Seeing first the gospel, and then the sacraments--baptism and the Lord's Supper--are the outward instruments whereby our Redeemer the Lord Jesus Christ useth to offer and bestow the grace of redemption and remission of sins upon the world, and to communicate Himself unto us His elect, and to incorporate us likewise into Himself, and so to make us indeed partakers of that salvation and life which we have in Him, therefore we have purposed briefly and plainly to declare unto God's Church what our faith is concerning the same.

I. The gospel--what it is.

Concerning the gospel therefore, according to the signification received and used in the church, we believe that it is nothing else but the heavenly doctrine concerning Christ, preached by Christ Himself and the apostles, and contained in the books of the New Testament, bringing the best and most gladsome tidings to the world--namely, that mankind is redeemed by the death of Jesus Christ the only begotten Son of God. So that there is prepared for all men, if they repent and believe in Jesus Christ, a free remission of all their sins, salvation, and eternal life (Matt. 3:2). Wherefore it is fitly called of the apostle, the gospel of our salvation (Eph. 1:13).

II. The gospel was promised by the prophets, but published by the apostles.

For albeit that this mystery, even from the first beginning of the world, was revealed unto the fathers, and that the prophets spake of the same--yet that which they preached was rather evangelical promises, and those reserved among the Jews, then [than] the gospel itself, which was to be published to all nations; since they foretold of a thing which was to come but did not declare the thing present, or that was past, as the apostle teacheth to the Romans (1:2); and Peter in his first epistle (1:10).

III. As well the fathers were saved by faith which they had in the promises concerning Christ the Redeemer, as we which believe in the gospel.

Meanwhile we doubt not but as well the fathers, who believed in those evangelical promises (Rom. 4:3) of Christ which was to come and should bruise the serpent's head, were saved--as we, also by our faith in the gospel, telling us that Christ is come, and that He hath redeemed the world, are saved. As the apostle, both in other places and in the epistle to the Romans doth largely teach us concerning Abraham; and to the Hebrews, concerning all the other; so that it is a soul blasphemy to say that only earthly matters were promised to the fathers, and that they received only such, and not heavenly, as remission of sins and eternal life (Heb. 1:10). For look what the gospel is unto us, properly received. The same were the evangelical promises to them, namely, the power of God to salvation unto every believer (Rom. 1:16).

IV. The doctrine of the gospel, touching the substance, is most ancient and eternal.

Whereby we know that the doctrine of the gospel, touching the substance thereof, is not new but most ancient, and preached unto the fathers, even from the world's creation; so as John not unfitly called the gospel an everlasting gospel (Rev. 14:6).

V. The parts of the gospel, how many, and what.

Furthermore, there are three especial points in the gospel which we are called upon to perform: Repentance towards God, faith in our Lord Jesus Christ (Acts 20:21; Mark 1:4), and a care to observe whatsoever Jesus Christ hath willed and commanded (Matt. 28:10).

VI. A declaration of the former opinion.

The gospel therefore, which setteth out unto us Christ with the whole favor and mercy of God, with the purging and forgiveness of sins, and with the whole salvation and eternal life laid up in Him, requireth only these three things: First, that being touched with an earnest grief of our whole life led amiss, we might desire from our heart to have our minds, and so all our affections changed and renewed into the obedience of the divine will; and that we might earnestly pray and do our best endeavor that it might be so. Secondly, that embracing Christ by a true faith with all His treasures, we might believe firmly and without any wavering that all our sins are forever pardoned, of the favor and mercy of God through Christ alone, and we received into grace, made the children of God and heirs of everlasting life. Lastly, that being thus persuaded of the free and eternal salvation through Jesus Christ, we should thenceforward [thenceforth] labor by all means to observe whatsoever Christ hath commanded, to the glory of God and profit of our neighbor; so, as faith do evermore accompany us to the end, whereby we believe, that howsoever in this new obedience we err or do offend, yet for Christ's sake it shall not be imputed to us, but contrariwise, by the perfect obedience, justice, and holiness of Christ imputed unto us, our imperfect obedience shall be perfected, and shall be taken and reputed for most perfect in the sight of God. And to three things [were] all the precepts of Christ referred, namely, that renouncing all ungodliness and worldly desires, we should live in this world (in respect of ourselves) soberly, (in respect of our neighbor) justly, (in respect of God) godly (Titus 2:12). Looking for that blessed hope, and the coming of the glory of the great God. [2:13 ?] This we believe to be the sum of those things which Christ requireth of us in the doctrine of the gospel, and therefore that they be true gospellers and Christians indeed, that bend their whole study and care hereunto.

VII. In what things especially the gospel differeth from the law.

And now of that which is already said, it appeareth that we do not confound the law with the gospel. For albeit we confess that God is author as well of the law as of the gospel, and that of itself, it is as well holy, just, and good, as the gospel (Ex. 20; Rom. 7:12). Yet we hold that there is no small difference betwixt them both--not only because the law was delivered to the Israelites alone, and the gospel pertaineth to all people and nations; and also, not only because that [the law] was for a time and to continue but till Christ, and the gospel is everlasting; and also not only because that [the law] was delivered by Moses and declared by the prophets, and the gospel was brought by Christ and published to the whole world by the apostles; but indeed and most especially for these causes: First, because the matter of the law is only commandments with irrevocable curses thereunto joined, if they be broken never so little. It hath also promises, not only of earthly but also of heavenly blessings, but all of them with the condition of perfect obedience, and none merely free. But the gospel is properly a happy message, setting before us gratis Christ the Redeemer, forgiving sins and saving us; yea and requiring nothing at our hands for the obtaining of life everlasting, but a true faith in Christ, which faith cannot be without true repentance, nor without a care to do the will of God--that is, to live soberly, justly, and godly, as is above declared. Moreover because the law did not perform that which it required, neither had it power whereby to save, and therefore was insufficient, and a killing letter, the minister of wrath and death, more provoking than taking away sin. But the gospel, what it requireth, the same it performeth; and therefore, whatsoever it offereth, the same also it truly imparteth unto us, forasmuch as the Holy Ghost is by it powerful in the elect at the preaching of the gospel, stirring up in them that true faith whereby they apprehend Christ offered, and with Him eternal life. For faith is by hearing of the gospel (Rom. 10:17), but obedience is not by hearing of the law, because the Holy Spirit giveth no man strength to the hearing of the law, by which he might observe the same, as he stirreth up faith in the elect, to the hearing of the gospel. For which cause, as the law is called a killing letter, so is the gospel called a quickening spirit, and therefore is a true and forcible instrument to salvation unto every believer. Whereon also followeth the third difference, namely, that the law was not written in their hearts, but remained written only in tables, and therefore did not change men. But the gospel is written by the Holy Ghost in the hearts of the elect, and therefore it changeth and reneweth them, because it is the instrument of the Holy Ghost to sanctify and to save us (2 Cor. 3:18).

VIII. The law of Moses is partly taken away, and partly not taken away by the gospel.

Of this which we have said, it also plainly appeareth, what [that?] our faith is of the abrogation of the law by the gospel. First we believe that in the gospel (so far forth as it declareth all things, which in the Old Testament did figuratively foreshow of Christ to be fulfilled in this Jesus, as is said before in the eleventh chapter) we are taught that the law of Moses concerning ceremonies, sacrifices, and all Moses' outward worship are simply abrogated, according to that saying of the apostle, that all these things were enjoined until the time of reformation (Heb.9:10); and that, "The law was given by Moses, but...truth came by Jesus Christ" (John 1:17). Moreover so far forth as the gospel is the instrument of the Holy Spirit whereby we are ingrafted and united to Christ and made partakers of redemption and salvation (as is said before in the twelfth chapter), so far also we confess that the moral law, touching the curse against the transgressors, is abrogated by the gospel of Christ, according to that of the apostle: "There is...no condemnation to them which are in Christ Jesus," whereof this is a token, that they "walk not after the flesh, but after the Spirit" (Rom. 8:1). But now so far forth as the doctrine of the gospel requireth our repentance and the holiness of life, and that we live soberly, righteously, and godly, therein it taketh not away the law concerning manners, for it is wholly consonant and agreeable with the doctrine of the gospel of eschewing vices and following virtue. Lastly, inasmuch as Christ in His gospel did not take away the political laws of the nations, which were not contrary to the law of nature, therefore, we think it lawful and free for any governors to bring among their subjects such political laws as were delivered to the people of Israel, and by the same, (than which none are more just) to rule and govern the people. Therefore they do exceeding and great injury to the gospel of Christ, that [who] say it troubleth or overthroweth commonwealths. This is our faith concerning the gospel of our Lord Jesus Christ.

IX. Errors.

We condemn therefore the Antinomi [Antinomian], and whosoever disallow the moral law, and cast the same out of their churches as contrary to the gospel, or [as] nothing appertaining to Christians; and do reprove those magistrates which labor to bring in Moses' political precepts among their people.