Chapter 1: Of Divine Predestination

As all men have sinned in Adam, lie under the curse, and are deserving of eternal death, God would have done no injustice by leaving them all to perish, and delivering them over to condemnation on account of sin, according to the words of the apostle, Romans 3:19, "that every mouth may be stopped, and all the world may become guilty before God." And verse 23: "for all have sinned, and come short of the glory of God." And Romans 6:23: "for the wages of sin is death." 

Article 1

But in this the love of God was manifested, that he sent his only begotten Son into the world, that whosoever believeth on him should not perish, but have everlasting life. 1 John 4:9. John 3:16. 

Article 2

And that men may be brought to believe, God mercifully sends the messengers of these most joyful tidings, to whom he will and at what time he pleaseth; by whose ministry men are called to repentance and faith in Christ crucified. Romans 10:14, 15: "How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent?" 

Article 3

The wrath of God abideth upon those who believe not this gospel. But such as receive it, and embrace Jesus the Savior by a true and living faith, are by him delivered from the wrath of God, and from destruction, and have the gift of eternal life conferred upon them. 

Article 4

The cause or guilt of this unbelief as well as of all other sins, is no wise in God, but in man himself; whereas faith in Jesus Christ, and salvation through him is the free gift of God, as it is written: "By grace ye are saved through faith, and that not of yourselves, it is the gift of God," Ephesians 2:8. "And unto you it is given in the behalf of Christ, not only to believe on him," etc. Philippians 1:29. 

Article 5

That some receive the gift of faith from God, and others do not receive it proceeds from God's eternal decree, "For known unto God are all his works from the beginning of the world," Acts 15:18. "Who worketh all things after the counsel of his will," Ephesians 1:11. According to which decree, he graciously softens the hearts of the elect, however obstinate, and inclines them to believe, while he leaves the non-elect in his just judgment to their own wickedness and obduracy. And herein is especially displayed the profound, and merciful, and at the same time the righteous discrimination between men, equally involved in ruin; or that decree of election and reprobation, revealed in the Word of God, which though men of perverse, impure and unstable minds wrest to their own destruction, yet to holy and pious souls affords unspeakable consolation. 

Article 6

Election is the unchangeable purpose of God, whereby, before the foundation of the world, he hath out of mere grace, according to the sovereign good pleasure of his own will, chosen, from the whole human race, which had fallen through their own fault, from their primitive state of rectitude, into sin and destruction, a certain number of persons to redemption in Christ, whom he from eternity appointed the Mediator and Head of the elect, and the foundation of Salvation.  This elect number, though by nature neither better nor more deserving than the others, but with them involved in one common misery, God hath decreed to give to Christ, to be saved by him, and effectually to call and draw them to his communion by his Word and Spirit, to bestow upon them true faith, justification and sanctification; and having powerfully preserved them in the fellowship of his Son, finally, to glorify them for the demonstration of his mercy, and for the praise of his glorious grace; as it is written: "According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love; having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved," Ephesians 1:4,5,6 And elsewhere: "Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified," Romans 8:30 

Article 7

There are not various decrees of election, but one and the same decree respecting all those, who shall be saved, both under the Old and New Testament: since the scripture declares the good pleasure, purpose and counsel of the divine will to be one, according to which he hath chosen us from eternity, both to grace and glory, to salvation and the way of salvation, which he hath ordained that we should walk therein. 

Article 8

This election was not founded upon foreseen faith, and the obedience of faith, holiness, or any other good quality of disposition in man, as the pre-requisite, cause or condition on which it depended; but men are chosen to faith and to the obedience of faith, holiness, etc., therefore election is the fountain of every saving good; from which proceed faith, holiness, and the other gifts of salvation, and finally eternal life itself, as its fruits and effects, according to that of the apostle: "He hath chosen us (not because we were) but that we should be holy, and without blame, before him in love," Ephesians 1:4. 

Article 9

The good pleasure of God is the sole cause of this gracious election; which doth not consist herein, that out of all possible qualities and actions of men God has chosen some as a condition of salvation; but that he was pleased out of the common mass of sinners to adopt some certain persons as a peculiar people to himself, as it is written, "For the children being not yet born neither having done any good or evil," etc., it was said (namely to Rebecca): "the elder shall serve the younger; as it is written, Jacob have I loved, but Esau have I hated," Romans 9:11,12,13. "And as many as were ordained to eternal life believed," Acts 13:48. 

Article 10

Question 1: Who made you?

Question 2: What else did God make?

Question 3: Why did God make you and all things?

By loving him and doing what he commands.

Question 4: How can you glorify God?

Question 5: Why ought you to glorify God?

Question 6: Are there more gods than one?

Question 7: In how many persons does this one God exist?

Question 8: What are they?

God is a Spirit, and has not a body like men.

Question 9: What is God?

Question 10: Where is God?

No; I cannot see God, but he always sees me.

Question 11: Can you see God?

LORD's Day 1

That I with body and soul, both in life and death,[a] am not my own,[b] but belong unto my faithful Saviour Jesus Christ;[c] who, with his precious blood, has fully satisfied for all my sins,[d] and delivered me from all the power of the devil;[e] and so preserves me[f] that without the will of my heavenly Father, not a hair can fall from my head;[g] yea, that all things must be subservient to my salvation,[h] and therefore, by his Holy Spirit, He also assures me of eternal life,[i] and makes me sincerely willing and ready, henceforth, to live unto him.[j]

Question 1: What is thy only comfort in life and death?

Three;[a] the first, how great my sins and miseries are;[b] the second, how I may be delivered from all my sins and miseries;[c] the third, how I shall express my gratitude to God for such deliverance.[d]

Question 2: How many things are necessary for thee to know, that thou, enjoying this comfort, mayest live and die happily?

LORD's Day 2

Question 3: Whence knowest thou thy misery?

Christ teaches us that briefly, Matt. 22:37-40, "Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, and with all thy strength. This is the first and the great commandment; and the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets."[a]

Question 4: What does the law of God require of us?

In no wise;[a] for I am prone by nature to hate God and my neighbour.[b]

Question 5: Canst thou keep all these things perfectly?

LORD's Day 3

By no means; but God created man good,[a] and after his own image,[b] in true righteousness and holiness, that he might rightly know God his Creator, heartily love him and live with him in eternal happiness to glorify and praise him.[c]

Question 6: Did God then create man so wicked and perverse?

From the fall and disobedience of our first parents, Adam and Eve, in Paradise;[a] hence our nature is become so corrupt, that we are all conceived and born in sin.[b]

Question 7: Whence then proceeds this depravity of human nature?

Indeed we are;[a] except we are regenerated by the Spirit of God.[b]

Question 8: Are we then so corrupt that we are wholly incapable of doing any good, and inclined to all wickedness?

When our Lord and Master Jesus Christ said, "Repent" (Mt 4:17), he willed the entire life of believers to be one of repentance.

Thesis 1

This word cannot be understood as referring to the sacrament of penance, that is, confession and satisfaction, as administered by the clergy.

Thesis 2

Yet it does not mean solely inner repentance; such inner repentance is worthless unless it produces various outward mortification of the flesh.

Thesis 3

The penalty of sin remains as long as the hatred of self (that is, true inner repentance), namely till our entrance into the kingdom of heaven.

Thesis 4

The pope neither desires nor is able to remit any penalties except those imposed by his own authority or that of the canons.

Thesis 5

The pope cannot remit any guilt, except by declaring and showing that it has been remitted by God; or, to be sure, by remitting guilt in cases reserved to his judgment. If his right to grant remission in these cases were disregarded, the guilt would certainly remain unforgiven.

Thesis 6

God remits guilt to no one unless at the same time he humbles him in all things and makes him submissive to the vicar, the priest.

Thesis 7

The penitential canons are imposed only on the living, and, according to the canons themselves, nothing should be imposed on the dying.

Thesis 8

Therefore the Holy Spirit through the pope is kind to us insofar as the pope in his decrees always makes exception of the article of death and of necessity.

Thesis 9

Those priests act ignorantly and wickedly who, in the case of the dying, reserve canonical penalties for purgatory.

Thesis 10

Those tares of changing the canonical penalty to the penalty of purgatory were evidently sown while the bishops slept (Mt 13:25).

Thesis 11

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

Chapter 1: That there is One Only God.

We know him by two means: first, by the creation, preservation and government of the universe; which is before our eyes as a most elegant book, wherein all creatures, great and small, are as so many characters leading us to contemplate the invisible things of God, namely, his power and divinity, as the apostle Paul saith, Romans 1:20. All which things are sufficient to convincemen, and leave them without excuse. Secondly, he makes himself more clearly and fully known to us by his holy and divine Word, that is to say, as far as is necessary for us to know in this life, to his glory and our salvation. 

Chapter 2: By what means God is made known unto us.

We confess that this Word of God was not sent, nor delivered by the will of man, but that holy men of God spake as they were moved by the Holy Ghost, as the apostle Peter saith. And that afterwards God, from a special care, which he has for us and our salvation, commanded his servants, the prophets and apostles, to commit his revealed word to writing; and he himself wrote with his own finger, the two tables of the law. Therefore we call such writings holy and divine Scriptures. 

Chapter 3: Of the written Word of God.

We believe that the Holy Scriptures are contained in two books, namely, the Old and New Testament, which are canonical, against which nothing can be alleged. These are thus named in the Church of God. The books of the Old Testament are, the five books of Moses, namely: Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the books of Joshua, Ruth, Judges, the two books of Samuel, the two of the Kings, two books of the Chronicles, commonly called Paralipomenon, the first of Ezra, Nehemiah, Esther, Job, the Psalms of David, the three books of Solomon, namely, the Proverbs, Ecclesiastes, and the Song of Songs; the four great prophets Isaiah, Jeremiah, Ezekiel and Daniel; and the twelve lesser prophets, namely, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. Those of the New Testament are the four evangelists, namely: Matthew, Mark, Luke, and John; the Acts of the Apostles; the fourteen epistles of the apostle Paul, namely: one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon, and one to the Hebrews; the seven epistles of the other apostles, namely, one of James, two of Peter, three of John, one of Jude; and the Revelation of the apostle John. 

Chapter 4: Canonical Books of the Holy Scripture.

We receive all these books, and these only, as holy and canonical, for the regulation, foundation, and confirmation of our faith; believing without any doubt, all things contained in them, not so much because the Church receives and approves them as such, but more especially because the Holy Ghost witnesseth in our hearts, that they are from God, whereof they carry the evidence in themselves. For the very blind are able to perceive that the things foretold in them are fulfilling. 

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

We distinguish those sacred books from the apocryphal, namely: the third book of Esdras, the books of Tobias, Judith, Wisdom, Jesus Syrach, Baruch, the appendix to the book of Esther, the Song of the three Children in the Furnace, the history of Susannah, of Bell and the Dragon, the prayer of Manasses, and the two books of the Maccabees. All of which the Church may read and take instruction from, so far as they agree with the canonical books; but they are far from having such power and efficacy, as that we may from their testimony confirm any point of faith, or of the Christian religion; much less detract from the authority of the other sacred books. 

Chapter 6: The difference between the canonical and apocryphal books.

We believe that those Holy Scriptures fully contain the will of God, and that whatsoever man ought to believe, unto salvation, is sufficiently taught therein. For, since the whole manner of worship, which God requires of us, is written in them at large, it is unlawful for any one, though an apostle, to teach otherwise than we are now taught in the Holy Scriptures: nay, though it were an angel from heaven, as the apostle Paul saith. For, since it is forbidden, to add unto or take away anything from the word of God, it doth thereby evidently appear, that the doctrine thereof is most perfect and complete in all respects. Neither do we consider of equal value any writing of men, however holy these men may have been, with those divine Scriptures, nor ought we to consider custom, or the great multitude, or antiquity, or succession of times and persons, or councils, decrees or statutes, as of equal value with the truth of God, for the truth is above all; for all men are of themselves liars, and more vain than vanity itself. Therefore, we reject with all our hearts, whatsoever doth not agree with this infallible rule, which the apostles have taught us, saying, Try the spirits whether they are of God. Likewise, if there come any unto you, and bring not this doctrine, receive him not into your house. 

Chapter 7: The sufficiency of the Holy Scriptures, to be the only rule of faith.

According to this truth and this Word of God, we believe in one only God, who is the one single essence, in which are three persons, really, truly, and eternally distinct, according to their incommunicable properties; namely, the Father, and the Son, and the Holy Ghost. The Father is the cause, origin and beginning of all things visible and invisible; the Son is the word, wisdom, and image of the Father; the Holy Ghost is the eternal power and might, proceeding from the Father and the Son. Nevertheless God is not by this distinction divided into three, since the Holy Scriptures teach us, that the Father, and the Son, and the Holy Ghost, have each his personality, distinguished by their properties; but in such wise that these three persons are but one only God. Hence then, it is evident, that the Father is not the Son, nor the Son the Father, and likewise the Holy Ghost is neither the Father nor the Son. Nevertheless these persons thus distinguished are not divided, nor intermixed: for the Father hath not assumed the flesh, nor hath the Holy Ghost, but the Son only. The Father hath never been without his Son, or without his Holy Ghost. For they are all three co-eternal and co-essential. There is neither first nor last: for they are all three one, in truth, in power, in goodness, and in mercy. 

Chapter 8: That God is one in Essence, yet nevertheless distinguished in three Persons.

All this we know, as well from the testimonies of holy writ, as from their operations, and chiefly by those we feel in ourselves. The testimonies of the Holy Scriptures, that teach us to believe this Holy Trinity are written in many places of the Old Testament, which are not so necessary to enumerate, as to choose them out with discretion and judgment. In Genesis, chapter 1:26, 27, God saith: Let us make man in our image, after our likeness, etc. So God created man in his own image, male and female created he them. And Genesis 3:22. Behold the man is become as one of us. From this saying, let us make man in our image, it appears that there are more persons than one in the Godhead; and when he saith, God created, he signifies the unity. It is true that he doth not say how many persons there are, but that, which appears to us somewhat obscure in the Old Testament, is very plain in the New. For when our Lord was baptized in Jordan, the voice of the Father was heard, saying, This is my beloved Son: the Son was seen in the water, and the Holy Ghost appeared in the shape of a dove. This form is also instituted by Christ in the baptism of all believers. Baptize all nations, in the name of the Father, and of the Son, and of the Holy Ghost. In the Gospel of Luke, the angel Gabriel thus addressed Mary, the mother of our Lord, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee, therefore also that holy thing, which shall be born of thee, shall be called the Son of God: likewise, the grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you. And there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. In all which places we are fully taught, that there are three persons in one only divine essence. And although this doctrine far surpasses all human understanding, nevertheless, we now believe it by means of the Word of God, but expect hereafter to enjoy the perfect knowledge and benefit thereof in Heaven. Moreover, we must observe the particular offices and operations of these three persons toward us. The Father is called our Creator, by his power; the Son is our Savior and Redeemer, by his blood; the Holy Ghost is our Sanctifier, by his dwelling in our hearts. This doctrine of the Holy Trinity, hath always been defended and maintained by the true Church, since the time of the apostles, to this very day, against the Jews, Mohammedans, and some false Christians and heretics, as Marcion, Manes, Praxeas, Sabellius, Samosatenus, Arius, and such like, who have been justly condemned by the orthodox fathers. Therefore, in this point, we do willingly receive the three creeds, namely, that of the Apostles, of Nice, and of Athanasius: likewise that, which, conformable thereunto, is agreed upon by the ancient fathers. 

Chapter 9: The proof of the foregoing article of the Trinity of persons in one God.

We believe that Jesus Christ, according to his divine nature, is the only begotten Son of God, begotten from eternity, not made nor created (for then he should be a creature), but co-essential and co-eternal with the Father, the express image of his person, and the brightness of his glory, equal unto him in all things. He is the Son of God, not only from the time that he assumed our nature, but from all eternity, as these testimonies, when compared together, teach us. Moses saith, that God created the world; and John saith, that all things were made by that Word, which he calleth God. And the apostle saith, that God make the worlds by his Son; likewise, that God created all things by Jesus Christ. Therefore it must needs follow, that he, who is called God, the Word, the Son, and Jesus Christ, did exist at that time, when all things were created by him. Therefore the prophet Micah saith, His goings forth have been from of old, from everlasting. And the apostle: He hath neither beginning of days, nor end of life. He therefore is that true, eternal, and almighty God, whom we invoke, worship and serve. 

Chapter 10: That Jesus Christ is true and eternal God.

We believe and confess also, that the Holy Ghost, from eternity, proceeds from the Father and Son; and therefore neither is made, created, nor begotten, but only proceedeth from both; who in order is the third person of the Holy Trinity; of one and the same essence, majesty and glory with the Father, and the Son; and therefore, is the true and eternal God, as the Holy Scriptures teach us. 

Chapter 11: That the Holy Ghost is true and eternal God.

There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost. 

Chapter 1: Of Faith in the Holy Trinity.

The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men. 

Chapter 2: Of the Word or Son of God, which was made very Man.

As Christ died for us, and was buried, so also is it to be believed, that he went down into Hell. 

Chapter 3: Of the going down of Christ into Hell.

Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of Man's nature; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day. 

Chapter 4: Of the Resurrection of Christ.

The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God. 

Chapter 5: Of the Holy Ghost.

Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation. In the name of the holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.  Of the Names and Number of the Canonical Books  Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The First Book of Esdras [Ezra], The Second Book of Esdras [Nehemiah], The Book of Esther, The Book of Job, The Psalms, The Proverbs, Ecclesiastes or Preacher, Cantica, or Songs of Solomon, Four Prophets the greater, Twelve Prophets the less.  And the other Books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine; such are these following:  The Third Book of Esdras [I Esdras], The Fourth Book of Esdras [II Esdras], The Book of Tobias, The Book of Judith, The rest of the Book of Esther, The Book of Wisdom, Jesus the Son of Sirach [or Ecclesiasticus], Baruch the Prophet, The Song of the Three Children, The Story of Susanna, Of Bel and the Dragon, The Prayer of Manasses, The First Book of Maccabees, The Second Book of Maccabees.  All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical. 

Chapter 6: Of the Sufficiency of the holy Scriptures for salvation.

The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth; yet notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Moral. 

Chapter 7: Of the Old Testament.

The Three Creeds, Nicene Creed, Athanasius's Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of holy Scripture. 

Chapter 8: Of the Creeds.

Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it is the fault and corruption of the Nature of every man, that naturally is ingendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in the Greek, φρονημα σαρκος, which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin. 

Chapter 9: Of Original or Birth-sin.

The condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God: Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will. 

Chapter 10: Of Free-Will.

We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings: Wherefore, that we are justified by Faith only is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification. 

Chapter 11: Of the Justification of Man.

Chapter 1: Of the Holy Scripture

Although the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable;[a] yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation;[b] therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his Church;[c] and afterwards, for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing;[d] which maketh the holy Scripture to be most necessary;[e] those former ways of God's revealing his will unto his people being now ceased.[f] 

Under the name of holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these: Of the Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi; Of the New Testament: The Gospels according to Matthew, Mark, Luke, John. The Acts of the Apostles, Paul's Epistles to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, The Epistle to the Hebrews, The Epistle of James, The First and Second Epistles of Peter, The First, Second, and Third Epistles of John, The Epistle of Jude, The Revelation. All which are given by inspiration of God, to be the rule of faith and life.[a] 

The books commonly called Apocrypha, not being of divine inspiration, are no part of the Canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other human writings.[a] 

The authority of the holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the testimony of any man or church, but wholly upon God (who is truth itself), the Author thereof; and therefore it is to be received, because it is the Word of God.[a] 

We may be moved and induced by the testimony of the Church to an high and reverent esteem of the holy Scripture;[a] and the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God; yet, notwithstanding, our full persuasion and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts.[b] 

The whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men.[a] Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word;[b] and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.[c] 

All things in Scripture are not alike plain in themselves, nor alike clear unto all;[a] yet those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.[b] 

The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentical;[a] so as in all controversies of religion the Church is finally to appeal unto them.[b] But because these original tongues are not known to all the people of God who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them,[c] therefore they are to be translated into the vulgar language of every nation unto which they come,[d] that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner,[e] and, through patience and comfort of the Scriptures, may have hope.[f] 

The infallible rule of interpretation of Scripture is the Scripture itself; and therefore, when there is a question about the true and full sense of any scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.[a] 

The Supreme Judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.[a] 

Man's chief and highest end is to glorify God,[1] and fully to enjoy him forever.[2]

Question 1: What is the chief and highest end of man?

The very light of nature in man, and the works of God, declare plainly that there is a God;[1] but his word and Spirit only do sufficiently and effectually reveal him unto men for their salvation.[2]

Question 2: How doth it appear that there is a God?

The holy scriptures of the Old and New Testaments are the word of God,[1] the only rule of faith and obedience.[2]

Question 3: What is the word of God?

The scriptures manifest themselves to be the word of God, by their majesty [1] and purity;[2] by the consent of all the parts,[3] and the scope of the whole, which is to give all glory to God;[4] by their light and power to convince and convert sinners, to comfort and build up believers unto salvation:[5] but the Spirit of God bearing witness by and with the scriptures in the heart of man, is alone able fully to persuade it that they are the very word of God.[6]

Question 4: How doth it appear that the scriptures are the word of God?

The scriptures principally teach, what man is to believe concerning God, and what duty God requires of man.[1]

Question 5: What do the scriptures principally teach?

The scriptures make known what God is,[1] the persons in the Godhead,[2] his decrees,[3] and the execution of his decrees.[4]

Question 6: What do the scriptures make known of God?

God is a Spirit,[1] in and of himself infinite in being,[2] glory,[3] blessedness,[4] and perfection;[5] all-sufficient,[6] eternal,[7] unchangeable,[8] incomprehensible,[9] everywhere present,[10] almighty,[11] knowing all things,[12] most wise,[13] most holy,[14] most just,[15] most merciful and gracious, long-suffering, and abundant in goodness and truth.[16]

Question 7: What is God?

There is but one only, the living and true God.[1]

Question 8: Are there more Gods than one?

There be three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties.[1]

Question 9: How many persons are there in the Godhead?

It is proper to the Father to beget the Son,[1] and to the Son to be begotten of the Father,[2] and to the Holy Ghost to proceed from the Father and the Son from all eternity.[3]

Question 10: What are the personal properties of the three persons in the Godhead?

The scriptures manifest that the Son and the Holy Ghost are God equal with the Father, ascribing unto them such names,[1] attributes,[2] works,[3] and worship,[4] as are proper to God only.

Question 11: How doth it appear that the Son and the Holy Ghost are God equal with the Father?

Man's chief end is to glorify God,[a] and to enjoy him for ever.[b]

Question 1: What is the chief end of man?

The Word of God, which is contained in the Scriptures of the Old and New Testaments, [a] is the only rule to direct us how we may glorify and enjoy him.[b]

Question 2: What rule hath God given to direct us how we may glorify and enjoy him?

The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man[a].

Question 3: What do the Scriptures principally teach?

God is a Spirit[a], infinite[b], eternal[c], and unchangeable[d] in his being[e], wisdom[f], power[g], holiness[h], justice, goodness, and truth[i].

Question 4: What is God?

There is but one only, the living and true God[a].

Question 5: Are there more Gods than one?

There are three persons in the Godhead; the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.[a]

Question 6: How many persons are there in the Godhead?

The decrees of God are, his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass [a].

Question 7: What are the decrees of God?

God executeth his decrees in the works of creation and providence.

Question 8: How doth God execute his decrees?

The work of creation is, God's making all things of nothing, by the word of his power, in the space of six days, and all very good.[a]

Question 9: What is the work of creation?

God created man male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures[a].

Question 10: How did God create man?

God's works of providence are, his most holy[a], wise[b], and powerful preserving[c] and governing all his creatures, and all their actions[d].

Question 11: What are God's works of providence?

When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death.[a]

Confessional Christianity