 2 Pet. 1:7.

ARTICLE XX.

Of the ordinances of the church of God, and the
sending and electing of ministers. Of this we confessed:
That, as a house, city, or country cannot
subsist unless it have laws and ordinances by which
to be governed and upheld, and as no human body
can subsist without the members performing the
service appointed by God for the needs of the body;
so also, God the Lord has appointed in his church
divers ordinances, laws and commandments, by
which it is to be built up, edified, and improved.

And, as the necessities of the body require, as its
chief and most indispensable members, eyes, mouth,
hands and feet, to see, speak, and labor for the
body, that it may thereby be fed and sustained;
so Christ the Lord ordained as necessary in his
church, first, by his own, present, commanding
voice, his apostles, whom he sent out to preach the
Gospel among all nations, and to teach them to
observe his commandments, which he caused to be
confirmed by signs and miracles.

This the apostles, through the Holy Spirit again
enjoined upon their followers; namely, that they
should elect, in the church, pastors, teachers, helpers
and rulers, who as fit shining stars, by their
good walk and sound doctrine, should shine to edification
in the spiritual firmament, and, as messengers
of peace, proclaim the good new tidings everywhere,
that thereby men may be turned from their
evil ways, added to the church, and thus the body
of Christ be perfected and edified.

And since it is a known fact that a lack of faithful
ministers, and the erring of the sheep because of the
lack of good doctrine, arise principally from the
unworthiness of the people; therefore the people
of God, needing this, should not turn to such as
have been educated in universities, according to the
wisdom of man, that they may talk and dispute,
and seek to sell their purchased gift for temporal
gain; and who according to the custom of the world
do not truly follow Christ in the humility of regeneration.
But the true members of Christ, must,
according to the counsel of God, with humble fasting
and praying, turn to the Father of the harvest, who
is the true Sender, that by his divine wisdom he
will raise up men, whom he may set as faithful and
wise stewards over his household, that they may
give them proper meat in due season, and may enkindle
them in their hearts with his Spirit, and urge
them into his harvest, that they may feed the flock
of Christ, not for the milk and wool, but of a ready
mind, with knowledge and understanding, and lead
them on the right way to the kingdom of God; and
thus execute the ministry imposed upon them by
God, with the strength which God gives.

Hence, believers who are in need, in this respect,
shall, after having sought the face of God with ardent
prayer, turn their eyes to a pious brother, who
keeps under his own body, and brings it into subjection,
and in whom the fruits of the Holy Spirit
are perceived and seen. Having been chosen thereto
by the voice of the Church, he shall be examined
in the faith by the elder and pastors of the church,
whether he, according to the word of God, agrees
with the church in every article, that he may teach
others the way of truth, which he himself knows.
And having been found to be sound, he may stand
forth in the name of the Lord, to proclaim the will
of God unto the people. And when it has thus
been found that God has committed the preaching
of the Gospel to him so that he rightly divides the
word of God, and brings forth fruits with it, the
church, if she require it, and he, after examination,
has been found, according to the word of God, to
be of the same faith with the church, may, by the
voice of the church, choose him as an elder and
teacher in the full ministry, and cause him to be
confirmed by the imposition of the hands of the
elders, and ordain him to labor and work in the
vineyard of the Lord, and to administer and execute
Christian baptism, and the Lord’s Supper,
with all that pertains thereto.

In like manner, the church shall, by the voice of
the church, elect deacons over the poor, and, after
they have been examined in the faith, and found to
be sound, cause them to be confirmed by the imposition
of the hands of the elders, as helpers and
governors, that willing givers may give their contributions
to them, that they may thereby supply
the wants of the poor members of Christ who according
to their ability diligently labor and work
with their hands, and still are not able to support
themselves; that there may be found no poor
among the people of God, nor any want in temporal
things, and that the good gifts of the donor may be
hidden from men, but become manifest before God,
according to the doctrine of Christ.

And if any of said ministers depart in faith or conversation
from the adopted way of truth, the church
which elected him when he was pious and sound,
shall punish or remove him, according as his deeds
deserve. Matt. 18:8; 1 Tim. 1:20.

Of the ordinances of the church of Christ, read:
“Joying and beholding your order, and the steadfastness
of your faith in Christ.” Col. 2:5; 1 Corinthians
11:33; 14:40; 2 Cor. 8:19.

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How men are to pray to God, who is the true
Sender, for faithful laborers, read: “The harvest
truly is plenteous, but the laborers are few; pray ye
therefore the Lord of the harvest, that he will send
forth laborers into his harvest.” Matt. 9:37,38;
Luke 10:2; Matt. 23:34; Luke 11:49; John 13:20;
Matt. 10:40; Luke 10:16; Matt. 25:14; Luke
19:12; John 20:21.

How necessary these ministers are, and how they
shall teach the word of God, and be qualified, read:
“Let the Lord, the God of the spirits of all flesh,
set a man over the congregation, which may go out
before them, and which may go in before them, and
which may lead them out, and which may bring
them in; that the congregation of the Lord be not
as sheep which have no shepherd.” Num. 27:16,17.

“I will give you pastors according to mine heart,
which shall feed you with knowledge and understanding.”
Jer. 3:15.

“For him whom God hath sent, speaketh the
words of God,” etc. John 3:34; 7:18.

“If any man speak, let him speak as the oracles
of God; if any man minister, let him do it as of the
ability which God giveth; that God in all things
may be glorified through Jesus Christ,” etc. 1 Peter
4:11.

“For the prophecy came not in old time by the
will of man; but holy men of God spake as they
were moved by the Holy Ghost.” 2 Peter 1:21.

“For this cause left I thee in Crete, that thou
shouldest set in order the things that are wanting,
and ordain elders in every city, as I had appointed
thee: if any be blameless,” etc. Tit. 1:5,6.

Of their qualifications, and how they are to minister
after their examination, read: 1 Tim. 3 throughout;
1 Cor. 12:28; Rom. 12:7; Eph. 4:11.

Concerning the mode in which they are to be
chosen, read: “We have sent with him the brother,
whose praise is in the Gospel throughout all the
churches; and not that only, but who was also
chosen of the churches to travel with us, with this
grace, which is administered by us to the glory of
the same Lord, and declaration of your ready
mind.” 2 Cor. 8:18,19; Acts 1:23.

“As they ministered to the Lord, and fasted, the
Holy Ghost said, Separate me Barnabas and Saul
for the work whereunto I have called them. And
when they had fasted and prayed and laid their
hands on them, they sent them away.” Acts 13:2,3;
20:28.

“The things that thou hast heard of me among
many witnesses, the same commit thou to faithful
men, who shall be able to teach others also.”
2 Tim. 2:2.

“Feed the flock of God which is among you,
taking the oversight thereof, not by constraint, but
willingly; not for filthy lucre, but of a ready mind;
neither as being lords over God’s heritage, but
being ensamples to the flock.” 1 Pet. 5:2,3.

Of the election and confirmation of deacons,
read: “It is not reason that we should leave the
word of God, and serve tables. Wherefore brethren,
look ye out among you seven men of honest
report, full of the Holy Ghost and wisdom, whom
we may appoint over this business.” “Whom they
set before the apostles: and when they had prayed,
they laid their hands on them.” Acts 6:2,3,6;
1 Tim. 3:8–10.

ARTICLE XXI.

Of Christian baptism we confess: That the same
is a divine, evangelical transaction, practice and
ordinance, which was first commenced by the man
of God, John the Baptist, by the counsel and will of
God, and was received by the worthy Son of God,
Christ Jesus, who humbled himself as a true example,
and to whom the aforesaid John led and
pointed with his doctrine and baptism, as being the
true Baptizer with the Holy Ghost and with fire.
He proceeded and came from God with full power
in heaven and earth, and sent out his apostles, commanding
them to preach the Gospel to all nations,
and to baptize all true hearers and believers of it,
in the name of the Father, the Son, and the Holy
Ghost, and to teach them, before and after baptism,
to observe all things which he had commanded
them.

This the apostles of Christ, as obedient ministers
of God, practiced according to this manner, beginning
at Jerusalem, and preaching the Gospel in
every country. And all who heard, believed and
gladly received this heavenly doctrine were made
disciples and followers, and were baptized with
water, in the name of the triune God, and thus entered
into covenant with Christ, to observe whatsoever
he had commanded them.

And inasmuch as the doctrines and commandments
of Christ are not instituted for a certain time,
but are commanded to be kept until the appearing
of Jesus Christ from heaven; and as he will continue
with his Spirit to the end of the world with his followers;
therefore all believers and followers of Christ
are bound in no wise, to alter or reject according to
human opinions, these doctrines and commandments
which God has commanded; but to practice and observe
them constantly according to the form and
institution of Christ, and the practice of his highly
enlightened apostles; to preach the Gospel to the
people; and all who believe the same, manifest repentance
from sin and amendment of life, and submit
to the will of God, shall, by an unblamable
minister ordained to this purpose, be baptized once
with water, in the name of the Father, and the Son,
and the Holy Ghost.

This outward baptism with water does not properly
constitute the entrance to the kingdom of God,
nor does the visible element of the water contain
any power or holiness; neither is it able to give any
grace and salvation; but, as the waters of Jordan
and Siloam did not, properly speaking, heal leprosy
and blindness, but only the power of God, to
which they were herein subject and obedient, so
also the water in baptism has no power to forgive
our sins, and to cleanse the filthiness of our flesh,
but is simply a token and proof of the grace and
blood of Christ in the washing away of sin, which
man, through faith and regeneration, by grace,
has received, in the heart, before baptism, in putting
off the body of the sins of the flesh, which is
proclaimed in baptism; and without this internal
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baptism with the Holy Ghost and with fire, the external,
visible, water baptism is as useless and vain,
as the seal on an empty letter.

Since, then, Christian baptism is of such a nature
that it was ordained and commanded by Christ only
upon faith, repentance, and reformation, and was
practiced and taught by his high apostles in this,
and in no other wise; therefore we herewith reject,
with good reason, the baptism of unintelligent,
speechless infants, which we regard as a human institution,
etc.,220 which ought justly to be rooted out
and rejected. The principal originators of the same
found this their infant baptism upon the fall of
Adam, saying221 that thereby all men are born and
placed into the world in an unsaved and condemned
state, and that by the power of water baptism they
are translated and changed from this unsaved and
condemned state into a saved and God-pleasing
condition; thus binding not only the salvation and
condemnation of infants, but also the saving grace,
death, and atonement of Christ to the willingness or
unwillingness of man, and the weak element of
water; so that when an infant is baptized it is instantly
saved, and when this is neglected, it dies
condemned.

Who that fears God can in any wise accept with
a good conscience this human infant baptism, instead
of the ordinance of God, since in the whole
New Testament not the least is commanded or
written concerning it, either by Christ or by his
apostles.

The pedobaptists themselves plainly confess, that
in the sending forth of the apostles into the whole
world by Christ, to teach and baptize, infant baptism
is not commanded, nor comprehended in these
passages; neither is there any advocate of the same
able to point out in the word of God the author and
first foundation of infant baptism (though every divine
ordinance has its beginning where it was first
commanded by God)—how then shall this fabric of
infant baptism, of which no foundation can be found,
stand in the sight of God?

Infant baptism is in fact nothing less than a contemning
and trampling under foot of the true baptism
of Christ, militating in many respects against
it; since Christ has attached to baptism the doctrine
of the Gospel, faith and repentance, as a seal and
token of the same.

And, as infant baptism does not accord with, but
militates against the baptism of Christ, even so does
it not agree with the circumcision of the Jews,
which was not commanded to children but to adults,
namely, that on the eighth day, every male child
among them should be circumcised, on pain of being
cut off. But it is not so with the baptism of
Christ, concerning which no command is given to
the parents, much less to any one else, to baptize
their children, or to have them baptized. But baptism
is an ordinance of Christ, similar in part to the
Supper, which no one is commanded to cause to be
administered to another, but which Christian ordinance
each must desire and receive by his own
faith, for which reason it does in no wise apply to
new born infants.

And as unqualified as infants are to observe the
Supper (in which every reasonable person will agree
with us), even so unfit are they also to receive
Christian baptism. And, as infant baptism, for want
of testimony from the divine Scriptures, is demonstrated
only by arguments and uncertain conclusions,
so also, by such and similar conclusions, the
Supper may be appropriated to infants, as was formerly
done in the Roman church. And as we may
by no means, on such human conclusion, admit infants
to the Supper, just as little may we on these
conclusions admit them to baptism; but in all this
all of us who do not wish to be seduced and deceived
must necessarily adhere to the doctrine of
Christ and his apostles. But, as the Jews adhered
unchangingly to the circumcision on the eighth day,
without following in any wise their own opinion,
even so should all Christians still much more adhere
unalterably to the doctrine of Christ, and administer
baptism only upon faith and repentance, as Christ
has ordained.

But all Christians are commanded and in duty
bound to walk before their children with a good
example, and to bring them up in the fear of the
Lord, by good teachings and instructions, without
using on them baptism, the Supper, or any other
ceremonies; since it is known that it is impossible
for any one to unite another to the Lord, without
his will and knowledge.

But as soon as men grow up and arrive at the
years of discretion, it is found, that through their
innate sinful nature they live after the flesh, and
thereby fall from grace, to which they had been
bought by the blood of Christ. Their souls then
need the hearing of the word of God, whence proceed
faith and regeneration, and, as a consequence
thereof, Christian baptism; which by Christ has
been appended to faith and regeneration, and may
never be separated therefrom; and which is represented
as a grave in which men are to bury their
own actual sins which they have put off, and are
thus to rise with Christ to newness of life, and walk
after the Spirit.

And as no bath to wash off the filth of the body
can be used on an unborn child, but the child must
first be born; so Christian baptism, which is compared
to the washing of new born infants, can, according
to the will of God, be given to none but
those who are regenerated by faith, dead to sin, desire
the same, rise from the death of sin, and walk
in newness of life, observing whatsoever Christ has
commanded them.

Hence no one can be recognized as a brother or
sister in the church of Christ, with whom any Christian
ordinance may be practiced, unless they have
previously, according to the word of God, received
upon faith the Christian baptism here spoken of,
which is the first ordinance and the reception into
the Christian communion, by which we submit and
obligate ourselves to actually observe all the commandments
and ordinances of God. And as there
is but one faith and one God, so there is only one
Christian baptism, which, having been once received
384
upon true faith, according to the institution of
Christ, may not be repeated or renewed.

Of the baptism of John, and how he as a messenger
and forerunner sent before Christ, preached the
baptism of repentance, and pointed to Christ, read:
“John did baptize in the wilderness, and preach
the baptism of repentance for the remission of sins.”
Mark 1:4; Matt. 3:6,11.

“I indeed baptize you with water; but one mightier
than I cometh, the latchet of whose shoes I am
not worthy to unloose: he shall baptize you with
the Holy Ghost and with fire.” Luke 3:16; John
1:31.

How Christ Jesus commands his disciples to
preach the Gospel, and to baptize only hearers and
believers of it, and not unintelligent, ignorant children,
read: “All power is given unto me in heaven
and in earth. Go ye therefore, and teach all nations,
baptizing them in the name of the Father, and of
the Son, and of the Holy Ghost: teaching them to
observe all things whatsoever I have commanded
you: and lo, I am with you alway, even unto the
end of the world.” Matt. 28:18–20.

“He that believeth and is baptized shall be saved;
but he that believeth not shall be damned.” Mark
16:16.

How the apostles, pursuant to this high injunction,
preached the Gospel, and baptized only the
hearers, believers, and self-desiring recipients, read:
“When they heard this, they were pricked in their
heart, and said unto Peter and to the rest of the
apostles, Men and brethren, what shall we do?
Then Peter said unto them, Repent, and be baptized
every one of you in the name of Jesus Christ
for the remission of sins.” “Then they that gladly
received his word were baptized.” Acts 2:37,38,41.

“And the eunuch said, See, here is water; what
doth hinder me to be baptized? And Philip said,
If thou believest with all thine heart, thou mayest.
And he answered and said, I believe that Jesus
Christ is the Son of God. And he commanded the
chariot to stand still: and they went down both into
the water, both Philip and the eunuch; and he baptized
him.” Acts 8:36–38.

How the apostles, according to this foundation,
taught and baptized several households, after they
had heard the word of God, had believed, had been
filled with the Holy Ghost, ordained to the ministry
of the saints, and regarded as believers, read: Acts
10:37; 16:15,32; 1 Cor. 16:15; Acts 18:8.

How the apostles in their epistles described Christian
baptism as a burying of sins into the death of
Christ, a rising and walking in newness of life, a
putting on of Christ, a washing of regeneration, a
being baptized by one Spirit into one body, and the
answer of a good conscience toward God, read:
Rom. 6:3; Col. 2:12; Gal. 3:27; Tit. 3:5; 1 Corinthians
12:13; 1 Pet. 3:21.

ARTICLE XXII.

Of the Lord’s Supper or the breaking of bread,
we believe and confess: As baptism is an ordinance
and institution of the Lord, by which believers are
united with each other by one Spirit in fellowship
with Christ; so the Supper is a worthy ordinance
and institution of Christ, by which believers who
have been baptized according to the ordinance of
Christ, are taught and admonished, to live and walk
in Christ even as they have received him by faith
in baptism, and to be bound by brotherly love to
their neighbors, with whom they are to live and
walk in the unity of the Spirit, according to the
same rule of the divine word; and that they are to
remember hereby, with heartfelt contemplation, the
bitter suffering and death of the Lord.

And in order to put men in remembrance of this,
it pleased the Lord Jesus for this purpose to use
bread and wine, things well known among men,
and thereby to implant into the hearts of believers
heavenly and hidden things; thereby teaching men
to remember, that, as bread from many broken
grains is made into one bread, and the wine being
pressed from many grapes and made one beverage
thereby being necessary, useful and adapted as food
and drink for the body of man; even so Christ,
from ardent love, suffered himself to be broken on
the cross, his blood to be shed, and trod the winepress
of suffering alone, to minister by his flesh and
blood, as necessary meat and drink, to the souls of
men; by which we are taught, that like as bread is
of many grains broken and prepared as bread, and
wine is of many grapes pressed and made a beverage;
so also, many believers, from various places,
are by one faith become one bread or church, and
bound together in fellowship; in order that thereby
all those who worthily receive, and eat and drink
with the mouth this bread and wine, may hereby
through faith in the Spirit, receive, and become
partakers of, Christ and all his heavenly riches, and
thus be strengthened in the faith, fed in the soul,
and be bound together by fervent love, with God
and their neighbors, as members of one body.

But believers must in no wise place any confidence
in these visible memorials, as though they
in themselves were more sacred and worthy than
other like, common meat and drink, or had power
to give unto men grace and forgiveness of sins. By
so doing one should depart with the heart from his
Creator, and seek grace from the creature, where
it is not to be found. But believers must receive
these signs as nothing more than bread and wine,
confide with a firm heart only in that which is
thereby taught and signified, and look upon and
regard these signs as figures, as the Holy Ghost is
wont, in the Holy Scriptures, to call the signs, that
which is signified by them. And as in this institution
of the Supper by Christ the cup is called the
New Testament in his blood, which cup is really
not the New Testament itself, but is figuratively so
called, because the blood of Christ which he shed
for the sin of the world, is proclaimed and recommended
to us through the New Testament; which
signifies, that as a testator by a testament bequeathes
to his heirs his property, which they are to receive
and enjoy after his death; so has Christ in his last
Supper—since he could not remain with them—bequeathed
his last will in the New Testament, together
with all its heavenly riches, to his friends
and followers; in order that all those who in this
testament are specified and recorded as children
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of God and heirs of Christ, shall enjoy his glorious
riches; whereupon they receive in the Supper, with
the mouth, only natural bread and wine; but through
faith there is received, according to the Spirit,
Christ’s flesh and blood, which he gave as an atonement
for the human race, of which the natural
bread and wine, and the Supper are figures, signs,
and representations.

Hence, believers are to use this worthy institution
of Christ among each other, and thereby, through
an ordained blameless minister, proclaim with great
reverence the bitter suffering and death of the Lord.

And after God has been thanked with an humble
heart, for his boundless grace and mercy, and been
called upon by fervent prayers, the bread shall be
broken by the minister, the wine poured out, and
be received by all believers baptized according to
the ordinance of Christ, and each shall, examining
himself, use, and avail himself of the same, with
heartfelt contemplation of the broken body and shed
blood of the Lord Jesus. This shall constantly be
observed by believers in this manner, when time
and place permit, until the appearing of Jesus Christ
from heaven.

Of this institution and ordinance of Christ, read:
“And as they were eating, Jesus took bread, and
blessed it, and brake it, and gave it to the disciples,
and said, Take, eat; this is my body. And he took
the cup, and gave thanks, and gave it to them, saying,
Drink ye all of it; for this is my blood of the
New Testament, which is shed for many for the
remission of sins. But I say unto you, I will not
drink henceforth of this fruit of the vine, until that
day when I drink it new with you in my Father’s
kingdom.” Matt. 26:26–29; Mark 14:22; Luke
22:19.

How the apostles in accordance with this also
practiced and observed it in the same form and
manner, with bread and wine, read: “I have received
of the Lord that which also I delivered unto
you, That the Lord Jesus, the same night in which
he was betrayed, took bread: and when he had
given thanks, he brake it, and said, Take, eat; this
is my body, which is broken for you: this do in
remembrance of me. After the same manner also
he took the cup, when he had supped, saying, This
cup is the new testament in my blood: this do ye,
as oft as ye drink it, in remembrance of me. For as
often as ye eat this bread, and drink this cup, ye
do shew the Lord’s death till he come. Wherefore
whosoever shall eat this bread, and drink this cup
of the Lord, unworthily, shall be guilty of the body
and blood of the Lord. But let a man examine
himself, and so let him eat of that bread, and drink
of that cup. For he that eateth and drinketh unworthily,
eateth and drinketh damnation to himself,
not discerning the Lord’s body.” 1 Cor. 11:23–29;
Acts 2:42; 20:7,11.

How the bread and wine in the Supper are not
the real body and blood of Christ, but signs of his
communion with the believer, read: “The cup of
blessing which we bless, is it not the communion
of the blood of Christ? The bread which we break,
is it not the communion of the body of Christ? For
we being many are one bread, and one body: for
we are all partakers of that one bread. Behold
Israel after the flesh: are not they which eat of the
sacrifices partakers of the altar?” 1 Cor. 10:16–18.

Mark, the Israelites did not eat the altar, but
only the sacrifice, and thereby were partakers of
the altar. Thus also, Christians do not eat and drink
with the mouth the real body and blood of Christ,
but only bread and wine, as figures; but according
to the soul, they, by faith, receive Christ Jesus,
with all his benefits, and are thus partakers of the
true altar Christ Jesus.

Read in regard to this: “I am the bread of life:
he that cometh to me shall never hunger, and he
that believeth on me shall never thirst. It is the
Spirit that quickeneth; the flesh profiteth nothing:
the words that I speak unto you, they are spirit,
and they are life.” John 6:35,63.

ARTICLE XXIII.

Of the feet-washing of believers we confess: After
our Leader Christ Jesus had celebrated the Supper
with his apostles, he, before his suffering, used another
ordinance with them, and commanded that
they should observe it with each other. He rose
from supper, girded himself with a linen towel,
poured water into a basin, washed the disciples’ feet,
and wiped them with the towel; saying to them:
Ye call me Master and Lord: and ye say well; for
so I am. If I then, your Lord and Master, have
washed your feet; ye also ought to wash one another’s
feet. For I have given you an example,
that ye should do as I have done to you. And he
also added: If ye know these things, happy are ye
if ye do them.

And we find that the apostles observed this ordinance
of Christ in this manner, and that they counted
it, in the ministry of the saints, among the good
works, and required it of believers. Hence, the believers,
as successors and followers of Christ and his
apostles, ought also, when time and place permit,
practice and observe this ordinance of Christ. When
their fellow believers, out of love, visit them, they
shall, with heartfelt humility, receive them with the
kiss of love and peace into their houses, and as a
ministration to their neighbors, according to the
humiliation of Christ, wash their feet; sincerely
considering how the most worshipful Son of God
humbled himself, not only washing the feet of his
apostles, but much more, washing and purifying
with his precious death and blood, all our souls and
consciences from the stain of eternal condemnation.
On this the pious ought herein to meditate with an
humble heart.

How Christ practiced this ordinance with his
apostles, and commanded it to be observed, read,
John 13:4–17.

And also, how the apostles required it of believers
as one of the good works, read: “Let not a
widow be taken into the number under three-score
years old, having been the wife of one man, well
reported of for good works; if she have brought
up children, if she have lodged strangers, if she
have washed the saints’ feet,” etc. 1 Tim. 5:9,10.

How the pious fathers practiced this ordinance
with the guests whom they received, read: Genesis
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18:4; 19:2. And also: Luke 7:38; John 11:2;
Acts 16:33.

ARTICLE XXIV.

Of good works. Of good works we believe and
confess: That for every true Christian it is not
enough, in every respect according to the Scriptures,
to confess the faith aright with the mouth,
and to regard Christ Jesus as our only Head, Redeemer,
and Savior, but that above this we must
necessarily manifest from our faith, as a fruit of
gratitude, virtuous works. Thus also, it is not
enough, that we put off all the accursed works of
the flesh, and seek to bury them by baptism into
the death of Christ; but we must also rise from this
death of sin, and live and walk after the Spirit in a
new life adorned with good works; and thus we are
not only to put off the old man with his evil deeds,
but it is also our duty to put on the new man with
his good deeds, in righteousness and true holiness,
and to let our light so shine before men, that they
may see our good works, and glorify our Father in
heaven; in order that thus all believers, as a tree
by its good fruits, may be known and distinguished
by their good works from all unfruitful and unbelieving
men.

These good works must not be performed through
an outward appearance of holiness to please mortal
men; nor must we follow herein the hypocrites and
self-righteous Pharisees, and others, whose works
mainly consist in [things of] their own choice, and
self-invented commandments, which, according to
the Scriptures, is only a vain and unavailing worship;
but we must work out from our faith such
divine virtues as are taught, and required of us in
the holy Scriptures, and in which we have the example
of Christ and his apostles, whose footsteps
we are so highly commanded to follow; and all this
we must do from the heart, to the honor of him
who created us; thus learning from Christ to be
meek and lowly in heart, and thereby to put off all
pride, which latter is the beginning of all destruction,
and proceeds from man’s sinful heart, and manifests
itself outwardly in the adorning of and display in
dress [in the style of], living, and in words and
works; and on the contrary, to adorn ourselves inwardly
with an humbled spirit, which does not think
much of itself, but in lowliness esteems his neighbor
better than himself; and outwardly in our conversation
after our lowly Head and Example, Christ
Jesus.

Thus we must also put off avarice, which is called
the root of all evil, whence proceed many sinful
desires and unrighteous works, and, on the other
hand, put on the love and mercy of our heavenly
Father, and manifest it towards our neighbors and
all men by works of mercy; seeing the practice of
love and mercy is the chief sacrifice with which we
can please our Creator in this present time.

Likewise we must put off all unclean lusts and
desires, fornication, and all uncleanness, each preserving,
on the contrary, his body chaste, holy, and
pure, and abstaining also from all drunkenness,
revelings and banquetings; in excessive eating and
drinking, and on the contrary, live soberly, temperately,
righteously, and godly in this world, with
humble fasting and constant praying to God Almighty,
and not to make provision for the flesh,
to fulfill the lusts thereof.

We also must not walk in the way of sinners, nor
hold fellowship with light-minded persons, where
foolish talking and lies are bandied about; but we
must associate with the pious, whose conversation
treats of godliness, and who speak with tongues
truly circumcised; and gladly attend the assembly
of the believers, where we hear the praise of the
Lord proclaimed; and furthermore, observe according
to all our ability the commandments and ordinances
of the Lord, and thus by patient continuance
in well doing seek for eternal life, remembering that
Almighty God has promised eternal life to that faith
which in this manner works by love; just as he has
pronounced the sentence of eternal death upon unbelief
with its evil works; and that all boasted faith
without good works (as the body without the
spirit), in itself is dead. But all the pious who thus
evince divine virtue from their faith, and seek to
excel in good works, must not suppose that they
are able to merit salvation by their good works, or
that God does owe them anything for them; but all
true Christians are to consider themselves unprofitable
servants, who of themselves can do nothing
good; but that Almighty God, by his grace works
in them both to will and to do that which is good,
and that they are encompassed with a body of sin,
which lusts against the Spirit, against which they
have a continual warfare until the last enemy, which
is death, shall be vanquished. For this reason all
the pious fall far too short in good works, are very
imperfect and frail, and hence, are in duty bound
to pray daily, with an humble heart, to Almighty
God, for forgiveness and remission of sins, and to
give heartfelt praise, honor and thanks to him for
his saving grace which he has manifested towards
us. And thus we hope to be saved only through
the unmerited grace and mercy of our Lord and
Savior Jesus Christ, and not through our good
works. Tit. 3:8; Luke 18:10.

Of the deadly works of darkness, which separate
men from God, and which we must put off and lay
aside by faith, read: “Seeing that ye have put off
the old man with his deeds; and have put on the
new man,” etc. Col. 3:9,10.

Read further concerning the twenty-three sins
which are worthy of eternal death. Rom. 1:29–31.

Of the ten works of unrighteousness which shall
not inherit the kingdom of God, read: 1 Corinthians
6:9,10.

Of the seventeen works of the flesh to which the
kingdom of God is denied, read: Gal. 5:19–21;
Matt. 7:23.

Of the good and virtuous works which the believers
are to manifest from their faith as fruits of
gratitude, read: “Let your light so shine before
men, that they may see your good works,” etc.
Matt. 5:16; 1 Pet. 2:12; Phil. 2:15.

“To them who by patient continuance in well
doing seek for glory and honor and immortality,
eternal life.” Rom. 2:7; John 8:39; James 2:22;
Gal. 5:6.

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“But (which becometh women professing godliness)
with good works.” 1 Tim. 2:10.

“That they do good, that they be rich in good
works,” etc. 1 Tim. 6:18.

Of the nine beatitudes, read: Matt. 5:1–11.

Of the seven works of mercy, read: Matthew
25:35,36.

Of the nine fruits of the Spirit. Gal. 5:22,23.

Of the seven cardinal virtues which we are to
evince from our faith, and that where this does not
follow, we are blind, read: 2 Pet. 1:5–7. “For as
the body without the spirit is dead, so faith without
works is dead also.” James 2:26. “And the sea
gave up the dead which were in it; and death and
hell delivered up the dead which were in them; and
they were judged every man according to their
works.” Rev. 20:13; 2 Cor. 5:10.

How we are saved not through any works which
we have done, but only through the grace of God,
read: “But we believe that through the grace of the
Lord Jesus Christ we shall be saved.” Acts 15:11.

“Not by works of righteousness which we have
done, but according to his mercy he saved us.”
Tit. 3:5; Eph. 2:5; 2 Tim 1:9; Luke 17:10; Acts
4:12; 15:11.

ARTICLE XXV.

Of marriage. Of marriage we confess: That the
same is honorable and an ordinance of God, who
in the beginning instituted this state with the two
human beings first created in the image of God,
blessed it, and joined them together. And since
this divine ordinance, through the hardness of the
heart and the evil wantonness of man had fallen
into great disorder, so that men, through the lusts
of the flesh, married whomsoever they would, and
took unto them many wives, and then, for divers
reasons, dismissed them by a bill of divorcement
and married others; therefore Christ as a perfect
Lawgiver, rejected and abolished the writing of divorcement
and permission of Moses, together with
all abuses thereof, referring all that heard and believed
him to the original ordinance of his heavenly
Father, instituted with Adam and Eve in Paradise;
and thus re-establishing marriage between one man
and one woman, and so inseparably and firmly
binding the bond of matrimony, that they might
not, on any account, separate and marry another,
except in case of adultery or death.

Hence, every believer who desires to enter into
matrimony, must follow this doctrine of Christ and
the above example, and unite himself in marriage
only with one person, who has been, by a like faith
with him, born from above, of God, and renewed,
and created after the image of God. And such persons,
after their parents and the church have given
their consent, shall, in the presence of the church,
with fervent prayer to God, be joined together by a
minister. This we believe to be marrying in the
Lord, of which God is himself the Author and
Joiner. 2 Pet. 1:1; Jn. 3:3; 1 Jn. 5:4.

But all unregenerated persons, who are not yet
sanctified by faith in Christ, and do thus marry, we
also regard as being in honorable matrimony, but
not in the Lord. Heb. 13:4; 1 Cor. 7:12.

And, as Christ accepts none as his bride and a
member of his body, but those alone who are united
with him by faith; so also, believers cannot sever
their bodies which are sanctified and surrendered
to God, as members of Christ and temples of the
Holy Ghost from Christ, and unite them in marriage
with the unregenerate, and thus be unequally
yoked together with unbelievers, who are not
known to the church, by faith and Christian baptism,
as brethren or sisters in fellowship, seeing that
baptism is the first Christian ordinance in the
church, after which all other ordinances of God
follow. Eph. 5:30; Gal. 3:26.

Thus marriage is advised by the holy Ghost, to
avoid fornication and all uncleanness; but if any
one does not need this, and can without it, keep
himself pure and undefiled, in a virginal state, in
order to serve the Lord the better and without hindrance,
it is commended still more highly. Hence,
marriage is free for all, but no commandment.

How God the Lord in the beginning instituted
marriage, read: “And the Lord God said, It is not
good that the man should be alone; I will make
him a helpmeet for him.” “And the rib, which the
Lord God had taken from man, made he a woman,
and brought her unto the man.” “Therefore shall
a man leave his father and his mother, and shall
cleave unto his wife: and they shall be one flesh.”
Gen. 2:18,22,24.

How Christ rejected all abuses of marriage, and
renewed the ordinance of his Father, read: “Have
ye not read, that he which made them at the beginning
made them male and female, and said, For
this cause shall a man leave father and mother, and
shall cleave to his wife: and the twain shall be one
flesh? Wherefore they are no more twain, but one
flesh. What therefore God hath joined together,
let not man put asunder.” Matt. 19:4–6,8; 1 Corinthians
7:10.

“Marriage is honorable in all, and the bed undefiled:
but whoremongers and adulterers God will
judge.” Heb. 13:4; 1 Cor. 7:2.

“The wife is bound by the law as long as her
husband liveth; but if her husband be dead, she is
at liberty to be married to whom she will; only in
the Lord.” 1 Cor. 7:39; Gen. 1:27; 24:4; Exodus
34:16; Num. 36:6; Deut. 7:3; Tob. 7:13.

Concerning the transgressors of this, and their
punishment, read: Gen. 6:3; Num. 25:1; Nehemiah
13:26,27; 1 Kings 11:1.

ARTICLE XXVI.

Of the swearing of oaths, we confess: That the
people of the Old Testament were permitted to
swear in various ways by the name of the Lord;
either by lifting up their hand toward heaven, or by
putting it on the thigh of some one, which was done
in various ways, and into which practice, through
the artifice of man, many abuses were introduced, so
that they would swear by heaven and earth, by Jerusalem,
by their head, the temple, the gold of the
temple, the altar, and the sacrifice; on account of
which the Lord Christ, who had come from God,
and been sent, to execute judgment and righteousness,
being the only lawgiver, utterly abolished and
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prohibited all the aforesaid swearing, whether permitted
or feigned and, in place thereof, referred all
his hearers and followers, only to yea and nay,
which is so in truth.

And we also find that the high apostles of Christ,
as obedient sheep of their only Shepherd, followed
the doctrine of Christ in this respect. Hence all believers
are in duty bound obediently to follow this
doctrine of Christ and the course of his apostles,
putting away all lying, and dealing only in truth,
and thus testifying in all true matters, whether before
authority, or however the case may be, only
with yea that which is yea, and with nay that which
is nay, without adding anything more; and to keep
these few words, little in sound, but great and strong
in signification, as inviolable as an oath, thus showing
themselves to be obedient followers of Christ
and his apostles.

Of the rejection and abolishment of the ancient
custom of swearing, and how Christ commanded
yea and nay in place of it, read: “Again, ye have
heard that it hath been said by them of old time,
Thou shalt not forswear thyself, but shalt perform
unto the Lord thine oaths: but I say unto you,
Swear not at all; neither by heaven; for it is God’s
throne: nor by the earth; for it is his footstool: neither
by Jerusalem; for it is the city of the great
King. Neither shalt thou swear by thy head, because
thou canst not make one hair white or black.
But let your communication be, Yea, yea; Nay,
nay: for whatsoever is more than these cometh of
evil.” Matt. 5:33–37; 23:21.

“But above all things, my brethren, swear not,
neither by heaven, neither by the earth, neither by
any other oath: but let your yea be yea; and your
nay, nay; lest ye fall into condemnation.” James
5:12.

“When I therefore was thus minded, did I use
lightness? or the things that I purpose, do I purpose
according to the flesh, that with me there
should be yea, yea, and nay, nay? For all the
promises of God in him are yea, and in him Amen.”
2 Cor. 1:17,20.

ARTICLE XXVII.

Of the office of magistracy, and secular power,
we confess: That the office of magistracy is an
ordinance and institution of God who himself willed
and ordained that such a power should be over
every country in order that thereby countries and
cities might, through good policy and laws, for the
punishment of the evil and the protection of the
pious, be governed and maintained in quiet and
peace, in a good civil life; without which power of
authority the world, lying as it is in wickedness,
could not subsist. Hence, all believers are in duty
bound, not only for wrath, but also for conscience
sake, to submit themselves to this power, and as
good subjects, to obey it with fear and reverence;
willingly and without murmuring to render unto
their human ordinances and laws everything that is
due to them, whether it be tribute custom or excise;
and to pray with an humble heart for their
life and welfare, and thus to seek with a faithful
heart the prosperity of the country and city in which
they reside; and though they, for the word of God,
may have to suffer persecution, the spoiling of their
property, and death, from the authorities, they
may not speak evil of them, nor resist them in any
wise with weapons and defense, but commit vengeance
to God alone, and expect consolation with
God after this life. Rom. 12:2; Wis. 6:4; Ecclesiastes
17:14.

But if the authorities, through Christian equity,
grant liberty to practice the faith in every respect,
we are under so much the greater obligation of submissive
obedience to them; but so far as the authorities
abuse the office imposed on them, which extends
only to the temporal, bodily government of
men in temporal things, and encroach on the office
of Christ, who alone has power over the spirits and
souls of men, seeking, through their human laws,
to press and compel men to act contrary to the
word of God, we may not follow them, but must
obey God rather than men, seeing Christ has been
set by God his Father above all authority and
power, the head in his church; and to this Father
of Spirits we are directed, that in all things pertaining
to the faith we should obey him.

And as the kingdom of Christ is not of this
world, but spiritual, he has dissuaded and prohibited
all his servants and followers from all secular
government and highness, and has instituted in his
church various ordinances, as pastors, teachers,
helps and governments, by which the saints may be
joined together, to edify the body of Christ; but
the secular office222 he left to the secular government,
under which the followers of Christ as strangers and
pilgrims, who have here no kingdom, power or continuing
city, must sojourn, and fight only with
spiritual weapons, which is the word of God; seeing
neither Christ nor his apostles prescribed to believers
any laws or rules according to which they should
govern the world; neither did they refer them to the
laws of the Jews, much less to those of the Roman
emperors, or heathen laws, according to which they
might regulate themselves herein; but they prescribed
to believers only good doctrines, how they
should conduct themselves in all Christian propriety
as obedient subjects, under the government of the
authorities; referring them to his own example, who
shunned all the greatness of this world, and showed
himself only as a poor servant. Thus must also all
his followers avoid the office of magistracy in all its
departments, and not administer it, following also
in this the example of Christ and his apostles, in
whose church said offices were not administered, as
is well known to every intelligent person.

But as all Christians are not permitted, but very
strictly prohibited by God, to speak evil of, judge
or condemn any one that is without their communion,
we would with this still much less speak evil or
injuriously of the magistracy, but trust in the only
good God, who keeps all the alms of man as a signet,
and his good deeds as the apple of the eye,
and has promised a true reward to him who will
give only a cup of cold water in the name of a disciple;
that he, the Blessed, will also be gracious to,
389and not leave unrewarded the good deeds of all
authorities, particularly those who administer their
office aright according to the ordinances of God,
which consists chiefly in protecting good, innocent,
defenseless people, and in punishing the evil.
Hence, all Christians are in duty bound to regard
the authorities as God’s ministers, and to pray for
them, with a fervent heart, that it may please God
to be gracious to them and give them eternal salvation.

How government is of God, and for what purpose
it is instituted, read: “For there is no power
but of God: the powers that be are ordained of
God. Whosoever therefore resisteth the power,
resisteth the ordinance of God: and they that
resist shall receive to themselves damnation. For
rulers are not a terror to good works, but to the
evil. Wilt thou then not be afraid of the power?
do that which is good, and thou shalt have praise
of the same: for he is the minister of God to thee
for good. But if thou do that which is evil, be
afraid; for he beareth not the sword in vain: for he
is the minister of God, a revenger to execute wrath
upon him that doeth evil.” Rom. 13:1–4; Syrach
17:17.

“Jesus answered Pilate: Thou couldest have no
power at all against me, except it were given thee
from above.” John 19:11; Wis. 6:3; Dan. 2:21;
4:25; 5:21; Jer. 27:5.

How Christ taught his followers not to accept
magisterial office, read: “But Jesus called them to
him, and saith unto them, Ye know that they which
are accounted to rule over the gentiles exercise lordship
over them; and their great ones exercise authority
upon them. But so shall it not be among
you: but whosoever will be great among you, shall
be your minister: and whosoever of you will be the
chiefest, shall be servant of all. For even the Son
of man came not to be ministered unto, but to minister,
and to give his life a ransom for many.” Mark
10:42–45; Matt. 20:25; Luke 22:5.

Mark the words: But so shall it not be among
you. This can not be applied to the apostles only,
who were equal servants, the one being no greater
than the other, and they soon separating from each
other to preach the Gospel to all nations, could not,
on this account, show to each other alone the duty
of servants here required; hence the words, among
you, must necessarily be understood of the whole
church, seeing Christ spoke to his twelve apostles
many others of his principal doctrines and commandments,
which relate to all believers, as his
blessed lips say in the Gospel: “And what I say
unto you I say unto all.” Mark 13:37.

“Jesus answered, My kingdom is not of this
world: if my kingdom were of this world, then
would my servants fight, that I should not be delivered
to the Jews: but now is my kingdom not from
hence.” John 18:36; 6:15; Matt. 5:39; 2 Cor. 10:4;
Eph. 6:13; Is. 2:4; Micah 4:3; Zech. 9:10;
Ps. 76:3.

Read further, not according to what law the believers
are to govern the unbelievers, but only how
the church of Christ shall be obedient to government.
“Let every soul be subject unto the higher
powers.” “Wherefore ye must needs be subject,
not only for wrath, but also for conscience’ sake.”
“Render therefore to all their dues: tribute to
whom tribute is due; custom to whom custom; fear
to whom fear.” Rom. 13:1,5,7.

“Render therefore unto Cesar the things which are
Cesar’s, and unto God the things that are God’s.”
Matt. 22:21; Mark 12:17.

“Submit yourselves to every ordinance of man for
the Lord’s sake: whether it be to the king, as supreme;
or unto governors, as unto them that are
sent by him for the punishment of evil doers, and for
the praise of them that do well.” 1 Pet. 2:13,14.

“Put them in mind to be subject to principalities
and powers, to obey magistrates, to be ready to
every good work, to speak evil of no man, to be no
brawlers, but gentle, showing all meekness unto all
men.” Tit. 3:1,2; 1 Tim. 2:2; Jer. 29:7; Baruch
1:11.

ARTICLE XXVIII.

Of the discipline of the Christian Church and
separation of offending members. Of this we confess:
That, as a house or city cannot be maintained
without doors, gates and walls by which evil men
may be expelled, excluded and debarred, and the
good and pious be taken in and protected; so
Christ, for the preservation of his church, gave her
the key of heaven, which is his word, that by and
according to the same she should judge and reprove
according to truth, for their reformation, all those
in her communion that are found to offend in doctrine
and conversation, that is, to act contrary to
any commandment or ordinance which God has
given to his church; and thus to separate the disobedient
from her communion, that the church may
not be leavened and stained by their false doctrine
and impure walk, and become a partaker of other
men’s sins; and that the pious thereby may be
brought to fear, and restrain themselves from the
commission of similar offenses.

And, as God through Moses commanded this
punishment of transgressors to be inflicted according
to the magnitude of the offense, so that those
who through ignorance, weakness, and otherwise,
offended by minor sins against any of the commandments
of the Lord, were reconciled to God
by various offerings and the intercessions of the
priests, but the open, great transgressors of the law
could not be reconciled by such offerings, but had
to die without mercy under two or three witnesses;
so Christ in the New Testament also taught to inflict
christian punishment according to the magnitude
of the offense; not to man’s destruction, as in
the punishment of Israel, which was death, by which
the transgressor was cut off from repentance and
reformation; but Christ having come to save men’s
souls, instituted this punishment for the reformation
of sinners and ordained that if any one see his
brother commit a transgression which is obviously
a sin, but not so great as to have brought forth
death in him, he shall out of Christian love for his
soul, speak to him privately, with the word of God,
and reprove him of his sin and admonish him. If he
receive this Christian admonition, he has gained his
390
brother, and shall, out of fervent charity, conceal
and cover his sin. 1 Pet. 4:8. But if he heareth
him not, he shall take one or two more with him,
so that in the mouth of these witnesses every word
may be established. But if he shall neglect to hear
them, then the matter must be brought before the
church; and if he neglect to hear the church, all
the members of which are judges, he shall be excluded
from the brotherhood.

But if any one fall into open works of the flesh,
from which the church perceives that through these
sins he has separated himself from his God, and incurred
the divine wrath, such an one the church
shall, without any of the aforesaid admonitions and
words as in the case of the offending sinner, on
account of his sins, exclude from the brotherhood,
and point him to repentance and reformation, by
which he may again find grace with God, even as
he has become separated from God through the
evil works of the flesh. Thus the church shall
knowingly keep none in her communion who are
separated from God through their sins; nor separate
any from her communion save those who have previously
through their sins become separated from
God; nor again receive any, and promise life and
peace to them, except those who through faith and
true repentance have first been received into grace
with God.

This true repentance possesses the following properties:
1. That we have a sincere sorrow before Almighty
God for all the sins we have committed;
2. that we confess our sins from the heart, before
God and men; 3. that we desist from and do not
continue any longer in sin, and, according to our
ability, seek to make amends for the evil we have
done, by doing good. This repentance and reformation
again opens the entrance to the kingdom
of God, which before was closed to us on account
of our sins. So that the church of God, by this her
separation and reception, may according to his word,
follow the previous separation and reception by
God in heaven, of which the action of the church is
only a proof and proclamation.

And since with God there is no respect of persons,
therefore the church of God shall use this key of the
word of God aright, and, in punishing, spare no
one, whether he be minister or brother, man or woman,
but shall judge the small as well as the great
after one rule and measure of the divine word, according
to the truth. And, as all disobedient sinners
by consent of the church, with sorrow and sadness
of heart, are excluded from the brotherhood, and
referred to repentance and reformation; so also shall
all obedient, penitent sinners with the consent and
concurrence of the church, be received, by the
bishop of the church. And, as men are wont to
rejoice over the finding of a lost sheep, piece of silver,
or son, so shall believers rejoice with all the
angels of God over the repentance and return of their
erring brother or sister.

How the minor sins, whether caused through
weakness or ignorance, were reconciled by the priest
with various offerings, read: Lev. 4:27; 5; Numbers
5:6; 15:22.

But the open transgressors of the law were put to
death without mercy under two or three witnesses.
Of this read: Num. 15:30; Lev. 24:14; Deut. 17:12;
19:15; Heb. 10:28.

In connection with this read also the words of the
high priest Eli: “If one man sin against another,
the judge shall judge him; but if a man sin against
the Lord, who shall entreat for him?” 1 Sam. 2:25.

How Christ commanded that small offenses between
brother and brother should be punished,
read: “If thy brother shall trespass against thee,
go and tell him his fault between thee and him
alone: if he shall hear thee, thou hast gained thy
brother. But if he will not hear thee, then take with
thee one or two more, that in the mouth of two
or three witnesses every word may be established.
And if he shall neglect to hear them, tell it unto
the church: but if he neglect to hear the church,
let him be unto thee as a heathen man and a publican.
Verily I say unto you, Whatsoever ye shall
bind on earth shall be bound in heaven; and whatsoever
ye shall loose on earth shall be loosed in
heaven.” Matt. 18:15–18; Luke 17:3; Gal. 6:1;
Jas. 5:19.

“If any man see his brother sin a sin which is not
unto death, he shall ask, and he shall give him life
for them that sin not unto death.” 1 John 5:16.

But open offending members Christ commanded
to sever and cast away without exercising admonition,
intercession, or forgiveness in regard to them,
before the separation. Read: Matt. 18:8; Mark
9:42.

Thus did also the apostles, according to the doctrine
of Christ, deny eternal life to all the known
works of the flesh, condemning them to death, and
in their assembly; delivered the Corinthian fornicator
unto Satan, with the word and power of our
Lord Jesus Christ, without using the aforesaid admonition
with regard to him. 1 Cor. 5:3. Read
also: 1 Tim. 1:20; 5:20; 2 Cor. 13:2.

“There is a sin unto death: I do not say that he
shall pray for it.” 1 John 5:16; Numbers 15:30;
Heb. 10:28; 1 Cor. 5:13; 2 Cor. 13:2; Ps. 1:5;
2 Tim. 2:20; 1 Cor. 6:9; Gal. 5:21; Eph. 5:5.

ARTICLE XXIX.

Of the withdrawing from and avoiding of apostate
and separated members, is confessed: As separation
is commanded by God for the reformation of sinners,
and the maintenance of the purity of the
church; so God has also commanded and willed,
that in order to shame him to reformation, the separated
individual shall be shunned and avoided.
This withdrawing proceeds from the separation, and
is a fruit and proof of the same, and without it separation
is vain and unavailing. Hence, this ordinance
of God shall be practiced and maintained, by
all believers, with the separated persons. This
withdrawing extends to all spiritual communion, as
the supper, evangelical salutation, the kiss of peace,
and all that pertains to it. This withdrawing extends
likewise to all temporal and bodily things, as
eating, drinking, buying and selling, daily intercourse
and conversation, with all that pertains to it.

391

Thus, believers shall, according to the word of
God, withdraw themselves, from the separated in all
spiritual, evangelical matters, as well as in all bodily
and temporal things. And as in separation no persons
may be regarded or spared, but must, by consent,
be separated from the true members of the
body; so also in withdrawing, extending to all
spiritual and temporal matters, none may be spared
or excepted, whether man or woman, parent or
child, or whatever relation it may be; seeing we nowhere
read, where God gave His church a general
commandment or ordinance, that any member of
said church was entirely exempted and excluded
from such commandment; but on the contrary, it
appears in many places, that the whole number,
without exception, had to regulate themselves according
to one rule set before them by God; hence
this ordinance of God must be practiced and maintained
by all the members of the body of Christ,
without respect of persons, in the fear of God, to
shame sinners to reformation, until the person punished
is again received into the church.

But as all divine ordinances must be tempered
with Christian kindliness and discretion, these also
must have their place in this matter of shunning.
Hence, the believers must conduct themselves with
more discernment and equity with regards to separated
persons, than did the scribes and Pharisees
with regard to the Sabbath; who, as it appears
would rather let men perish, than that they should
receive help on the Sabbath, thinking that the Sabbath
should be broken thereby, though they themselves,
in such a case, broke the Sabbath for various
minor matters. But, even as the pious followers of
the law did not sin, nor break the Sabbath, when
they, on this day, performed not their own, but
only the works which God had commanded them,
so the believers neither sin nor act contrary to the
commandment of shunning, when they perform not
their own works, but only the works which God has
commanded them concerning separated persons; as,
in case of necessity, to minister to their bodies with
food and other needful things, and to their souls
with the word of God, as well as to assist them by
virtue of the commandment of God, in case of
danger from water, fire and the like; these all
believers are in duty bound to do; and they must
thus, with great carefulness, seek that which is
lost, and lead that which has erred, back to the
right way, reprove and instruct them with the word
of God, where such Christian admonition may take
place, according to the example of Christ; but in all
human works believers must with all diligence
withdraw themselves from the separated persons,
until they have reformed and been united again with
the church.

In order rightly to understand this matter, it
must be considered that the people of Israel at the
time of Christ were under the power and dominion
of the Romans, and could not punish transgressors
according to the law of Moses, hence they separated
from their communion and avoided those who
departed from the law of the fathers, and went over
to the Gentiles, Samaritans, or open sinners. Concerning
this read: They regarded them as unclean,
abhorred them, compared them to heathens and
enemies, avoided all dealings and intercourse with
them, and hindered them in their business. 3 Maccabees
2:34. Read also: John 18:31; 4–9; Acts
10:28; 11; Gal. 2:12.

This custom Christ also observed, and commanded
that the disobedient in the church should
be so regarded, saying: “If he neglect to hear the
church, let him be unto thee as a heathen man and
a publican.” Matt. 18:17.

This the apostles also practiced in like manner,
according to the doctrine of Christ. Read: “I
wrote unto you in an epistle not to company with
fornicators: yet not altogether with the fornicators of
this world, or with the covetous, or extortioners,
or with idolaters; for then must ye needs go out
of the world. But now I have written unto you
not to keep company, if any man that is called
a brother be a fornicator, or covetous, or an idolater,
or a railer, or a drunkard, or an extortioner;
with such a one no not to eat.” 1 Cor. 5:9–11.

Here the holy apostle forbids us to company and
eat with apostate brethren or sisters, which he did
not mean or command with reference to the unrighteous
of this world, but permitted it with them;
else we would needs have to go out of the world,
seeing the whole world lies in wickedness; hence
it must necessarily be understood with reference to
daily intercourse and eating, buying and selling,
and the like. “A man that is a lunatic, after the
first and second admonition, reject.” Titus 3:10;
2 Tim. 4:15; 2 John 10.

“And if any man obey not our word by this
epistle, note that man, and have no company with
him, that he may be ashamed.” 2 Thess. 3:14.

How this withdrawing is to be observed by all believers,
with regard to all apostates, walking disorderly,
without respect of person, read: “Now, we
command you, brethren, in the name of our Lord
Jesus Christ, that ye withdraw yourselves from every
brother that walketh disorderly, and not after the
tradition which he received of us.” 2 Thess. 3:6.

Understand this withdrawing according to scriptures.
Gal. 2:12; 3 Macc. 2:34, and the like,
according to the spirit of the Gospel of Christ.

How believers must seek the lost, and not count
the separated as enemies, but admonish them, as
brethren. Read: 2 Thessalonians 3:15; Jas. 5:19;
Luke 19:10; 15, the whole chapter.

ARTICLE XXX.

Of the last day and the second coming of Christ
from heaven, we confess: That the great God of
heaven, who in the beginning created heaven and
earth with all visible things out of nothing, also appointed
a day and time, which cannot be known by
the angels of God in heaven; much less by mortal
men, but which shall unexpectedly overtake
men, as the snare of the bird, and a thief in the
night; at which time the Almighty God will destroy
this whole visible, earthly, realm, and burn it with
everlasting fire, except those of the human race who
shall have done the will of God; these shall abide
forever.

392

In the last great day of the Lord the Son of God,
Christ Jesus, who in the presence of the apostles
ascended from the earth in a cloud, shall come
again from heaven, in the clouds of the sky, but not
in the humiliated form of a servant, as in his first
coming into the world at Bethlehem. For at this
his second coming he shall reveal himself in the
clouds as a King of mighty kings, and Lord of
lords, with the power and glory of his almighty
Father, and all the angels of God with him, and
shall thus, with the trump of God, and the voice of
the archangel, peal forth an unutterable sound and
shout; so that heaven and earth, all the mountains
and islands, shall be moved; the sun and moon
shall lose their brightness, the stars shall fall from
heaven, and all kindreds of the earth shall weep
and wail over themselves, for fear and expectation
of the things which are to come; and all shall see
the Son of man coming, with power and great
glory.

Of this last day of the Lord, read: “And as he
sat upon the Mount of Olives, the disciples came
unto him privately, saying, Tell us, when shall
these things be? And what shall be the sign of thy
coming, and of the end of the world? Matt. 24:3.

“The day of the Lord will come as a thief in the
night; in the which the heavens shall pass away with
a great noise, and the elements shall melt with fervent
heat, the earth also and the works that are
therein shall be burned up.” 2 Peter 3:16; Syrach
16:18; Mal. 4:1.

“For yourselves know perfectly that the day of
the Lord so cometh as a thief in the night. For
when they shall say, Peace and safety, then sudden
destruction cometh upon them, as travail upon a
woman with child.” 1 Thess. 5:2,3.

“Heaven and earth shall pass away, but my
words shall not pass away. But of that day and
hour knoweth no man, no, not the angels of heaven,
but my Father only.” Matt. 24:35,36; Mark 13:31;
Ps. 102:27; Is. 51:6.

Of Christ’s coming from heaven, read: “Ye men
of Galilee, why stand ye gazing up into heaven?
this same Jesus, which is taken up from you into
heaven, shall so come in like manner as ye have
seen him go into heaven.” Acts 1:11.

“For the Lord himself shall descend from heaven
with a shout, with the voice of the archangel, and
with the trump of God.” 1 Thess. 4:16.

“Behold, he cometh with clouds; and every eye
shall see him, and they also which pierced him:
and all kindreds of the earth shall wail because of
him.” Rev. 1:7; Matt. 24:30; Luke 21:27. Read
also: 1 Thess. 1:10; 2 Thess. 1:7; Dan. 7:13;
Jude 14.

ARTICLE XXXI.

Of the Death of the body and the Resurrection
of the dead, we confess: That, in the beginning,
man was created immortal, but that through the
envy of the devil and the sin of our first parents,
death came into the world. And, as through the
sin of Adam all men became sinful in him, so also
through him, all men became subject to bodily
death; so that in consequence thereof it is appointed
unto men once to die, but after this the judgment;
seeing this sinful, corruptible flesh and blood cannot
inherit the eternal, incorruptible kingdom, but must
be renewed and glorified through death and the
resurrection, by the power of God.

And, even as, when a man falls into a deep sleep,
his heart, soul or spirit does not entirely sleep, as
the body; so also the spirit or soul of man does not
die or fall asleep with the body, but is and remains
an immortal spirit. Hence temporal death, in the
Scriptures, is called a sleep, and the resurrection of
the dead an awakening from this sleep of death.

And as a sleeping man cannot receive and enjoy
any good gifts, either according to the soul or
the body, much less any punishment, pain and torment,
unless he be previously awakened from his
sleep; so also, believers cannot receive the perfect
heavenly existence, nor unbelievers the eternal death
or the pain of hell, either in the soul or in the body,
except they have first been awakened from the
sleep of death, and have arisen, through the coming
of Christ.

Until this last day of judgment the souls of believers
are waiting in the hands of God, under the
altar of Christ, to receive then in their souls and
bodies, the rewards promised them. So also the
souls of unbelievers are reserved to be punished,
after the day of judgment, in their souls and bodies.

And as through the sin and transgression of
Adam death came upon all men; so also the resurrection
of the dead came upon all men through the
Savior Jesus Christ; so that, as in the springtime
the sun, through his glorious radiance and brightness,
draws forth all sweet scented herbs from the
earth, as well as thistles and thorns, which are rejected
and reserved for the fire; so also, shall Christ
Jesus, the true Son of righteousness, in this great
last day and hour, through his glorious coming
and appearing in the clouds of heaven, draw forth
from the earth, and cause to arise all men, the
wicked and the pious; so that this great God,
through his power and commanding voice, by
which he spake in the beginning: Let heaven and
earth be made; and his word was immediately a
perfect work; and who created all visible things
from that which was invisible, and made man of the
dust of the ground; this same God shall, through
his unchangeable power and almighty word, in the
last day, call all men who have been changed into
dust and earth, and have been consumed by fire,
birds, and fishes, from the dust, and cause each to
arise with his own body, flesh, and bones, with
which they have served either their Creator or sin.

And, as a woman in travail, when her hour is
come, cannot retain, but makes haste to deliver, the
fruit of her womb, so also shall in this last hour,
death, earth, or hell and sea make haste to deliver
up the great number of the dead which in them
have become dust and ashes, and passed away.
These shall all arise, with their own bodies, incorruptible,
which shall again be united with the soul
and spirit, which through death had been separated
from the body, and had remained immortal. At
that time the pious shall be glorified and changed
from the mortal and corruptible into the immortal
393
and incorruptible, from the weak and frail, into the
strong and glorious, being made like unto the angels
of God, and the glorious body of Christ. Thus
shall also those who shall live and remain at this
sudden second coming of Christ from the heaven,
be changed and glorified after the image of Christ.

Of the first or temporal death, which came by the
first transgression, read: “For dust thou art, and
unto dust shalt thou return.” Gen. 3:19; 25:33.

“And as it is appointed unto men once to die,
but after this the judgment.” Heb. 9:27.

“For since by man came death, by man came
also the resurrection of the dead.” 1 Cor. 15:21.

“For God made not death: neither hath he
pleasure in the destruction of the living.” Wisdom
1:13.

“Nevertheless, through envy of the devil came
death into the world.” Wis. 2:24; Rom. 5:12.

How at the second coming of Christ the dead
shall rise through Christ, read: “For the Lord
himself shall descend from heaven with a shout,
with the voice of the archangel, and with the trump
of God: and the dead in Christ shall rise first.”
1 Thess. 4:16.

“Marvel not at this; for the hour is coming, in
the which all that are in the graves shall hear his
voice, and shall come forth; they that have done
good, unto the resurrection of life; and they that
have done evil unto the resurrection of damnation.”
John 5:28,29.

I know that my Redeemer liveth, and that he
shall stand at the latter day upon the earth: and
though after my skin worms destroy this body, yet
in my flesh shall I see God: whom I shall see for
myself, and mine eyes shall behold.” Job 19:25–27.

Read also: Is. 26:19; Dan. 12:13; Matt. 22:31;
Luke 20:35; John 6:40; 11:25; 1 Cor. 15 throughout;
Ps. 90:3.

How in the resurrection of the dead, men’s vile
bodies shall be glorified, read: “In the resurrection
they neither marry, nor are given in marriage, but
are as the angels of God in heaven.” Matt. 22:30.

“For our conversation is in heaven, from whence
also we look for the Savior, the Lord Jesus Christ:
who shall change our vile body, that it may be fashioned
like unto his glorious body, according to the
working whereby he is able even to subdue all
things unto himself.” Phil. 3:20,21; 1 Corinthians
15:42,53.

ARTICLE XXXII.

Of the last judgment; of hell, and the damnation
of unbelievers, we confess: That in the last day,
when Christ Jesus shall appear in the clouds of
heaven, with power and great glory, all nations
shall be gathered before his judgment seat, and he
shall separate them as a shepherd separates the
sheep from the goats, placing the sheep on his right
hand, and the goats on his left. Over these Christ
Jesus is ordained by his Father Judge of quick and
dead, who will regard no person, nor need the testimony
of any; for the heart, mind and thoughts of
every one are manifest before him as an open book.
This righteous Judge will judge the whole world in
righteousness, and as the great Shepherd of the
sheep, pronounce an eternal, irrevocable judgment
upon them, rewarding each in his own body according
to that he hath done. To all the believing, generated
children of God who in this life, as obedient
sheep, heard and followed the voice of Christ, he
shall say: “Come, ye blessed of my Father, inherit
the kingdom prepared for you from the foundation
of the world.” And to all unbelievers, who would
not have Christ and his word in this life, but, as disobedient,
obstinate goats, rejected them, he will say:
‘Depart from me, ye cursed, into everlasting fire,
prepared for the devil and his angels.’ ”

In that last day of the Lord the righteous God
will deprive this world of all good gifts; so that the
sun, moon and stars shall lose their brightness, and
all the light and glory of the world shall be changed
into everlasting darkness. In that time the earth,
waters and streams shall be turned into burning
pitch and brimstone, which shall burn forever and
ever. And, seeing this earth is called hell in many
places in Scripture, and no other hell being anywhere
mentioned, the same is regarded as hell and
the place of damnation; in which fiery pool and
outer darkness all unbelievers will finally have to
suffer the burning of hell and eternal damnation;
and thus they shall at last be punished and tormented
with the visible things, which in preference
to the eternal and invisible, they chose and served
in this life.

Into that place of darkness and fiery pool all unbelievers
shall, after the resurrection, their souls
having been united with their bodies, be sentenced
by Christ. Then shall be fulfilled that which is
written concerning this last, sad day of separation;
namely, that one of two shall be taken in the field,
in the bed, and at the mill, and be caught up in the
air to meet the Lord; but the others shall be left,
and be sentenced into said pool of darkness, where
they shall be tormented with the devil and his angels,
burning, and suffering in all eternity, forever
deprived of all grace and mercy from God, which is
the second death.

Of the last judgment, and how the whole human
race shall appear before the judgment seat of Christ,
to receive each in his own body an eternal sentence,
read: “And he commanded us to preach unto the
people, and to testify that it is he which was ordained
of God to be the Judge of quick and dead.”
Acts 10:42.

“Because he hath appointed a day, in the which
he will judge the world in righteousness by that
man whom he hath ordained.” Acts 17:31; Psalms
7:11.

“For we must all appear before the judgment
seat of Christ; that every one may receive the
things done in his body, according to that he hath
done, whether it be good or bad.” 2 Cor. 5:10;
Rom. 14:10.

“And I saw the dead, small and great, stand
before God; and the books were opened: and
another book was opened, which is the book of
life: and the dead were judged out of those things
which were written in the books, according to their
works.” Rev. 20:12; Dan. 7:10.

394

“When the Son of man shall come in his glory,
and all the holy angels with him, then shall he
sit upon the throne of his glory: and before him
shall be gathered all nations: and he shall separate
them one from another, as a shepherd divideth his
sheep from the goats. Matt. 25:31,32; 16:27;
26:64; 2 Thess. 1:7.

Of hell and the place of damnation, read: “For
it is the day of the Lord’s vengeance, and the year
of recompenses for the controversy of Zion. And
the streams thereof shall be turned into pitch, and
the dust thereof into brimstone, and the land thereof
shall become burning pitch. It shall not be
quenched night nor day; the smoke thereof shall go
up forever.” Is. 34:8–10; 2 Peter 3:10; Syr. 16:18.

“And it came to pass as he (Moses) had made
an end of speaking all these words, that the ground
clave asunder that was under them: and the earth
opened her mouth, and swallowed them up, and
their houses, and all the men that appertained unto
Korah, and all their goods.” Num. 16:31,32.

Read further concerning Sodom and Gomorrah,
how they were overturned and condemned and
made an example; and how the earth is called hell.
Gen. 19:24; Jude 7; Acts 2:27,31; Ps. 16:11.

“That they might know, that wherewithal a man
sinneth, by the same also shall he be punished.”
Wis. 11:16.

“Your gold and silver is cankered; and the rust
of them shall be a witness against you, and shall eat
your flesh as it were fire.” James 5:3.

How the souls of unbelievers are reserved by God
until the last day of vengeance, to be tormented
with their bodies after the resurrection, read: “For
after death shall the judgment come, when we shall
live again: and then shall the names of the righteous
be manifest, and the works of the ungodly shall be
declared.” 2 Esdr. 14:35.

“For behold, the day cometh, that shall burn as
an oven; and all the proud; yea, and all that do
wickedly shall be stubble: and the day that cometh,
shall burn them up, saith the Lord.” Mal. 4:1.

“The Lord knoweth how to deliver the Godly
out of temptation, and to reserve the unjust unto
the day of judgment to be punished.” 2 Peter 3:9.

Them “he hath reserved in everlasting chains
under darkness unto the judgment of the great
day.” Jude 6; Matt. 25:30; Rom. 14:10; 2 Corinthians
5:10.

Read further concerning the fearful and intolerable
pain of hell. Judith 16:17; Mark 9:46; Matthew
22:13; 24:51; 25:30,41; Rev. 19:20; 21:8.

ARTICLE XXXIII.

Of the kingdom of heaven and eternal life, we
confess: That as there is a visible, perishable
kingdom of this, which, through the sins and wickedness
of men, lies in darkness; of which darkness,
Satan, the spirit of wickedness, who works in the
children of unbelief, is the supreme prince, who at
last, with all his servants, shall be brought to everlasting
lamentation and remorse, and shall perish;
so also there is an eternal, immovable and invisible
kingdom of heaven, of which Christ Jesus is King,
Prince and Lord; in which all believers shall live
with God forever in everlasting joy. To this glorious
kingdom of heaven, God, through his grace
and goodness, from the beginning of the world,
caused the fallen human race to be called; first
through his servants, the prophets, and then
through the Son himself, who, leaving this his
kingdom for a time, came to preach, and to invite
all men, to flee the shadow of this world, and to
make haste to enter into this eternal rest. For this
end the fatlings are killed, and this glorious feast is
prepared; so that men are prevented from making
any excuse concerning the piece of land, the oxen,
and the wife, but the way, door and gate, is open
and well prepared.

This glorious kingdom of heaven is typified and
represented to us by a city full of all good things,
and the new Jerusalem, coming down from heaven,
which is beautifully prepared by God, as a bride
adorned for her husband; the streets of it are pure
gold, and the gates and walls built of and beautifully
adorned with manifold pearls and precious stones.
In this city is the glory of the Almighty God,
which neither Moses on Mount Sinai, nor the eyes
of any mortal man were able to behold. This
brightness and everlasting light shall shine in this
city forever and ever. Here all sorrow and mourning,
cold, nakedness, hunger and thirst shall be
changed into everlasting, satisfying joy and consolation.
This glory and joy is so exceedingly great and
unspeakable, that eye hath not seen, nor ear heard,
neither have entered into the heart of man, the
things which God hath prepared for them that love
him; and into this heavenly state, which is beyond
all praise, all believers and God-pleasing persons
shall, at the resurrection of the dead, when their
souls, which through death had become separated
from the body, and until this last time were preserved
in the hand of God, shall be re-united with
their bodies, be caught up from this earthly darkness,
to meet the Lord in the air.

And, as a bride is received by her bridegroom;
so also shall all true children of God then be received
with body and soul through grace, by
Christ Jesus, and be admitted to this glorious joy,
where they shall see God as he is, in his unspeakable
glory, together with all the heavenly hosts.
Then shall their robe of mourning, or the mortal
clothing of the flesh be put off, and the immortal be
put on; and they shall be clothed in white, shining
raiment, and together with all God’s chosen ones,
be fed by the son of God, whom they confessed in
the world, with the hidden heavenly bread, and
shall eat of the tree of life, and drink out of the living
fountain of water, and, being as the angels,
shall, with joyful tongues and mouths, in gladsome
voices, to the honor of the lamb, their bridegroom,
sing the new song, with unspeakable, glorious joy,
which no one can take away from them; but they
shall be kings and priests of God, and shall live and
reign with Christ for ever and ever.

May the God of grace and mercy, and of all
comfort, who has from the beginning called us to
this his heavenly kingdom and glory, endow us
unworthy children of men with his good spirit,
make us worthy of him and draw us to him-ward,
395
that we may follow and run after this high prize,
and by grace receive the same, through Jesus
Christ, and enjoy it for ever. Amen.

Of the everlasting kingdom of heaven, and its
King, read: “Wherefore we receiving a kingdom
which cannot be moved, let us have grace.” Hebrews
12:28.

“My kingdom is not of this world; if my kingdom
were of this world, then would my servants
fight, that I should not be delivered to the Jews;
but now is my kingdom not from hence.” John
18:36.

“Receive the gift that is given you, and be glad,
giving thanks unto him that hath called you to the
heavenly kingdom.” 2 Esdr. 2:37; Col. 1:13;
Ps. 22:28.

Read further how this eternal King, Christ Jesus,
at his second coming from heaven, after the dead
shall have arisen, and the eternal judgment been
held, shall receive all the members of his kingdom
in this his everlasting glorious kingdom of heaven,
where they shall behold God in unspeakable
glory. “Then shall the King say unto them on his
right hand, Come, ye blessed of my Father, inherit
the kingdom prepared for you from the foundation
of the world.” Matt. 25:34.

But the righteous live for ever more; their reward
also is with the Lord, and the care of them is with
the Most High. Therefore shall they receive a
glorious kingdom, and a beautiful crown from the
Lord’s hand.” Wis. 5:15,16; 1 Peter 5:4; 2 Timothy
4:8; Rev. 2:10; Jas. 1:12.

“Then we which are alive and remain shall be
caught up together with them in the clouds, to
meet the Lord in the air: and so shall we ever be
with the Lord. Wherefore comfort one another
with these words.” 1 Thess. 4:17,18; 1 Cor. 2:9;
1 Peter 1:8; John 16:22.

“Beloved, now are we the sons of God, and it
doth not yet appear what we shall be: but we know
that, when he shall appear, we shall be like him; for
we shall see him as he is.” 1 John 3:2; Philippians
3:20,21.

“When Christ, who is our life, shall appear, then
shall ye also appear with him in glory.” Col. 3:4.

“Thine eyes shall see the King in his beauty:
they shall behold the land that is very far off. Thine
heart shall meditate terror.” Is. 33:17,18.

Of all who from a true faith shall show forth the
required spiritual virtues, and shall continue to the
end in this divine calling, read: “If ye do these
things, ye shall never fall: for so an entrance shall
be ministered unto you abundantly into the everlasting
kingdom of our Lord and Savior Jesus
Christ.” 2 Peter 1:10,11.

Here is the patience and the faith of the saints.
Rev. 13:10.

We feel now that we have fulfilled the promise
which we made in the beginning concerning the
matter of holy baptism, and other articles of
Christian worship; with which, we trust, those who
fear God and love the truth will content themselves;
hence we conclude this, and proceed to the
steadfast martyrs who in the sixteenth century suffered
for the name of Jesus Christ, and his holy truth.





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