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 Sc3*.i&X 
 
OfrlA.lfilI'L-sAMUtl. /; 
 
EXTRACT 
 
 OF THE 
 
 TWENTY-ONE 
 DOCTRINAL ARTICLES 
 
 •OF THE 
 
 Auguftan or Augfburg Confeflion; 
 
 FOR THE USE OF THE 
 
 BRETHREN'S CONGREGATIONS, 
 
 AND IN PARTICULAR OF 
 
 THE CHILDREN. 
 
 LONDON: 
 PRINTED IN THE YEAR I793. 
 
ARTICLES 
 
 o r 
 
 i AITH AND DOCTRINE, 
 
 ARTICLE I. 
 
 JTIRST, we avow and teach, with one confent, 
 agreeable to the conclufion of the Council of Nice y 
 that there is one only divine Being, who is named 
 and truly is GOD. 
 
 Yet in this one divine Being there are three perfons, 
 equal in power and co-eternal, GOD the Father, GOD 
 the Son, and GOD the Holy Ghoft : 
 
 All three one divine Being*, which is eternal, •with- 
 out parts, without end, of immenfe power, wifdom, 
 and goodnefs ; 
 
 One Maker and Preferver of all things vifible and 
 invifible. 
 
 And by the word Perfon, is not underflood a part 
 nor a property cxliling in another, but one, who iub- 
 fifts by himfelf, in the fame fehfe in which the fathers 
 made ufe of this word. 
 
 ARTICLE II. 
 
 FURTHER we teach/that fmce A fern's fall all man- 
 kind, naturally ingendered from him, are conceived 
 II z and 
 
[ 4 ] 
 
 and bcrn in fin ; that is, that they from the very womb 
 are full of evil lulls and inclinations 5 and have by 
 nature no true fear of God, nor true faith in God, 
 neither can have. AlSo, that this innate difeafe and 
 original fin, is truly fin; and condemns under God's 
 eternal wrath, all thofe who are not born again through 
 'water and the 'Holy Ghoit, 
 
 ARTICLE III. 
 
 LIKEWISE we teach, that GOD the Son became 
 man, born of the pure Virgin Mary: And that the 
 two natures, divine and human in one perSon, as being 
 inseparably united, are one Chrift, who is true God and 
 true man, who was truly born,, Suffered, was cruci- 
 fied, dead and buried, to the end that he might be a 
 Sacrifice not only for original fin, but alSo for all other 
 fin, and appeafe the wrath of God. 
 
 AlSo, that the Same Chrift defcended into hell, and 
 on the third day truly roSe Srom the dead;, afcended 
 into Heaven, and there ficteth at the right hand of 
 God, that he may reign Sor ever over all creatures, 
 and govern them; that he, through the Holy Ghoft, 
 may fan&ify, purify, Strengthen, and comfort all who 
 believe on him; may give them life, and impart to 
 them manifold gifts and good things, and protect arid 
 defend them againft the devil and fin. 
 
 AlSo, that the Same Lord Chrift will at laft come 
 openly, to judge the quick and the dead, according to 
 the Apojlles' Creed. 
 
 ARTICLE IV. 
 
 WE likewiSe teach, that we cannot attain to the for- 
 giveneSs of fins and rightecuSneSs before God, through 
 our own merit, work, or Satisfaction ; but that we ob- 
 tain pardon of fins and are made righteous before God 
 
 by 
 
[ 5 I 
 
 by grace, for Chrift's fake, through faith, even by be- 
 lieving that Chrifl hath fullered ior us; and 
 his fake fin is forgiven us, ami right< i 
 life beitowed upon us. For it is tlu which 
 
 God will account and impute tor righteoufnefs be 
 liim, as St. Paul faith to the Romans in the third and 
 fourth chapter. 
 
 ARTICLE V. 
 
 FOR the obtaining fuch faith, God hath inftitufed 
 the office of preaching, and hath given the gofpel and 
 the facraments, whereby, as through means, he gives 
 the hcly Spirit, which holy Spirit werks faith in thofe 
 who hear the Gofpel where and when it pleafetb bin*. 
 What is taught by the Gofpel, is, that we, rhrough 
 the merit of (Thrift, not through our own merit, have 
 a propitious God, if fo be that we believe it. 
 
 ARTICLE VI. 
 
 WE aifo teach, that fuch faith (hall bring forth good 
 fruits and good works; and that a man mult do 'ail 
 thofe good works, which God hath com 
 for God's fake; but mult not truft in fuch work- 
 merit grace before God thereby : For we receive for- 
 giveneis of fins and righteoufnefs through faith in 
 Chrift, as Chrifi himfelf fpeaks. Luke, xvii. When \c 
 have done ally fay : We are unprofitable fervants. So alio 
 the fathers teach ; for Ambrofe fays : fcfo'd hath de- 
 termined, that whofoever believeth in Chrift fhall be 
 faved : And not through works, but only through faith, 
 without merit, have the forgivenefs of fins. 
 
 ARTTCLE VII. 
 
 WE alio teach, that there is and at all times re- 
 mains a holy Chrittian Church, which is the aflembfy 
 H 3 of 
 
[ 6 ] 
 
 of all believers; In which the Gofpel is preached 
 purely, and the holy facraments adminiftered agree- 
 ably to the Gofpel. 
 
 For this is enough towards true unity of the Chrif- 
 tian Churches, that they be unanimous herein, in 
 preaching the Gofpel according to its pure fenfe^ 
 and adminiftering the facraments conformably to rhe 
 word of God. Nor is it neceflary to true unity of 
 the Chriftian Churches, that everywhere an uniformity 
 of ceremonies, which are eftablifhed by men, mould 
 be retained. Paul fays, Eph. iv. One body. One Spi- 
 rit) as ye are called in One hcpe of your calling : One Lord y 
 One faith. One baptiftn, 
 
 ARTICLE VIII. 
 
 LIKEWISE, although the Chriftian Church Is pro- 
 perly nothing but the aflembly of all believers and 
 faints, yet fmce in this life many falfe chriftians and 
 hypocrites, yea open finners* remain amongft the 
 godly, the facraments are notwithftanding valid, al- 
 though theprieft, by whom they are adminiftered, be 
 not pious :- As Chrift himfelf hath intimated, Mat- 
 thew, xxiii. 2. The Pharifeesfit in Mofes's feat> &C. 
 
 ARTICLE IX. 
 
 CONCERNING Baptifm we teach, that it is necef- 
 fary \ and that through it, grace is tendered ; that alio 
 children ought to be baptized j who through fuch bap- 
 tifm are delivered up unto God, and become pleafing 
 unto hirn. 
 
 ARTICLE X. 
 
 CONCERNING the Supper of the LORD, we 
 teach thus, that the true body and blood of Chrift are 
 
 realiy 
 
[ 7 ] 
 
 really prefent In the Lord's Supper with the vlflblc 
 bread unci wine, and are imparted and received. 
 
 ARTICLE XI. 
 
 CONCERNING confeflion is taught, that private 
 abfolution fhould be kept up in the church and not be 
 omitted. Although in confeflion there is no ncccflity 
 to recount all mifdeeds and fins, fince this is alfo not 
 poflible. Pf. xix. Who can undtrjland his errors? 
 
 ARTICLE XII. 
 
 CONCERNING repentance it is taught, that thofe, 
 who have finned after baptifm, may obtain remiffion of 
 fins, and abfolution (hall nor be refufed them by the 
 Church at any time, when they do fo repent. Now 
 true and gei-uine repentance is properly forrow and 
 grief, or to be in terror on account of fin, and yet at 
 the fame time, to believe in the Gofpel and in abfolu- 
 tion, that fm is forgiven and grace purchafed through 
 Jefus Chriftj which faith doth again comfort and pa- 
 cify the heart. 
 
 Afterwards (hall alfo amendment follow, and that 
 a man leave off from fins; for this fhould be the fruit 
 of repentance, as John fays, Matt. iii. Bring forth 
 fruits meet for repentance, 
 
 A' TICLE XIII. 
 
 CONCERNING the ufe of the facraments we teach, 
 that the facramen \ /. i :rc inftituted, not only to be 
 marks and teftimonies. whereby Chriftians may be 
 outwardly known , but that they are marks and tef- 
 timonies of the divine will towards us, to the awaken* 
 ing and ftrengthening our faith thereby. Wherefore 
 they alfo Tequirc faith J and are then rightly ufed, 
 
 when 
 
[ 8 ] 
 
 when they arc received in faith and our faith is ft ren ali- 
 ened thereby. 
 
 ARTICLE XIV. 
 
 CONCERNING Church Government is taught, that 
 without a regular call, no one (hall publicly preach or 
 teach in the church, nor adminifter the facraments. 
 
 ARTICLE XV. 
 
 CONCERNING Church regulations made by men, 
 we teach, that thofe fhould be kept, which can be kept 
 without fin , and which ferve unto peace and good 
 order in the Church ; as certain holidays, feftivals, 
 and the like; but the people are to be informed at the 
 fame time, that the conference muft not be burthencd 
 therewith, as if fuch things were neceiTary to ialva- 
 tion. For touching this it is taught, that all ordi- 
 nances and traditions made by men, in order to re- 
 concile Gcd and merit grace thereby, are contrary to the 
 Gofpel and to the doftrine of faith in Chriit. Where- 
 fore cloyfter-vows (vows of celibacy), and other tra- 
 ditions of the difference of meats, days, Sec. by which 
 men think to merit grace and to make fatisfaclion for 
 fin, are not valid, and contrary to the Gofpel. 
 
 ARTICLE XVI. 
 
 CONCERNING the ftate and fecular government 
 we teach, that all magiftracy in the world, and fettled 
 government, and laws, and good order, were created 
 and instituted by God : And that all Chriitians may 
 without fin bear the office of rulers, princes, and 
 judges, agreeably to Imperial and other ftatutes in ufe, 
 may decide cafes and pronounce judgement, may pu- 
 nifh evil-doers with the fword, carry on jufc wars and 
 3 fi g ht > 
 
[ 9 3 
 
 fight, may buy and fell, take an impofed oath, have 
 poflcflions, live in wedlock, Sec. 
 
 For the Gofpcl doth not inculcate an outward and 
 temporal, but an inward and ererlafting ftatc and 
 righteoufnefs of the heart, and doth not overturn 1l- 
 cular rule and government, nor marriage : But re- 
 quires, that we obferve all thefe as the real ordinances 
 of God ; and in fuch ftatcs. that every one according to 
 his vocation, (how forth Chriftian charity and genu- 
 ine good works. 
 
 Therefore it is the duty of Chriftians to be fubjecl 
 to the magiftracy, and obedient to its commands in 
 every thing that can be done without fin. 
 
 For if indeed the command of the magiflrates can- 
 not be done without fin, one mutt obey God rather 
 than men. A6ls, v. 
 
 ARTICLE XVII. 
 
 WE alfo teach, that our Lord Jefus Chrift will at the 
 laft day come to judgement, and will raife all the dead. 
 To the elect and believers, he will give eternal life 
 and everlafting joy. But wicked men and devils* he 
 will condemn to hell and everlaiting punifhment. 
 
 ARTICLE XVIII. 
 
 CONCERNING free will it is taught, that man hath 
 in feme meafure, a free will, to live honeft outwardly, 
 and to chufe between thofe things, which reafon com- 
 prehends. But without grace, help, and operation of 
 the holy Spirit, a man is not able to be pleafing to God, 
 from the heart to fear God, to love or to believe in 
 him, or to caft away out of the heart the innate 
 evil lufl. But fuch things are effected through the 
 holy Spirit, which is given through God's word. For 
 Paul lays, I Cor. ii. The natural man receiveth not the 
 things of the Spirit of God. 
 
 And 
 
[ IO ] 
 
 And that it may be known that herein we teach 
 nothing new, thefe are the clear words of St. Auftin 
 concerning free-will, as are here written out of Hy- 
 pogno/?Ls, Book iii. " We acknowledge, that there 
 is in all men a free-will •, for they all have a natural 
 implanted underftanding and reafon : Not that they 
 are able to tranfacT: any thing with God, as from the 
 heart to love God, and to fear him •, but only in the exter- 
 nal works of this life they have liberty to chufe good or 
 bad-, the good I mean which nature is able to do; as 
 to work in the field, or not ; to eat, to drink, to go to a 
 friend, or not •, to put on or put off a garment, to build, 
 to take a wife, to follow a trade ; and to do fuch like 
 things, which are profitable and good: All which, 
 however, is not, neither fubfifts without God ; but all 
 is from him and through him. On the other hand 
 alio, man by his own choice can undertake fomething 
 bad, as to kneel before an idol, to commit murder," &c. 
 
 ARTICLE XIX. 
 
 CONCERNING the caufe of fins, it is taught among 
 us, that although GOD Almighty created and upholds 
 all nature, yet the perverfe will doth work fin in all who 
 are wicked and deipifers of God: Such as the will of 
 the devil and of all the ungodly is, who, as foon as 
 God withdrew his hand, turned himfelf from God 
 unto evil, as Chrift fpeaks, John, via. Tie Devil, wbm 
 he fpeaheth a lie> fpeaketh of his own: 
 
 ARTICLE XX. 
 
 Of Faith and Good Works. 
 
 FORASMUCH as the doarine of faith, which is 
 the chief point in Chriftianity, hn&fora long time, as it 
 mujl be acknowledged^ not been- irffied upon^ but merely 
 
 the 
 
[ » ] 
 
 the doclrine of works, our people have given the follow- 
 ing explanation concerning it: 
 
 Firft, that our works are not able to reconcile us 
 to God, and purchafe grace, but that this is only ef- 
 fected through faith, when one believes that our fins 
 are forgiven us for Chrift's fake; who alone is the 
 Mediator to reconcile us to the Father. Now whoever 
 fuppofes, that he can by works accompli (h this and 
 merit grace, ho defpifes Chrift, and fecks a way of 
 his own to God, contrary to the Gofpel. 
 
 This doctrine of faith is openly and clearly treated 
 of by Paul in divers places, particularly in Eph. ii. By 
 grace are ye faved through faith, and that not of yourfelves : 
 It is the gift of God\ not of works, lejl any man fjjould 
 boafly Isfc 
 
 And that herein no new fenfe is introduced, may 
 fee demonftrated out of St. Aujlin, who treats of this 
 point with accuracy, and alfo thus teacheth : That we 
 through faith in Chrift obtain grace, and arc juitified 
 before God, and not through works, as his book dc 
 
 'itu fe' litera (hows throughout. 
 
 Now although this dodtrine is much defpifed by in- 
 -experienced people, yet it is found, that to tender 
 and alarmed consciences it is very comfortable and 
 wholefome : For the confeience cannot come to reft, 
 and peace through works, but only through faith, by 
 which it is enabled firmly to conclude within itfelf, 
 that for Chrift's fake it hath a gracious God, as Paul 
 Jays, Rom. v. Being juflifed by faith, we have peace with 
 God. 
 
 Inftruftioa is alfo given, that we do not here fpeak 
 of fuch faith, which the devils and wicked men have, 
 who believe the hiftory, that Chrift hath fuffered and 
 is rifen from the dead. But we fpeak of true faith, 
 M-hich believes, that we through Chrift do obtain 
 grace and the forgivenefs of iins« . And whoever 
 
 knows, 
 
[ » ] 
 
 knows, that through Chrift he hath a gracious God, 
 doth confequently know God, call upon him, and is 
 not without God like the Heathen. For the devil and 
 the wicked do not believe this article, (the forgivenefs 
 of fin,) and therefore they are at enmity with God, 
 cannot call upon him, hope for no good from him. 
 Wherefore, as we have now fhown, the Scripture 
 fpeaketh of faith, and calls not by that name fuch a 
 knowledge as devils and wicked men have. For con- 
 cerning faith, it is thus taught, Heb. xi. that faith is 
 not only to know the hiftories, but to have a confi- 
 dence towards God of receiving his promife. And 
 St. Aujlin puts us in mind, that we are to underftand 
 that word (faith) in the Scripture, to mean fo much 
 as confidence towards God, and that he is gracious 
 unto us, and not merely fuch knowledge of hiftories 
 as the devils alfo have. 
 
 Further it is taught, that good works (hall and muft 
 be done-, not that any one (hould truft in them to 
 merit grace thereby, but for God's fake, and to the 
 praife of God; yet faith doth always alone lay hold 
 of grace and forgivenefs of fin. And fince through 
 faith the holy Spirit is given, thus alio the heart is 
 made fit to do good works. For before that, as long 
 as it is without the holy Spirit, it is too weak ; and 
 befides, it is in the power of the devil, who impels 
 the poor human nature to many fins; as we fee in the 
 philofophers, who undertook to live honeftly and un- 
 blameably, yet have not accomplifhed it, but have 
 fallen into many great and open fins. Thus it goes 
 with that man who is without the true faith, and 
 without the holy Spirit, and governs himfelf by his 
 own human powers alone. 
 
 Wherefore the do&rine of faith is not to be re- 
 proached, as if it forbad good works; but rather to 
 be commended, for that it teaches to do good works, 
 
 and 
 
[ »3 ] 
 
 and offers help, whereby one may attain to pood works. 
 For without faith and without Chrift human nature 
 and ability is far too weak to do good work , 
 to call upon God, to Ihow patience in fufferings, to 
 love one's neighbor, diligently to difcharge office 
 trufted to us, to be obedient, to avoid evil lufts. Such 
 noble and truly good works cannot be done without 
 the help of Chrift, as he himfelf fpeaks, John, xv. 
 without me ye can do nothing. 
 
 ARTICLE XXI. 
 
 CONCERNING the worfhip of Saints, our people 
 teach thus : That we ought to remember the faints, in or- 
 der to ftrengthen our faith, when we fee how grace was 
 fhown unto them, and how they were helped through 
 faith ; that fo we may take example from their good 
 works, each according to his calling; for inftance, as 
 his Imperial Majefty may bleffedly and pioufly follow 
 the example of David, and carry on war again ft the 
 Turks; for both are in a royal office, which requires, 
 that they protecT and fuccor their iiibjecls. But it 
 cannot 1dc proved by Scripture, that a man (hall call ' 
 upon the Saints or feek help from them; for there is 
 but one only Reconciler and Mediator appointed be- 
 tween God and men, Jefns Chrift, I Tim. ii. who is 
 the only Savior, the only High Prieft, Mercy Scat, 
 and Interceflbr with "God, Rom. viii. And he alone 
 hath promifed, that he will hear our prayers. This 
 is alio the higheft divine worfhip, according to the 
 Scripture, that a man from the heart feek to and call 
 1 this fame Jeius Chrift, in all need and concerns. 
 t John, ii. If any man fin, we have an advocate with the 
 ■■ ', J fas Chi if the 1 ightt •; US . 
 
 This is nearly the Aim of the doclrine which hath 
 
 ughi. in our churches for right 
 
 Chriftian 
 
[ «4 I 
 
 Chriftian mftruftion and comfort of the conferences* 
 and alfo for the reformation and furtherance of the 
 faithful; for we would not willingly bring our own 
 foul and confeience into the higheft and greateft dan- 
 ger by an abufe of the divine name and word, or 
 tranfmit down to our children and pofterity any other 
 doclrine, than what is agreeable to the pure word of 
 God and Chriftian truth, 
 
J