Confessions & Creeds

Of the author of sin, we confess that our Lord God, though He is the creator and sustainer of all creatures, yet He is not the author of sin. It is rather the evil will, both in the Devil and in the godless human, that, when he does not obtain help from the Lord God, turns away from God, as Christ speaks in John 8, “When the Devil speaks a lie, he speaks of his own, for he is a liar and the father of lies” (v. 44).

Although all the power of the creature to act is from the Creator, and there is a providence of God always extended to every creature, and to every action of the creature; yet we judge that the final corruption of the creature, and the sinfulness of the creature’s action, is from the creature, and not from God; and that it is a great sin to say that God is the author of sin (Eccl. 7:29; Hab. 1:13; James 1:13–15: 1 Cor. 14:33; 1 John 2:16).

Yes, there is even in ourselves sin and corruption enough, so that there is no need that God should infuse into us either a new or greater measure of wickedness. Therefore, when God is said in the Scripture to harden (Ex. 7:13), to blind (John 12:40) and to deliver us up into a reprobate sense (Rom. 1:28), it is to be understood that God does it by just judgment, as a just judge and avenger.

And just as he that wishes to punish someone by fumigating with a foul smell, sulfur and dung, does not put a foul smell into the sulfur and dung (it already is there), so God, when He punishes sins through the devil and the vessels of wrath with sins, does not put any sin into them, but it is there naturally since the fall in the devil and in men (Eph. 4; Rom. 1).

As for those wicked and ungodly men whom God, as a righteous judge, for former sins, doth blind and harden; from them He not only withholdeth his grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruption makes occasions of sin; and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan.

The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in His providence, that His determinate counsel extends itself even to the first fall, and all other sinful actions both of angels and men (Rom. 11:32–34; 2 Sam. 24:1; 1 Chron. 21:1); and that not by a bare permission, which also He most wisely and powerfully bounds, and otherwise orders and governs (2 Kings 19:28; Ps. 76:10), in a manifold dispensation to His most holy ends (Gen. 50:20; Isa. 10:6–7, 12); yet so, as the sinfulness of their acts proceeds only from the creatures, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin (Ps. 50:21; 1 John 2:16).

We believe that the same good God, after He had created all things, did not forsake them or give them up to fortune or chance, but that He rules and governs them according to His holy will, so that nothing happens in this world without His appointment; nevertheless, God neither is the author of nor can be charged with the sins which are committed. For His power and goodness are so great and incomprehensible that He orders and executes His work in the most excellent and just manner, even then when devils and wicked men act unjustly.

Yet we deny that He is the author of sin, or that the blame of things done amiss can be laid upon Him, seeing His will is the sovereign and infallible rule of all righteousness and equity: but this we confess that He has those admirable means as whereby He makes the devils and the ungodly, as His instruments to serve Him and to turn the evil which they do and whereof they are guilty into good.

And this is the decree of reprobation, which by no means makes God the Author of sin (the very thought of which is blasphemy), but declares Him to be an awful, irreprehensible, and righteous Judge and Avenger thereof.

This corruption of nature, during this life, doth remain in those that are regenerated (1 John 1:8, 10; Rom. 7:14, 17–18, 23; James 3:2; Prov. 20:9; Eccl. 7:20); and although it be, through Christ, pardoned and mortified; yet both itself, and all the motions thereof, are truly and properly sin (Rom. 7:5, 7–8, 25; Gal. 5:17).

The corruption of nature, during this life, does remain in those that are regenerated (Rom. 7:18, 23; Eccl. 7:20; 1 John 1:8); and although it be through Christ pardoned and mortified, yet both itself, and the first motions thereof, are truly and properly sin (Rom. 7:23–25; Gal. 5:17).

What does the tenth Commandment require? That not even the least inclination or thought against any commandment of God ever enter our heart, but that with our whole heart we continually hate all sin and take pleasure in all righteousness (Rom. 7:7–8).

Q. 86. What is forbidden in the tenth commandment? A. The tenth commandment forbids all discontentment with our own estate (1 Kings 21:4; Est. 5:13; 1 Cor. 10:10), envying or grieving at the good of our neighbor (Gal. 5:26; James 3:14, 16), and all inordinate motions and affections to anything that is his (Rom. 7:7–8; 13:9; Deut. 5:21).

We believe that through the disobedience of Adam original sin is extended to all mankind; which is a corruption of the whole nature and a hereditary disease, … and which produces in man all sorts of sin, being in him as a root thereof, and, therefore, is so vile and abominable in the sight of God that it is sufficient to condemn all mankind. … Not that they should rest securely in sin, but that a sense of this corruption should make believers often to sigh, desiring to be delivered from this body of death.

As Christ alone is our mediator and redeemer, none of the saints nor even the most blessed virgin Mary (even though we recognize her as the most blessed among women and praiseworthy above all others as the mother of God) may be called mediators between God and men. Nor is it to be assigned to Mary to be the queen of heaven with lordship over all creatures, which is the province of Christ alone.

He is nevertheless our sole mediator, redeemer, defender that sits at the right hand of God the Father (1 Peter 2; Rom. 8). The saints are not mediators, intercessors, nor is the virgin Mary a mediatrix