1695 Baptist Catechism

1 Who is the First and Chiefest Being?

God is the First and Chiefest Being

2 Ought every One to believe there is a God?

Every One ought to believe there is a God; and it is their great Sin and Folly who do not.

3 How may we know there is a God?

The Light of Nature in Man, and the Works of God plainly declare there is a God; but his Word and Spirit only, do it fully and effectually, for the Salvation of Sinners.

4 What is the Word of God?

The Holy Scriptures of the Old and New Testaments are the Word of God, and the only certain Rule of Faith and Obedience.

5 May all Men make use of the Holy Scriptures?

All Men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures.

6 What things are chiefly contained in the Holy Scriptures?

The Holy Scriptures chiefly contain, what Man ought to believe concerning God, and what Duty God requireth of Man.

7 What is God?

God is a Spirit, Infinite, Eternal, and Unchangeable, in his Being, Wisdom, Power, Holiness, Justice, Goodness and Truth.

8 Are there more Gods than One?

There is but One only, the Living and True God.

9 How many Persons are there in the Godhead?

There are Three Persons in the Godhead, the Father, the Son, and the Holy Spirit; and these Three are One God, the same in Essence, equal in Power and Glory.

10 What are the Decrees of God?

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.

11 How doth God execute his Decrees?

God executeth his Decrees in the Works of Creation and Providence

12 What is the Work of Creation?

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.

13 How did God create Man?

God created Man, Male and Female, after his own Image, in Knowledge, Righteousness and Holiness, with Dominion over the Creatures.

14 What are God's Works of Providence?

God's Works of Providence, are his most Holy, Wise, and Powerful preserving, and governing all his Creatures, and all their Actions.

15 What special Act of Providence did God exercise towards Man in the Estate wherein he was created?

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.

16 Did our first Parents continue in the Estate wherein they were created?

Our first Parents being left to the freedom of their own Will, fell from the Estate wherein they were created, by sinning against God.

17 What is Sin?

Sin is any want of Conformity unto, or Transgression of the Law of God.

18 What was the Sin whereby our first Parents fell from the Estate wherein they were created?

The Sin whereby our first Parents fell from the Estate wherein they were created, was their eating the forbidden Fruit.

19 Did all Mankind fall in Adam's first Transgression?

The Covenant being made with Adam, not only for himself, but for his Posterity, all Mankind descending from him by ordinary Generation, sinned in him, and fell with him in his first Transgression.

20 Into what Estate did the Fall bring Mankind?

The Fall brought Mankind into an Estate of Sin and Misery.

21 Wherein consists the sinfulness of that Estate whereinto Man fell?

The sinfulness of that Estate whereinto Man fell, consists in the Guilt of Adam's first Sin, the want of Original Righteousness, and the Corruption of his whole Nature, which is commonly called Original Sin; together with all actual Transgressions which proceed from it.

22 What is the Misery of that Estate whereinto Man fell?

All Mankind by their Fall lost Communion with God, are under his Wrath and Curse; and so make liable to all Miseries in this Life, to Death it self, and to the Pains of Hell for ever.

23 Did God leave all Mankind to perish in the Estate of Sin and Misery?

God, having out of his meer good pleasure, from all Eternity, elected some to Everlasting Life, did enter into a Covenant of Grace, to deliver them out of the Estate of Sin and Misery, and to bring them into an Estate of Salvation by a Redeemer.

24 Who is the Redeemer of God's Elect?

The only Redeemer of God's Elect, is the Lord Jesus Christ; who being the Eternal Son of God, became Man, and so was; and continueth to be God and Man, in two distinct Natures, and one Person for ever.

25 How did Christ, being the Son of God, become Man?

Christ the Son of God became Man, by taking to himself a true Body, and a reasonable Soul; being conceived by the Power of the Holy Spirit in the Womb of the Virgin Mary, and born of her, yet without Sin.

26 What Offices doth Christ execute as our Redeemer?

Christ as our Redeemer executeth the Offices of a Prophet, of a Priest, and of a King, both in his Estate of Humiliation and Exaltation.

27 How doth Christ execute the Office of a Prophet?

Christ executeth the Office of a Prophet, in revealing to us, by his Word and Spirit, the Will of God for our Salvation.

28 How doth Christ execute the Office of a Priest?

Christ executeth the Office of a Priest, in his once offering up of himself a Sacrifice to satisfy Divine Justice, and reconcile us to God, and in making continual Intercession for us.

29 How doth Christ execute the Office of a King?

Christ executeth the Office of a King, in subduing us to himself, in ruling, and defending us, and in restraining and conquering all his and our Enemies.

30 Wherein did Christ's Humiliation consist?

Christ's Humiliation consisted in his being born, and that in a low Condition; made under the Law, undergoing the Miseries of this Life, the Wrath of God, and the cursed Death of the Cross; in being buried, and continuing under the Power of Death for a time. Mat. 12:40.

31 Wherein consisteth Christ's Exaltation?

Christ's Exaltation consisteth in his rising again from the Dead on the third Day, in ascending up into Heaven, in sitting at the right Hand of God the Father, and in coming to judg the World at the last Day.

32 How are we made Partakers of the Redemption purchased by Christ?

We are made Partakers of the Redemption purchased by Christ, by the effectual Application of it to us by his Holy Spirit.

33 How doth the Spirit apply to us the Redemption purchased by Christ?

The Spirit applieth to us the Redemption purchased by Chrift, by working Faith in us, and thereby uniting us to Christ, in our effectual Calling.

34 What is effectual Calling?

Effectual Calling, is the Work of God's Spirit, whereby, convincing us of our Sin and Misery, enlightening our Minds in the knowledge of Christ, and renewing our Wills, he doth persuade and enable us to embrace Jesus Christ freely offered to us in the Gospel.

35 What Benefits do they that are effectually called, partake of in this Life?

They that are effectually called, do in this Life partake of Justification, Adoption, Sanctification, and the several Benefits which in this Life do either accompany or flow from them.

36 What is Justification?

Justification is an Act of God's free Grace, wherein he pardoneth all our Sins, and accepteth us as Righteous in his sight, only for the Righteousness of Christ imputed us, and received by Faith alone.

37 What is Adoption?

Adoption is an Act of God's free Grace, whereby we are received into the Number, and have a Right to all the Privileges of the Sons of God.

38 What is Sanctification?

Sanctification is the Work of God's free Grace, whereby we are renewed in the whole Man after the Image of God, and are enabled more and more to die unto Sin, and live unto Righteousness.

39 What are the Benefits which in this Life do accompany or flow from Justification, Adoption, and Sanctification?

The Benefits which in this Life do accompany or flow from Justification, Adoption, and Sanctification, are Assurance of God's Love, Peace of Conscience, Joy in the Holy Spirit, Increase of Grace, and Perseverance therein to the End.

40 What Benefits do Believers receive from Christ at their Death?

The Souls of Believers are at their Death made, perfect in Holiness, and do immediately pass into Glory: And their Bodies being still united to Christ, do rest in their Graves till the Refurrection.

41 What Benefits do Believers receive from Christ at the Resurrection?

At the Resurrection Believers being raised up in Glory, shall be openly acknowledged, and acquitted in the Day of Judgement, and made perfectly blessed, both in Soul and Body, in the full enjoyment of God, to all Eternity.

42 But what shall be done to the Wicked at their Death?

The Souls of the Wicked shall at their death be cast into the Torments of Hell, and their Bodies lie in their Graves, till the Refurrection and Judgment of the Great Day.

43 What shall be done to the Wicked at the Day of Judgment?

44 What is the Duty which God requireth of Man?

The Duty which God requireth of Man, is Obedience to his Revealed Will.

45 What did God at first reveal to Man for the Rule of his Obedience?

The Rule which God at first revealed to Man for his Obedience, was the Moral Law.

46 Where is the Moral Law summarily comprehended?

The Moral Law is summarily comprehended in the Ten Commandments.

47 What is the Sum of the Ten Commandments?

The Sum of the Ten Commandments is, to love the Lord our God, with all our Heart, with all our Soul, with all our Strength, and with all our Mind; and our Neighbour as our Selves.

48 What is the Preface to the Ten Commandments?

The Preface to the Ten Commandments, is in these words, "I am the Lord thy God, which have brought thee out of the Land of Egypt, out of the House of Bondage".

49 What doth the Preface to the Ten Commandments teach us?

The Preface to the Ten Commandments teacheth us, that because God is the LORD, and our God, and Redeemer, therefore we are bound to keep all his Commandments.

50 Which is the first Commandment?

The first Commandment is, "Thou shalt have no other Gods before me".

51 What is required in the first Commandment?

The first Commandment requireth us, to know and acknowledge God to be the only true God, and our God; and to worship and glorify him accordingly.

52 What is forbidden in the first Commandment?

The first Commandment forbiddeth the denying, or not worshipping and glorifying the true God, as God, and our God; and the giving that Worship and Glory to any other, which is due unto him a alone.

53 What are we specially taught by these words "before me" in the first Commandment?

These words "before me" in the first Commandment, teach us, that God who seeth all things, taketh notice of, and is much displeased with the Sin of having any other God.

54 Which is the second Commandment?

The second Commandment is, "Thou shalt not make unto thee any graven Image, or any Likeness of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the Water under the Earth; thou shalt not bow down thy self to them, nor serve them: For I the LORD thy God am a jealous God, visiting the Iniquity of the Fathers upon the Children, unto the Third and Fourth Generation of them that hate me; and shewing Mercy unto Thousands of them that love me and keep my Commandments.

55 What is required in the second Commandment?

The second Commandment requireth, the receiving, observing, and keeping pure and entire all such religious Worship and Ordinances, as God hath appointed in his Word.

56 What is forbidden in the second Commandment?

The second Commandment forbiddeth the worshipping of God by Images, or any other Way not appointed in his Word.

57 What are the Reasons annexed to the second Commandment?

The Reasons annexed to the second Commandment are, God's Sovereignty over us, his Propriety in us, and the Zeal he hath to his own Worship.

58 Which is the third Commandment?

The third Commandment is, "Thou shalt not take the Name of the Lord thy God in vain, For the Lord will not hold him guiltless that taketh his Name in vain".

59 What is required in the third Commandment?

60 What is forbidden in the third Commandment?

61 What is the Reason annexed to the third Commandment?

The Reason annexed to the third Commandment, is, that however the breakers of this Commandment may escape Punishment from Men, yet the Lord our God will not suffer them to escape his Righteous Judgment.

62 Which is the fourth Commandment?

The fourth Commandment is, "Remember the Sabbath Day to keep it holy: Six Days shalt thou labour, and do all thy Work; but the Seventh Day is the Sabbath of the LORD thy God, in it thou shalt not do any Work, thou, nor thy Son, nor thy Daughter, thy Man-servant, nov thy Maid-servant, nor thy Cattel, nor the Stranger that is within thy Gates: For in six Days the LORD made Heaven and Earth, the Sea, and all that in them is, and rested the Seventh Day; wherefore the LORD blessed the Sabbath Day, and hallowed it".

63 What is required in the fourth Commandment?

The fourth Commandment requireth, the keeping Holy to God one whole Day in Seven, to be a Sabbath to himself

64 Which Day of the Seven hath God appointed to be the Weekly Sabbath?

Before the Refurrection of Christ, God appointed the Seventh Day of the Week to be the Weekly Sabbath, and the First Day of the Week ever since, to continue to the End of the World, which is the Christian Sabbath.

65 How is the Sabbath to be sanctified?

The Sabbath is to be sanctified by a holy Resting all that Day, even from such worldly Employments and Recreations as are lawful on other Days; and spending the whole Time in the Public and Private Exercises of God's Worship, except so much as is to be taken up in the Works of Necessity and Mercy.

66 What is forbidden in the fourth Commandment?

The fourth Commandment forbiddeth the Omission or careless Performance of the Duties required, and the profaning the Day by Idleness, or doing that which is in it self sinful; or by unnecessary Thoughts, Words, or Works about worldly Employments or Recreations.

67 What are the Reasons annexed to the fourth Commandment?

The Reasons annexed to the fourth Commandment, are God's allowing us six Days of the Week for our own lawful Employments, his challenging a special Propriety in a Seventh, his own Example, and his blessing the Sabbath Day.

68 Which is the fifth Commandment?

The fifth Commandment is, "Honour thy Father and thy Mother; that thy Days may be long upon the Land which the LORD thy God give it thee."

69 What is required in the fifth Commandment?

The fifth Commandment requireth the preserving the Honour, and performing the Duties belonging to every one in their several Places and Relations, as Superiours, Inferiors, or Equals.

70 What is forbidden in the fifth Commandment?

The fifth Commandment forbiddeth the neglecting of, or doing any thing against the Honor and Duty which belongeth to every one in their several Places and Relations.

71 What is the Reason annexed to the fifth Commandment?

The reason annexed to the fifth Commandment, is a Promise of long Life and Prosperity (as far as it shall serve for God's Glory, and their own Good) to all such as keep this Commandment.

72 What is the sixth Commandment?

The sixth Commandment is, "Thou shalt not kill".

73 What is required in the sixth Commandment?

The sixth Commandment requireth all lawful Endeavors to preserve our own Life, and the Life of others.

74 What is forbidden in the sixth Commandment?

The sixth Commandment absolutely forbiddeth the taking away of our own Life; or the Life of our Neighbor unjustly, or whatsoever tendeth thereunto.

75 Which is the seventh Commandment?

The seventh Commandment is, "Thou shalt not commit adultery".

76 What is required in the seventh Commandment?

The seventh Commandment requireth the Preservation of our own, and out Neighbor's Chastity, in Heart, Speech, and Behavior.

77 What is forbidden in the seventh Commandment?

The seventh Commandment forbiddeth all unchast Thoughts, Words and Actions.

78 Which is the eighth Commandment?

The eighth Commandment is, "Thou shalt not steal".

79 What is required in the eighth Commandment?

The eighth Commandment requireth the lawful procuring, and furthering the Wealth and outward Estate of our selves, and others.

80 What is forbidden in the eighth Commandment?

The eighth Commandment forbiddeth whatsoever doth, or may, unjustly hinder our own, or our Neighbour's Wealth, or outward Estate.

81 Which is the ninth Commandment?

The ninth Commandment is, "Thou shalt not bear false Witness against thy Neighbour".

82 What is required in the ninth Commandment?

The ninth Commandment requireth the maintaining and promoting of Truth between Man and Man, and of our own and our Neighbor's good Name, especially in Witness-bearing.

83 What is forbidden in the ninth Commandment?

The ninth Commandment forbiddeth whatsoever is prejudicial to Truth, or injurious to our own or our Neighbor's good name.

84 Which is the tenth Commandment?

The tenth Commandment is, "Thou shalt not covet thy Neighbor's House, that shalt not covet thy Neighbor's Wife, nor his Man-servant, nor his Maid-servant, nor his Ox, nor his Ass, nor any thing that is thy Neighbor's".

85 What is required in the tenth Commandment?

The tenth Commandment requireth the full Contentment with our own Condition, with a right and charitable frame of Spirit toward our Neighbor, and all that is his.

86 What is forbidden in the tenth Commandment?

The tenth Commandment forbiddeth all Discontentment with our own Estate; envying or grieving at the Good of our Neighbor, and all inordinate Motions and Affections to any thing that is his.

87 Is any Man able perfectly to keep the Commandments of God?

No meer Man since the Fall, is able in this Life, perfectly to keep the Commandments of God, but doth daily break them, in Thought, Work, or Deed.

88 Are all Transgressions of the Law equally heinous?

Some Sins in themselves, and by reason of several Aggravations, are more heinous in the sight of God than others.

89 What doth every Sin deserve?

Every Sin deserveth God's Wrath and Curse, both in this Life, and that which is to come.

90 What doth God require of us, that we may escape his Wrath and Curse, due to us for Sin?

To escape the Wrath and Curse of God due to us for Sin, God requireth of us Faith in Jesus Christ, Repentance unto Life, with the diligent use all the outward Means, whereby Christ communicateth to us the Benefits of Redemption.

91 What is Faith in Jesus Christ?

Faith in Jesus Christ is a saving Grace, whereby we receive, and rest upon him alone for Salvation, as he is offered to us in the Gospel.

92 What is Repentance unto Life?

Repentance unto Life is a saving Grace, whereby a Sinner, out of a true Sense of his Sin, and Apprehension of the Mercy of God in Christ, doth, with grief and hatred of his Sin, turn from it unto God, with full Purpose of, and Endeavor after, new Obedience.

93 What are the outward Means, whereby Christ communicateth to us the Benefits of Redemption?

The outward in ordinary Means, whereby Christ communicateth to us the Benefits of Redemption, are his Ordinances, especially the Word, Baptism, the Lord's Supper, and Prayer; all which Means are made effectual to the Elect for Salvation.

94 How is the Word made effectual to Salvation?

The Spirit of God maketh the Reading, but especially the Preaching of the Word, an effectual Means of convincing and converting Sinners; and of building them up in Holiness and Comfort through Faith unto Salvation.

95 How is the Word to be read and heard, that it may become effectual to Salvation?

That the Word may become effectual to Salvation, we must attend thereunto with Diligence, Preparation, and Prayer; receive it with Faith and Love, lay it up in our Hearts, and practice it in our Lives.

96 How do Baptism and the Lord's Supper, become effectual Means of Salvation?

Baptism and the Lord's Supper become effectual Means of Salvation, not for any Virtue in them, or in him that doth administer them, but only by the Blessing of Christ, and the working of the Spirit in those that by Faith received them.

97 What is Baptism?

Baptism is an Ordinance of the New Testament instituted by Jesus Christ, to be unto the Party baptised, a Sign of his Fellowship with him, in his Death, Burial, and Resurrection; of his being ingrafted into him; of Remission of Sins; and of his giving up himself unto God through Jesus Christ, to live and walk in newness of Life.

98 To whom is Baptism to be administered?

Baptism is to be administered to all those, who actually profess Repentance toward God, Faith in, and Obedience to our Lord Jesus Christ, and to none other.

99 Are the Infants of such as are Professing Believers to be baptized?

The Infants of such as are professing Believers are not to be baptized, because there is neither Command, or Example in the Holy Scriptures, or certain Consequence from them to baptize such.

100 How is Baptism rightly administered?

Baptism is rightly administered, by Immersion, wore dipping the whole Body of the Party in Water, into the Name of the Father, and of the Son, and of the Holy Spirit, according to Christ's Institution, and the Practice of the Apostles; and not by the sprinkling or pouring of Water, or dipping some Part of the Body, after the Tradition of Men.

101 What is the Duty of such who are rightly baptized?

It is the Duty of such who are rightly baptized, to give up themselves to some particular and orderly Church of Jesus Christ, that they may walk in all the Commandments and Ordinances of the Lord blameless.

102 What is the Lord's Supper?

The Lord's Supper is an Ordinance of the New Testament instituted by Jesus Christ; wherein by giving and receiving Bread and Wine, according to his Appointment, his Death is shewed forth; and the worthy Receivers are, not after a Corporal and Carnal manner, but by Faith, made Partakers of his Body and Blood, with all his Benefits, to their spiritual Nourishment, and growth in Grace.

103 Who are the proper Subjects of this Ordinance?

They who have been baptized upon a personal Profession of their Faith in Jesus Christ, and Repentance from dead Works.

104 What is required to the worthy receiving of the Lord's Supper?

It is required of them that would worthily partake of the Lord's Supper, that they examine themselves, of their Knowledge to discern the Lord's Body, of their Faith to feed upon him, of their Repentance, Love, and new Obedience; lest coming unworthily, they eat and drink Judgment to themselves.

105 What is Prayer?

Prayer is an offering up our Desires to God, by the Assistance of the Holy Spirit, for things agreeable to his Will, in the Name of Christ believing, with Confession of our Sins, and thankful Acknowledgment of his Mercies.

106 What Rule hath God given for our Direction in Prayer?

The whole Word of God is of use to direct us in Prayer; but the special Rule of Direction is, that Prayer which Christ taught his Disciples, commonly called, The Lord's Prayer.

107 What doth the Preface of the Lord's Prayer teach us?

The Preface of the Lord's Prayer, which is, "Our Father which art in Heaven," teacheth us to draw near to God with all holy Reverence and Confidence, as Children to a Father, able and ready to help us; and that we should pray with and for others.

108 What do we pray for in the first Petition?

In the first Petition, which is, "Hallowed be thy Name," we pray, that God would enable us and others, to glorify him in all that, whereby he maketh himself known; and that he would dispose all things to his own Glory.

109 What do we pray for in the Second Petition?

In the second Petition, which is, "Thy Kingdom come," we pray that Satan's Kingdom may be destroyed, and that the Kingdom of Grace may be advanced, our selves and others brought into it and kept in it, and that the Kingdom of Glory may be hastened.

110 What do we pray for in the third Petition?

In the third Petition, which is, "Thy Will be done on Earth, as it is in Heaven," we pray, that God by his Grace would make us able and willing to know, obey, and submit to his Will in all things, as the Angels do in Heaven.

111 What do we pray for in the fourth Petition?

In the fourth Petition, which is, "Give us this Day our daily Bread," we pray, that of God's free Gift, we may receive a competent Portion of the good Things of this Life, and enjoy his Blessing with them.

112 What do we pray for in the fifth Petition?

In the fifth Petition, which is, "And forgive us our Debts as we forgive our Debtors," we pray, that God for Christ's sake would freely pardon all our Sins; which we are the rather encouraged to ask, because by his Grace we are enabled from the Heart to forgive others.

113 What do we pray for in the sixth Petition?

In the sixth Petition, which is, "And lead us not into Temptation, but deliver us from Evil," we pray that God would either keep us from being tempted to Sin, or support and deliver us when we are tempted.

114 What doth the Conclusion of the Lord's Prayer teach?

The Conclusion of the Lord's Prayer, which is, "For thine is the Kingdom, and the Power, and the Glory, for ever, Amen," teacheth us to take our Encouragement in Prayer from God only, and in our Prayers to praise him, ascribing Kingdom, Power and Glory to him: And in testimony of our Desire, and Assurance to be heard, we say, Amen.

Catechism For Young Children

1 Who made you?

God.

2 What else did God make?

God made all things.

3 Why did God make you and all things?

For his own glory.

4 How can you glorify God?

By loving him and doing what he commands.

5 Why ought you to glorify God?

Because he made me and takes care of me.

6 Are there more gods than one?

There is only one God.

7 In how many persons does this one God exist?

In three persons.

8 What are they?

The Father, the Son and the Holy Ghost.

9 What is God?

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

10 Where is God?

God is everywhere.

11 Can you see God?

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

12 Does God know all things?

Yes; nothing can be hid from God.

13 Can God do all things?

Yes; God can do all his holy will.

14 Where do you learn how to love and obey God?

In the Bible alone.

15 Who wrote the Bible?

Holy men who were taught by the Holy Ghost.

16 Who were our first parents?

Adam and Eve.

17 Of what were our first parents made?

God made the body of Adam out of the ground, and formed Eve from the body of Adam.

18 What did God give Adam and Eve besides bodies?

He gave them souls that could never die.

19 Have you a soul as well as a body?

Yes; I have a soul that can never die.

20 How do you know that you have a soul?

Because I can think about God and the world to come.

21 In what condition did God make Adam and Eve?

He made them holy and happy.

22 What is a covenant?

An agreement between two or more persons.

23 What covenant did God make with Adam?

The covenant of works.

24 What was Adam bound to do by the covenant of works?

To obey God perfectly.

25 What did God promise in the covenant of works?

To reward Adam with life if he obeyed him.

26 What did God threaten in the covenant of works?

To punish Adam with death if he disobeyed.

27 Did Adam keep the covenant of works?

No; he sinned against God.

28 What is sin?

Sin is any want of conformity unto, or transgression of, the law of God.

29 What is meant by want of conformity?

Not being or doing what God requires.

30 What is meant by transgression?

Doing what God forbids.

31 What was the sin of our first parents?

Eating the forbidden fruit.

32 Who tempted them to this sin?

The devil tempted Eve, and she gave the fruit to Adam.

33 What befell our first parents when they had sinned?

Instead of being holy and happy, they became sinful and miserable.

34 Did Adam act for himself alone in the covenant of works?

No; he represented all his posterity.

35 What effect had the sin of Adam on all mankind?

All mankind are born in a state of sin and misery.

36 What is that sinful nature which we inherit from Adam called?

Original sin.

37 What does every sin deserve?

The wrath and curse of God.

38 Can any one go to heaven with this sinful nature?

No, our hearts must be changed before we can be fit for heaven.

39 What is a change of heart called?

Regeneration.

40 Who can change a sinner's heart?

The Holy Spirit alone.

41 Can any one be saved through the covenant of works?

None can be saved through the covenant of works.

42 Why can none be saved through the covenant of works?

Because all have broken it, and are condemned by it.

43 With whom did God the Father make the covenant of grace?

With Christ, his eternal Son.

44 Whom did Christ represent in the covenant of grace?

His elect people.

45 What did Christ undertake in the covenant of grace?

To keep the whole law for his people, and to suffer the punishment due to their sins.

46 Did our Lord Jesus Christ ever commit the least sin?

No; he was holy, harmless and undefiled.

47 How could the Son of God suffer?

Christ, the Son of God, became man that he might obey and suffer in our nature.

48 What is meant by the Atonement?

Christ's satisfying divine justice, by his sufferings and death, in the place of sinners.

49 What did God the Father undertake in the covenant of grace?

To justify and sanctify those for whom Christ should die.

50 What is justification?

It is God's forgiving sinners, and treating them as if they had never sinned.

51 What is sanctification?

It is God's making sinners holy in heart and conduct.

52 For whom did Christ obey and suffer?

For those whom the Father had given him.

53 What kind of life did Christ live on earth?

A life of poverty and suffering.

54 What kind of death did Christ die?

The painful and shameful death of the cross.

55 Who will be saved?

Only those who repent of sin, believe in Christ and lead holy lives.

56 What is it to repent?

To be sorry for sin, and to hate and forsake it because it is displeasing to God.

57 What is it to believe or have faith in Christ?

To trust in Christ alone for salvation.

58 Can you repent and believe in Christ by your own power?

No; I can do nothing good without the help of God's Holy Spirit.

59 How can you get the help of the Holy Spirit?

God has told us that we must pray to him for the Holy Spirit.

60 How long ago is it since Christ died?

More than eighteen hundred years.

61 How were pious persons saved before the coming of Christ if

By believing in a Saviour to come.

62 How did they show their faith?

By offering sacrifices on God's altar.

63 What did these sacrifices represent?

Christ, the Lamb of God, who was to die for sinners.

64 What offices has Christ?

Christ has three offices.

65 What are they?

The offices of a prophet, of a priest, and of a king.

66 How is Christ a prophet?

Because he teaches us the will of God.

67 How is Christ a priest?

Because he died for our sins and pleads with God for us.

68 How is Christ a king?

Because he rules over us and defends us.

69 Why do you need Christ as a prophet?

Because I am ignorant.

70 Why do you need Christ as a priest?

Because I am guilty.

71 Why do you need Christ as a king?

Because I am weak and helpless.

72 How many commandments did God give on Mount Sinai?

Ten commandments.

73 What are the ten commandments sometimes called?

The Decalogue.

74 What do the first four commandments teach?

Our duty to God.

75 What do the last six commandments teach?

Our duty to our fellow-men.

76 What is the sum of the ten commandments?

To love God with all my heart, and my neighbor as myself.

77 Who is your neighbor?

All my fellow-men are my neighbors.

78 Is God pleased with those who love and obey him?

Yes; he says, 'I love them that love me.'

79 Is God displeased with those who do not love and obey him?

Yes; 'God is angry with the wicked every day.'

80 What is the first commandment?

The first commandment is, Thou shalt have no other gods before me.

81 What does the first commandment teach us?

To worship God alone.

82 What is the second commandment?

The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me and keep my commandments.

83 What does the second commandment teach us?

To worship God in a proper manner, and to avoid idolatry.

84 What is the third commandment?

The third commandment is, Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.

85 What does the third commandment teach us?

To reverence God's name, word, and works.

86 What is the fourth commandment?

The fourth commandment is, Remember the Sabbath day to keep it holy. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested on the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.

87 What does the fourth commandment teach us?

To keep the Sabbath holy.

88 What day of the week is the Christian Sabbath?

The first day of the week, called the Lord's day.

89 Why is it called the Lord's day?

Because on that day Christ rose from the dead.

90 How should the Sabbath be spent?

In prayer and praise, in hearing and reading God's word, and in doing good to our fellow-men.

91 What is the fifth commandment?

The fifth commandment is, Honor thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee.

92 What does the fifth commandment teach us?

To love and obey our parents and teachers.

93 What is the sixth commandment?

The sixth commandment is, Thou shalt not kill.

94 What does the sixth commandment teach us?

To avoid angry passions.

95 What is the seventh commandment?

The seventh commandment is, Thou shalt not commit adultery.

96 What does the seventh commandment teach us?

To be pure in heart, language, and conduct.

97 What is the eighth commandment?

The eighth commandment is, Thou shalt not steal.

98 What does the eighth commandment teach us?

To be honest and industrious.

99 What is the ninth commandment?

The ninth commandment is, Thou shalt not bear false witness against thy neighbor.

100 What does the ninth commandment teach us?

To tell the truth.

101 What is the tenth commandment?

The tenth commandment is, Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor's.

102 What does the tenth commandment teach us?

To be content with our lot.

103 Can any man keep these ten commandments perfectly?

No mere man, since the fall of Adam, ever did or can keep the ten commandments perfectly.

104 Of what use are the ten commandments to us?

They teach us our duty, and show our need of a Saviour.

105 What is prayer?

Prayer is asking God for things which he has promised to give.

106 In whose name should we pray?

Only in the name of Christ.

107 What has Christ given us to teach us how to pray?

The Lord's Prayer.

108 Repeat the Lord's Prayer.

OUR FATHER WHICH ART IN HEAVEN, HALLOWED BE THY NAME. THY KINGDOM COME. THY WILL BE DONE IN EARTH, AS IT IS IN HEAVEN. GIVE US THIS DAY OUR DAILY BREAD; AND FORGIVE US OUR DEBTS, AS WE FORGIVE OUR DEBTORS; AND LEAD US NOT INTO TEMPTATION, BUT DELIVER US FROM EVIL. FOR THINE IS THE KINGDOM, AND THE POWER, AND THE GLORY, FOR EVER. AMEN.

109 How many petitions are there in the Lord's Prayer?

Six.

110 What is the first petition?

'Hallowed be thy name.'

111 What do we pray for in the first petition?

That God's name may be honored by us and all men.

112 What is the second petition?

'Thy kingdom come.'

113 What do we pray for in the second petition?

That the gospel may be preached in all the world, and believed and obeyed by us and all men.

114 What is the third petition?

'Thy will be done in earth, as it is in heaven.'

115 What do we pray for in the third petition?

That men on earth may serve God as the angels do in heaven.

116 What is the fourth petition?

'Give us this day our daily bread.'

117 What do we pray for in the fourth petition?

That God would give us all things needful for our bodies and souls.

118 What is the fifth petition?

'And forgive us our debts, as we forgive our debtors.'

119 What do we pray for in the fifth petition?

That God would pardon our sins for Christ's sake, and enable us to forgive those who have injured us.

120 What is the sixth petition?

'And lead us not into temptation, but deliver us from evil.'

121 What do we pray for in the sixth petition?

That God would keep us from sin.

122 How many sacraments are there?

Two.

123 What are they?

Baptism and the Lord's Supper.

124 Who appointed these sacraments?

The Lord Jesus Christ.

125 Why did Christ appoint these sacraments?

To distinguish his disciples from the world, and to comfort and strengthen them.

126 What sign is used in baptism?

The washing with water.

127 What does this signify?

That we are cleansed from sin by the blood of Christ.

128 In whose name are we baptized?

In the name of the Father, and of the Son, and of the Holy Ghost.

129 Who are to be baptized?

Believers and their children.

130 Why should infants be baptized?

Because they have a sinful nature and need a Saviour.

131 Does Christ care for little children?

Yes; for he says, SUFFER THE LITTLE CHILDREN TO COME UNTO ME, AND FORBID THEM NOT, FOR OF SUCH IS THE KINGDOM OF HEAVEN.

132 To what does your baptism bind you?

To be a true follower of Christ.

133 What is the Lord's Supper?

The eating of bread and drinking of wine in remembrance of the sufferings and death of Christ.

134 What does the bread represent?

The body of Christ, broken for our sins.

135 What does the wine represent?

The blood of Christ, shed for our salvation.

136 Who should partake of the Lord's Supper?

Only those who repent of their sins, believe in Christ for salvation, and love their fellow-men.

137 Did Christ remain in the tomb after his crucifixion?

No; he rose from the tomb on the third day after his death.

138 Where is Christ now?

In heaven, interceding for sinners.

139 Will he come again?

Yes; at the last day Christ will come to judge the world.

140 What becomes of men at death?

The body returns to dust, and the soul goes into the world of spirits.

141 Will the bodies of the dead be raised to life again?

Yes; 'the trumpet shall sound and the dead shall be raised.'

142 What will become of the wicked in the day of judgment?

They shall be cast into hell.

143 What is hell?

A place of dreadful and endless torment.

144 What will become of the righteous?

They shall be taken to heaven.

145 What is heaven?

A glorious and happy place, where the righteous shall be for ever with the LORD.

Heidelberg Catechism

1 What is your only comfort in life and death?

That I am not my own, but belong with body and soul, both in life and in death, to my faithful Saviour Jesus Christ. He has fully paid for all my sins with His precious blood, and has set me free from all the power of the devil. He also preserves me in such a way that without the will of my heavenly Father not a hair can fall from my head; indeed, all things must work together for my salvation. Therefore, by His Holy Spirit He also assures me of eternal life and makes me heartily willing and ready from now on to live for Him.

2 What do you need to know in order to live and die in the joy of this comfort?

First, how great my sins and misery are; second, how I am delivered from all my sins and misery; third, how I am to be thankful to God for such deliverance.

3 From where do you know your sins and misery?

From the law of God.

4 What does God's law require of us?

Christ teaches us this in a summary in Matthew 22: You shall love the LORD your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it, You shall love your neighbour as yourself. On these two commandments depend all the law and the prophets.

5 Can you keep all this perfectly?

No, I am inclined by nature to hate God and my neighbour.

6 Did God, then, create man so wicked and perverse?

No, on the contrary, God created man good and in His image, that is, in true righteousness and holiness, so that he might rightly know God His Creator, heartily love Him, and live with Him in eternal blessedness to praise and glorify Him.

7 From where, then, did man's depraved nature come?

From the fall and disobedience of our first parents, Adam and Eve, in Paradise, for there our nature became so corrupt that we are all conceived and born in sin.

8 But are we so corrupt that we are totally unable to do any good and inclined to all evil?

Yes, unless we are regenerated by the Spirit of God.

9 Is God, then, not unjust by requiring in His law what man cannot do?

No, for God so created man that he was able to do it. But man, at the instigation of the devil, in deliberate disobedience robbed himself and all his descendants of these gifts.

10 Will God allow such disobedience and apostasy to go unpunished?

Certainly not. He is terribly displeased with our original sin as well as our actual sins. Therefore He will punish them by a just judgment both now and eternally, as He has declared: Cursed be every one who does not abide by all things written in the book of the law, and do them (Galatians 3:10).

11 But is God not also merciful?

God is indeed merciful, but He is also just. His justice requires that sin committed against the most high majesty of God also be punished with the most severe, that is, with everlasting, punishment of body and soul.

12 Since, according to God's righteous judgment we deserve temporal and eternal punishment, how can we escape this punishment and be again received into favour?

God demands that His justice be satisfied. Therefore full payment must be made either by ourselves or by another.

13 Can we ourselves make this payment?

Certainly not. On the contrary, we daily increase our debt.

14 Can any mere creature pay for us?

No. In the first place, God will not punish another creature for the sin which man has committed. Furthermore, no mere creature can sustain the burden of God's eternal wrath against sin and deliver others from it.

15 What kind of mediator and deliverer must we seek?

One who is a true and righteous man, and yet more powerful than all creatures; that is, one who is at the same time true God.

16 Why must He be a true and righteous man?

He must be a true man because the justice of God requires that the same human nature which has sinned should pay for sin. He must be a righteous man because one who himself is a sinner cannot pay for others.

17 Why must He at the same time be true God?

He must be true God so that by the power of His divine nature He might bear in His human nature the burden of God's wrath, and might obtain for us and restore to us righteousness and life.

18 But who is that Mediator who at the same time is true God and a true and righteous man?

Our Lord Jesus Christ, whom God made our wisdom, our righteousness and sanctification and redemption (I Corinthians 1:30).

19 From where do you know this?

From the holy gospel, which God Himself first revealed in Paradise. Later, He had it proclaimed by the patriarchs and prophets, and foreshadowed by the sacrifices and other ceremonies of the law. Finally, He had it fulfilled through His only Son.

20 Are all men, then, saved by Christ just as they perished through Adam?

No. Only those are saved who by a true faith are grafted into Christ and accept all His benefits.

21 What is true faith?

True faith is a sure knowledge whereby I accept as true all that God has revealed to us in His Word. At the same time it is a firm confidence that not only to others, but also to me, God has granted forgiveness of sins, everlasting righteousness, and salvation, out of mere grace, only for the sake of Christ's merits. This faith the Holy Spirit works in my heart by the gospel.

22 What, then, must a Christian believe?

All that is promised us in the Gospel, which the articles of our catholic and undoubted Christian faith teach us in a summary.

23 What are these articles?

III.1.I believe in God the Father almighty, III.1. Creator of heaven and earth. III.2.I believe in Jesus Christ, III.2.His only begotten Son, our Lord; III.3.He was conceived by the Holy Spirit, III.3.born of the virgin Mary; III.4.suffered under Pontius Pilate, III.4.was crucified, dead, and buried; III.4.He descended into hell; III.5.On the third day He arose from the dead; III.6.He ascended into heaven, III.6.and sits at the right hand III.6.of God the Father almighty; III.7.from there He will come to judge III.7.the living and the dead. III.8.I believe in the Holy Spirit; III.9.I believe a holy catholic Christian church, III.9.the communion of saints; III.10.the forgiveness of sins; III.11.the resurrection of the body; III.12.and the life everlasting.

24 How are these articles divided?

Into three parts: the first is about God the Father and our creation; the second about God the Son and our redemption; the third about God the Holy Spirit and our sanctification.

25 Since there is only one God, why do you speak of three persons, Father, Son, and Holy Spirit?

Because God has so revealed Himself in His Word that these three distinct persons are the one, true, eternal God.

26 What do you believe when you say: I believe in God the Father almighty, Creator of heaven and earth?

That the eternal Father of our Lord Jesus Christ, who out of nothing created heaven and earth and all that is in them, and who still upholds and governs them by His eternal counsel and providence, is, for the sake of Christ His Son, my God and my Father. In Him I trust so completely as to have no doubt that He will provide me with all things necessary for body and soul, and will also turn to my good whatever adversity He sends me in this life of sorrow. He is able to do so as almighty God, and willing also as a faithful Father.

27 What do you understand by the providence of God?

God's providence is His almighty and ever present power, whereby, as with His hand, He still upholds heaven and earth and all creatures, and so governs them that leaf and blade, rain and drought, fruitful and barren years, food and drink, health and sickness, riches and poverty, indeed, all things, come not by chance but by His fatherly hand.

28 What does it benefit us to know that God has created all things and still upholds them by His providence?

We can be patient in adversity, thankful in prosperity, and with a view to the future we can have a firm confidence in our faithful God and Father that no creature shall separate us from His love; for all creatures are so completely in His hand that without His will they cannot so much as move.

29 Why is the Son of God called Jesus, that is, Saviour?

Because He saves us from all our sins, and because salvation is not to be sought or found in anyone else.

30 Do those believe in the only Saviour Jesus who seek their salvation and well-being from saints, in themselves, or anywhere else?

No. Though they boast of Him in words, they in fact deny the only Saviour Jesus. For one of two things must be true: either Jesus is not a complete Saviour, or those who by true faith accept this Saviour must find in Him all that is necessary for their salvation.

31 Why is He called Christ, that is, Anointed?

Because He has been ordained by God the Father, and anointed with the Holy Spirit, to be our chief Prophet and Teacher, who has fully revealed to us the secret counsel and will of God concerning our redemption; our only High Priest, who by the one sacrifice of His body has redeemed us, and who continually intercedes for us before the Father; and our eternal King, who governs us by His Word and Spirit, and who defends and preserves us in the redemption obtained for us.

32 Why are you called a Christian?

Because I am a member of Christ by faith and thus share in His anointing, so that I may as prophet confess His Name, as priest present myself a living sacrifice of thankfulness to Him, and as king fight with a free and good conscience against sin and the devil in this life, and hereafter reign with Him eternally over all creatures.

33 Why is He called God's only begotten Son, since we also are children of God?

Because Christ alone is the eternal, natural Son of God. We, however, are children of God by adoption, through grace, for Christ's sake.

34 Why do you call Him our Lord?

Because He has ransomed us, body and soul, from all our sins, not with silver or gold but with His precious blood, and has freed us from all the power of the devil to make us His own possession.

35 What do you confess when you say: He was conceived by the Holy Spirit, born of the virgin Mary?

The eternal Son of God, who is and remains true and eternal God, took upon Himself true human nature from the flesh and blood of the virgin Mary, through the working of the Holy Spirit. Thus He is also the true seed of David, and like His brothers in every respect, yet without sin.

36 What benefit do you receive from the holy conception and birth of Christ?

He is our Mediator, and with His innocence and perfect holiness covers, in the sight of God, my sin, in which I was conceived and born.

37 What do you confess when you say that He suffered?

During all the time He lived on earth, but especially at the end, Christ bore in body and soul the wrath of God against the sin of the whole human race. Thus, by His suffering, as the only atoning sacrifice, He has redeemed our body and soul from everlasting damnation, and obtained for us the grace of God, righteousness, and eternal life.

38 Why did He suffer under Pontius Pilate as judge?

Though innocent, Christ was condemned by an earthly judge, and so He freed us from the severe judgment of God that was to fall on us.

39 Does it have a special meaning that Christ was crucified and did not die in a different way?

Yes. Thereby I am assured that He took upon Himself the curse which lay on me, for a crucified one was cursed by God.

40 Why was it necessary for Christ to humble Himself even unto death?

Because of the justice and truth of God satisfaction for our sins could be made in no other way than by the death of the Son of God.

41 Why was he buried?

His burial testified that He had really died.

42 Since Christ has died for us, why do we still have to die?

Our death is not a payment for our sins, but it puts an end to sin and is an entrance into eternal life.

43 What further benefit do we receive from Christ's sacrifice and death on the cross?

Through Christ's death our old nature is crucified, put to death, and buried with Him, so that the evil desires of the flesh may no longer reign in us, but that we may offer ourselves to Him as a sacrifice of thankfulness.

44 Why is there added: He descended into hell?

In my greatest sorrows and temptations I may be assured and comforted that my Lord Jesus Christ, by His unspeakable anguish, pain, terror, and agony, which He endured throughout all His sufferings but especially on the cross, has delivered me from the anguish and torment of hell.

45 How does Christ's resurrection benefit us?

First, by His resurrection He has overcome death, so that He could make us share in the righteousness which He had obtained for us by His death. Second, by His power we too are raised up to a new life. Third, Christ's resurrection is to us a sure pledge of our glorious resurrection.

46 What do you confess when you say, He ascended into heaven?

That Christ, before the eyes of His disciples, was taken up from the earth into heaven, and that He is there for our benefit until He comes again to judge the living and the dead.

47 Is Christ, then, not with us until the end of the world, as He has promised us?

Christ is true man and true God. With respect to His human nature He is no longer on earth, but with respect to His divinity, majesty, grace, and Spirit He is never absent from us.

48 But are the two natures in Christ not separated from each other if His human nature is not present wherever His divinity is?

Not at all, for His divinity has no limits and is present everywhere. So it must follow that His divinity is indeed beyond the human nature which He has taken on and nevertheless is within this human nature and remains personally united with it.

49 How does Christ's ascension into heaven benefit us?

First, He is our Advocate in heaven before His Father. Second, we have our flesh in heaven as a sure pledge that He, our Head, will also take us, His members, up to Himself. Third, He sends us His Spirit as a counter-pledge, by whose power we seek the things that are above, where Christ is, seated at the right hand of God, and not the things that are on earth.

50 Why is it added, And sits at the right hand of God?

Christ ascended into heaven to manifest Himself there as Head of His Church, through whom the Father governs all things.

51 How does the glory of Christ, our Head, benefit us?

First, by His Holy Spirit He pours out heavenly gifts upon us, His members. Second, by His power He defends and preserves us against all enemies.

52 What comfort is it to you that Christ will come to judge the living and the dead?

In all my sorrow and persecution I lift up my head and eagerly await as judge from heaven the very same person who before has submitted Himself to the judgment of God for my sake, and has removed all the curse from me. He will cast all His and my enemies into everlasting condemnation, but He will take me and all His chosen ones to Himself into heavenly joy and glory.

53 What do you believe concerning the Holy Spirit?

First, He is, together with the Father and the Son, true and eternal God. Second, He is also given to me, to make me by true faith share in Christ and all His benefits, to comfort me, and to remain with me forever.

54 What do you believe concerning the holy catholic Christian church?

I believe that the Son of God, out of the whole human race, from the beginning of the world to its end, gathers, defends, and preserves for Himself, by His Spirit and Word, in the unity of the true faith, a church chosen to everlasting life. And I believe that I am and forever shall remain a living member of it.

55 What do you understand by the communion of saints?

First, that believers, all and everyone, as members of Christ have communion with Him and share in all His treasures and gifts. Second, that everyone is duty-bound to use his gifts readily and cheerfully for the benefit and well-being of the other members.

56 What do you believe concerning the forgiveness of sins?

I believe that God, because of Christ's satisfaction, will no more remember my sins, nor my sinful nature, against which I have to struggle all my life, but He will graciously grant me the righteousness of Christ, that I may never come into condemnation.

57 What comfort does the resurrection of the body offer you?

Not only shall my soul after this life immediately be taken up to Christ, my Head, but also this my flesh, raised by the power of Christ, shall be reunited with my soul and made like Christ's glorious body.

58 What comfort do you receive from the article about the life everlasting?

Since I now already feel in my heart the beginning of eternal joy, I shall after this life possess perfect blessedness, such as no eye has seen, nor ear heard, nor the heart of man conceived-- a blessedness in which to praise God forever.

59 But what does it help you now that you believe all this?

In Christ I am righteous before God and heir to life everlasting.

60 How are you righteous before God?

Only by true faith in Jesus Christ. Although my conscience accuses me that I have grievously sinned against all God's commandments, have never kept any of them, and am still inclined to all evil, yet God, without any merit of my own, out of mere grace, imputes to me the perfect satisfaction, righteousness, and holiness of Christ. He grants these to me as if I had never had nor committed any sin, and as if I myself had accomplished all the obedience which Christ has rendered for me, if only I accept this gift with a believing heart.

61 Why do you say that you are righteous only by faith?

Not that I am acceptable to God on account of the worthiness of my faith, for only the satisfaction, righteousness, and holiness of Christ is my righteousness before God. I can receive this righteousness and make it mine my own by faith only.

62 But why can our good works not be our righteousness before God, or at least a part of it?

Because the righteousness which can stand before God's judgment must be absolutely perfect and in complete agreement with the law of God, whereas even our best works in this life are all imperfect and defiled with sin.

63 But do our good works earn nothing, even though God promises to reward them in this life and the next?

This reward is not earned; it is a gift of grace.

64 Does this teaching not make people careless and wicked?

No. It is impossible that those grafted into Christ by true faith should not bring forth fruits of thankfulness.

65 Since then faith alone makes us share in Christ and all His benefits, where does this faith come from?

From the Holy Spirit, who works it in our hearts by the preaching of the gospel, and strengthens it by the use of the sacraments.

66 What are the sacraments?

The sacraments are holy, visible signs and seals. They were instituted by God so that by their use He might the more fully declare and seal to us the promise of the gospel. And this is the promise: that God graciously grants us forgiveness of sins and everlasting life because of the one sacrifice of Christ accomplished on the cross.

67 Are both the Word and the sacraments then intended to focus our faith on the sacrifice of Jesus Christ on the cross as the only ground of our salvation?

Yes, indeed. The Holy Spirit teaches us in the gospel and assures us by the sacraments that our entire salvation rests on Christ's one sacrifice for us on the cross.

68 How many sacraments has Christ instituted in the new covenant?

Two: holy baptism and the holy supper.

69 How does holy baptism signify and seal to you that the one sacrifice of Christ on the cross benefits you?

In this way: Christ instituted this outward washing and with it gave the promise that, as surely as water washes away the dirt from the body, so certainly His blood and Spirit wash away the impurity of my soul, that is, all my sins.

70 What does it mean to be washed with Christ's blood and Spirit?

To be washed with Christ's blood means to receive forgiveness of sins from God, through grace, because of Christ's blood, poured out for us in His sacrifice on the cross. To be washed with His Spirit means to be renewed by the Holy Spirit and sanctified to be members of Christ, so that more and more we become dead to sin and lead a holy and blameless life.

71 Where has Christ promised that He will wash us with His blood and Spirit as surely as we are washed with the water of baptism?

In the institution of baptism, where He says: Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. He who believes and is baptized will be saved, but he who does not believe will be condemned. This promise is repeated where Scripture calls baptism the washing of regeneration and the washing away of sins.

72 Does this outward washing with water itself wash away sins?

No, only the blood of Jesus Christ and the Holy Spirit cleanse us from all sins.

73 Why then does the Holy Spirit call baptism the washing of regeneration and the washing away of sins?

God speaks in this way for a good reason. He wants to teach us that the blood and Spirit of Christ remove our sins just as water takes away dirt from the body. But, even more important, He wants to assure us by this divine pledge and sign that we are as truly cleansed from our sins spiritually as we are bodily washed with water.

74 Should infants, too, be baptized?

Yes. Infants as well as adults belong to God's covenant and congregation. Through Christ's blood the redemption from sin and the Holy Spirit, who works faith, are promised to them no less than to adults. Therefore, by baptism, as sign of the covenant, they must be grafted into the Christian church and distinguished from the children of unbelievers. This was done in the old covenant by circumcision, in place of which baptism was instituted in the new covenant.

75 How does the Lord's Supper signify and seal to you that you share in Christ's one sacrifice on the cross and in all His gifts?

In this way: Christ has commanded me and all believers to eat of this broken bread and drink of this cup in remembrance of Him. With this command He gave these promises: First, as surely as I see with my eyes the bread of the Lord broken for me and the cup given to me, so surely was His body offered for me and His blood poured out for me on the cross. Second, as surely as I receive from the hand of the minister and taste with my mouth the bread and the cup of the Lord as sure signs of Christ's body and blood, so surely does He Himself nourish and refresh my soul to everlasting life with His crucified body and shed blood.

76 What does it mean to eat the crucified body of Christ and to drink His shed blood?

First, to accept with a believing heart all the suffering and the death of Christ, and so receive forgiveness of sins and life eternal. Second, to be united more and more to His sacred body through the Holy Spirit, who lives both in Christ and in us. Therefore, although Christ is in heaven and we are on earth, yet we are flesh of His flesh and bone of His bones, and we forever live and are governed by one Spirit, as the members of our body are by one soul.

77 Where has Christ promised that He will nourish and refresh believers with His body and blood as surely as they eat of this broken bread and drink of this cup?

In the institution of the Lord's supper: The Lord Jesus on the night when He was betrayed took bread, and when He had given thanks, He broke it and said, "This is my body which is for you. Do this in remembrance of me." In the same way also the cup, after supper, saying, "Do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes. This promise is repeated by Paul where he says: The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread.

78 Are then the bread and wine changed into the real body and blood of Christ?

No. Just as the water of baptism is not changed into the blood of Christ and is not the washing away of sins itself but is simply God's sign and pledge, so also the bread in the Lord's supper does not become the body of Christ itself, although it is called Christ's body in keeping with the nature and usage of sacraments.

79 Why then does Christ call the bread His body and the cup His blood, or the new covenant in His blood, and why does Paul speak of a participation in the body and blood of Christ?

Christ speaks in this way for a good reason: He wants to teach us by His supper that as bread and wine sustain us in this temporal life, so His crucified body and shed blood are true food and drink for our souls to eternal life. But, even more important, He wants to assure us by this visible sign and pledge, first, that through the working of the Holy Spirit we share in His true body and blood as surely as we receive with our mouth these holy signs in remembrance of Him, and, second, that all His suffering and obedience are as certainly ours as if we personally had suffered and paid for our sins.

80 What difference is there between the Lord's supper and the papal mass?

The Lord's supper testifies to us, first, that we have complete forgiveness of all our sins through the one sacrifice of Jesus Christ, which He Himself accomplished on the cross once for all; and, second, that through the Holy Spirit we are grafted into Christ, who with His true body is now in heaven at the right hand of the Father, and this is where He wants to be worshipped. But the mass teaches, first, that the living and the dead do not have forgiveness of sins through the suffering of Christ unless He is still offered for them daily by the priests; and, second, that Christ is bodily present in the form of bread and wine, and there is to be worshipped. Therefore the mass is basically nothing but a denial of the one sacrifice and suffering of Jesus Christ, and an accursed idolatry.

81 Who are to come to the table of the Lord?

Those who are truly displeased with themselves because of their sins and yet trust that these are forgiven them and that their remaining weakness is covered by the suffering and death of Christ, and who also desire more and more to strengthen their faith and amend their life. But hypocrites and those who do not repent eat and drink judgment upon themselves.

82 Are those also to be admitted to the Lord's supper who by their confession and life show that they are unbelieving and ungodly?

No, for then the covenant of God would be profaned and His wrath kindled against the whole congregation. Therefore, according to the command of Christ and His apostles, the Christian church is duty-bound to exclude such persons by the keys of the kingdom of heaven, until they amend their lives.

83 What are the keys of the kingdom of heaven?

The preaching of the holy gospel and church discipline. By these two the kingdom of heaven is opened to believers and closed to unbelievers.

84 How is the kingdom of heaven opened and closed by the preaching of the gospel?

According to the command of Christ, the kingdom of heaven is opened when it is proclaimed and publicly testified to each and every believer that God has really forgiven all their sins for the sake of Christ's merits, as often as they by true faith accept the promise of the gospel. The kingdom of heaven is closed when it is proclaimed and testified to all unbelievers and hypocrites that the wrath of God and eternal condemnation rest on them as long as they do not repent. According to this testimony of the gospel, God will judge both in this life and in the life to come.

85 How is the kingdom of heaven closed and opened by church discipline?

According to the command of Christ, people who call themselves Christians but show themselves to be unchristian in doctrine or life are first repeatedly admonished in a brotherly manner. If they do not give up their errors or wickedness, they are reported to the church, that is, to the elders. If they do not heed also their admonitions, they are forbidden the use of the sacraments, and they are excluded by the elders from the Christian congregation, and by God Himself from the kingdom of Christ. They are again received as members of Christ and of the church when they promise and show real amendment.

86 Since we have been delivered from our misery by grace alone through Christ, without any merit of our own, why must we yet do good works?

Because Christ, having redeemed us by His blood, also renews us by His Holy Spirit to be His image, so that with our whole life we may show ourselves thankful to God for His benefits, and He may be praised by us. Further, that we ourselves may be assured of our faith by its fruits, and that by our godly walk of life we may win our neighbours for Christ.

87 Can those be saved who do not turn to God from their ungrateful and impenitent walk of life?

By no means. Scripture says that no unchaste person, idolater, adulterer, thief, greedy person, drunkard, slanderer, robber, or the like shall inherit the kingdom of God.

88 What is the true repentance or conversion of man?

It is the dying of the old nature and the coming to life of the new.

89 What is the dying of the old nature?

It is to grieve with heartfelt sorrow that we have offended God by our sin, and more and more to hate it and flee from it.

90 What is the coming to life of the new nature?

It is a heartfelt joy in God through Christ, and a love and delight to live according to the will of God in all good works.

91 But what are good works?

Only those which are done out of true faith, in accordance with the law of God, and to His glory, and not those based on our own opinion or on precepts of men.

92 What is the law of the LORD?

God spoke all these words, saying: I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. 1. You shall have no other gods before Me. 2. You shall not make for yourself a graven image, 2. or any likeness of anything that is in heaven above, 2. or that is in the earth beneath, 2. or that is in the water under the earth; 2. you shall not bow down to them or serve them; 2. for I the LORD your God am a jealous God, 2. visiting the iniquity of the fathers upon the children 2. to the third and fourth generation 2. of those who hate Me, 2. but showing steadfast love to thousands of those 2. who love Me and keep My commandments. 3. You shall not take the Name of the LORD your God 3. in vain; 3. for the LORD will not hold him guiltless 3. who takes His Name in vain. 4. Remember the sabbath day, to keep it holy. 4. Six days you shall labour, and do all your work; 4. but the seventh day is a sabbath to the LORD your 4. God; 4. in it you shall not do any work, 4. you, or your son, or your daughter, 4. your manservant, or your maidservant, 4. or your cattle, 4. or the sojourner who is within your gates; 4. for in six days the LORD made heaven and earth, 4. the sea, and all that is in them, 4. and rested the seventh day; 4. therefore the LORD blessed the sabbath day 4. and hallowed it. 5. Honour your father and your mother, 5. that your days may be long 5. in the land which the LORD your God gives you. 6. You shall not kill. 7. You shall not commit adultery. 8. You shall not steal. 9. You shall not bear false witness against your neighbour. 10. you shall not covet your neighbour's house; 10. you shall not covet your neighbour's wife, 10. or his manservant, or his maidservant, 10. or his ox, or his ass, 10. or anything that is your neighbour's.

93 How are these commandments divided?

Into two parts. The first teaches us how to live in relation to God; the second, what duties we owe our neighbour.

94 What does the LORD require in the first commandment?

That for the sake of my very salvation I avoid and flee all idolatry, witchcraft, superstition, and prayer to saints or to other creatures. Further, that I rightly come to know the only true God. trust in Him alone, submit to Him with all humility and patience, expect all good from Him only, and love, fear, and honour Him with all my heart. In short, that I forsake all creatures rather than do the least thing against His will.

95 What is idolatry?

Idolatry is having or inventing something in which to put our trust instead of, or in addition to, the only true God who has revealed Himself in His Word.

96 What does God require in the second commandment?

We are not to make an image of God in any way, nor to worship Him in any other manner than He has commanded in His Word.

97 May we then not make any image at all?

God cannot and may not be visibly portrayed in any way. Creatures may be portrayed, but God forbids us to make or have any images of them in order to worship them or to serve God through them.

98 But may images not be tolerated in the churches as "books for the laity"?

No, for we should not be wiser than God. He wants His people to be taught not by means of dumb images but by the living preaching of His Word.

99 What is required in the third commandment?

We are not to blaspheme or to abuse the Name of God by cursing, perjury, or unnecessary oaths, nor to share in such horrible sins by being silent bystanders. In short, we must use the holy Name of God only with fear and reverence, so that we may rightly confess Him, call upon Him, and praise Him in all our words and works.

100 Is the blaspheming of God's Name by swearing and cursing such a grievous sin that God is angry also with those who do not prevent and forbid it as much as they can?

Certainly, for no sin is greater or provokes God's wrath more than the blaspheming of His Name. That is why He commanded it to be punished with death.

101 But may we swear an oath by the Name of God in a godly manner?

Yes, when the government demands it of its subjects, or when necessity requires it, in order to maintain and promote fidelity and truth, to God's glory and for our neighbour's good. Such oath-taking is based on God's Word and was therefore rightly used by saints in the Old and the New Testament.

102 May we also swear by saints or other creatures?

No. A lawful oath is a calling upon God, who alone knows the heart, to bear witness to the truth, and to punish me if I swear falsely. No creature is worthy of such honour.

103 What does God require in the fourth commandment?

First, that the ministry of the gospel and the schools be maintained and that, especially on the day of rest, I diligently attend the church of God to hear God's Word, to use the sacraments, to call publicly upon the LORD, and to give Christian offerings for the poor. Second, that all the days of my life I rest from my evil works, let the LORD work in me through His Holy Spirit, and so begin in this life the eternal sabbath.

104 What does God require in the fifth commandment?

That I show all honour, love, and faithfulness to my father and mother and to all those in authority over me, submit myself with due obedience to their good instruction and discipline, and also have patience with their weaknesses and shortcomings, since it is God's will to govern us by their hand.

105 What does God require in the sixth commandment?

I am not to dishonour, hate, injure, or kill my neighbour by thoughts, words, or gestures, and much less by deeds, whether personally or through another; rather, I am to put away all desire of revenge. Moreover, I am not to harm or recklessly endanger myself. Therefore, also, the government bears the sword to prevent murder.

106 But does this commandment speak only of killing?

By forbidding murder God teaches us that He hates the root of murder, such as envy, hatred, anger, and desire of revenge, and that He regards all these as murder.

107 Is it enough, then, that we do not kill our neighbour in any such way?

No. When God condemns envy, hatred, and anger, He commands us to love our neighbour as ourselves, to show patience, peace, gentleness, mercy, and friendliness toward him, to protect him from harm as much as we can, and to do good even to our enemies.

108 What does the seventh commandment teach us?

That all unchastity is cursed by God. We must therefore detest it from the heart and live chaste and disciplined lives, both within and outside of holy marriage.

109 Does God in this commandment forbid nothing more than adultery and similar shameful sins?

Since we, body and soul, are temples of the Holy Spirit, it is God's will that we keep ourselves pure and holy. Therefore He forbids all unchaste acts, gestures, words, thoughts, desires, and whatever may entice us to unchastity.

110 What does God forbid in the eighth commandment?

God forbids not only outright theft and robbery but also such wicked schemes and devices as false weights and measures, deceptive merchandising, counterfeit money, and usury; we must not defraud our neighbour in any way, whether by force or by show of right. In addition God forbids all greed and all abuse or squandering of His gifts.

111 What does God require of you in this commandment?

I must promote my neighbour's good wherever I can and may, deal with him as I would like others to deal with me, and work faithfully so that I may be able to give to those in need.

112 What is required in the ninth commandment?

I must not give false testimony against anyone, twist no one's words, not gossip or slander, nor condemn or join in condemning anyone rashly and unheard. Rather, I must avoid all lying and deceit as the devil's own works, under penalty of God's heavy wrath. In court and everywhere else, I must love the truth, speak and confess it honestly, and do what I can to defend and promote my neighbour's honour and reputation.

113 What does the tenth commandment require of us?

That not even the slightest thought or desire contrary to any of God's commandments should ever arise in our heart. Rather, we should always hate all sin with all our heart, and delight in all righteousness.

114 But can those converted to God keep these commandments perfectly?

No. In this life even the holiest have only a small beginning of this obedience. Nevertheless, with earnest purpose they do begin to live not only according to some but to all the commandments of God.

115 If in this life no one can keep the ten commandments perfectly, why does God have them preached so strictly?

First, that throughout our life we may more and more become aware of our sinful nature, and therefore seek more eagerly the forgiveness of sins and righteousness in Christ. Second, that we may be zealous for good deeds and constantly pray to God for the grace of the Holy Spirit, that He may more and more renew us after God's image, until after this life we reach the goal of perfection.

116 Why is prayer necessary for Christians?

Because prayer is the most important part of the thankfulness which God requires of us. Moreover, God will give His grace and the Holy Spirit only to those who constantly and with heartfelt longing ask Him for these gifts and thank Him for them.

117 What belongs to a prayer which pleases God and is heard by Him?

First, we must from the heart call upon the one true God only, who has revealed Himself in His Word, for all that He has commanded us to pray. Second, we must thoroughly know our need and misery, so that we may humble ourselves before God. Third, we must rest on this firm foundation that, although we do not deserve it, God will certainly hear our prayer for the sake of Christ our Lord, as He has promised us in His Word.

118 What has God commanded us to ask of Him?

All the things we need for body and soul, as included in the prayer which Christ our Lord Himself taught us.

119 What is the Lord's prayer?

Our Father who art in heaven, Hallowed be Thy Name. Thy kingdom come, Thy will be done, On earth as it is in heaven. Give us this day our daily bread; And forgive us our debts, As we also have forgiven our debtors; And lead us not into temptation, But deliver us from the evil one. For Thine is the kingdom, and the power, and the glory, for ever. Amen.

120 Why has Christ commanded us to address God as Our Father?

To awaken in us at the very beginning of our prayer that childlike reverence and trust toward God which should be basic to our prayer: God has become our Father through Christ and will much less deny us what we ask of Him in faith than our fathers would refuse us earthly things.

121 Why is there added, Who art in heaven?

These words teach us not to think of God's heavenly majesty in an earthly manner, and to expect from His almighty power all things we need for body and soul.

122 What is the first petition?

Hallowed be Thy Name. That is: Grant us first of all that we may rightly know Thee, and sanctify, glorify, and praise Thee in all Thy works, in which shine forth Thy almighty power, wisdom, goodness, righteousness, mercy, and truth. Grant us also that we may so direct our whole life-- our thoughts, words, and actions-- that Thy Name is not blasphemed because of us but always honoured and praised.

123 What is the second petition?

Thy kingdom come. That is: So rule us by Thy Word and Spirit that more and more we submit to Thee. Preserve and increase Thy church. Destroy the works of the devil, every power that raises itself against Thee, and every conspiracy against Thy holy Word. Do all this until the fulness of Thy kingdom comes, wherein Thou shalt be all in all.

124 What is the third petition?

Thy will be done, on earth as it is in heaven. That is: Grant that we and all men may deny our own will, and without any murmuring obey Thy will, for it alone is good. Grant also that everyone may carry out the duties of his office and calling as willingly and faithfully as the angels in heaven.

125 What is the fourth petition?

Give us this day our daily bread. That is: Provide us with all our bodily needs so that we may acknowledge that Thou art the only fountain of all good, and that our care and labour, and also Thy gifts, cannot do us any good without Thy blessing. Grant therefore that we may withdraw our trust from all creatures, and place it only in Thee.

126 What is the fifth petition?

And forgive us our debts, as we also have forgiven our debtors. That is: For the sake of Christ's blood, do not impute to us, wretched sinners; any of our transgressions, nor the evil which still clings to us, as we also find this evidence of Thy grace in us that we are fully determined wholeheartedly to forgive our neighbor.

127 What is the sixth petition?

And lead us not into temptation, but deliver us from the evil one. That is: In ourselves we are so weak that we cannot stand even for a moment. Moreover, our sworn enemies-- the devil, the world, and our own flesh-- do not cease to attack us. Wilt Thou, therefore, uphold and strengthen us by the power of Thy Holy Spirit, so that in this spiritual war we may not go down to defeat, but always firmly resist our enemies, until we finally obtain the complete victory.

128 How do you conclude your prayer?

For Thine is the kingdom, and the power, and the glory, for ever. That is: All this we ask of Thee because, as our King, having power over all things, Thou art both willing and able to give us all that is good, and because not we but Thy holy Name should so receive all glory for ever.

129 What does the word Amen mean?

Amen means: It is true and certain. For God has much more certainly heard my prayer than I feel in my heart that I desire this of Him.

Keach's Catechism

1 Who is the first and best of beings?

God is the first and best of beings.

2 What is the chief end of man?

Man's chief end is to glorify God and to enjoy Him forever.

3 How do we know there is a God?

The light of nature in man, and the works of God, plainly declare that there is a God; but His Word and Spirit only, do effectually reveal Him unto us for our salvation.

4 What is the Word of God?

The Scriptures of the Old and New Testaments, being given by divine inspiration, are the Word of God, the only infallible rule of faith and practice.

5 How do we know that the Bible is the Word of God?

The Bible evidences itself to be God's Word by the heavenliness of its doctrine, the unity of its parts, its power to convert sinners and to edify saints; but the Spirit of God only, bearing witness by and with the Scriptures in our hearts, is able fully to persuade us that the Bible is the Word of God.

6 May all men make use of the Scriptures?

All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Scriptures.

7 What do the Scriptures principally teach?

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

8 What is God?

God is a Spirit, infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness and truth.

9 Are there more gods than one?

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

10 How many persons are there in the Godhead?

There are three persons in the Godhead, the Father, the Son, and the Holy Spirit; and these three are one God, the same in essence, equal in power and glory.

11 What are the decrees of God?

The decrees of God are His eternal purpose, according to the counsel of His will, whereby for His own glory, He has fore-ordained whatsoever comes to pass

12 How does God execute His decrees?

God executes His decrees in the works of creation and providence.

13 What is the work of creation?

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.

14 How did God create man?

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

15 What are God's works of providence?

God's works of providence are His most holy, wise, and powerful preserving and governing all His creatures, and all their actions.

16 What special act of providence did God exercise towards man, in the estate wherein he was created?

When God had created man, He entered into a covenant of works 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.

17 Did our first parents continue in the estate wherein they were created?

Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.

18 What is sin?

Sin is any want of conformity unto, or transgression of, the law of God.

19 What was the sin whereby our first parents fell from the estate wherein they were created?

The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit.

20 Did all mankind fall in Adam's first transgression?

The covenant being made with Adam, not only for himself but for his posterity, all mankind, descending from him by ordinary generation, sinned in him, and fell with him in his first transgression.

21 Into what estate did the fall bring mankind?

The fall brought mankind into an estate of sin and misery.

22 Wherein consists the sinfulness of that estate whereunto man fell?

The sinfulness of that estate whereunto man fell, consists in the guilt of Adam's first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin, together with all actual transgressions which proceed from it.

23 What is the misery of that estate whereunto man fell?

All mankind, by their fall lost communion with God, are under His wrath and curse, and 80 made liable to all the miseries of this life, to death itself, and to the pains of hell forever.

24 Did God leave all mankind to perish in the estate of sin and misery?

God, out of His mere good pleasure, from all eternity, having chosen a people to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation, by a Redeemer.

25 Who is the Redeemer of God's elect?

The only Redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God, became man, and so was and continues to be God and man, in two distinct natures and one person, forever.

26 How did Christ, being the Son of God, become man?

Christ, the Son of God became man by taking to himself a true body and a reasonable soul; being conceived by the power of the Holy Spirit in the womb of the Virgin Mary and born of her, yet without sin.

27 What offices does Christ execute as our Redeemer?

Christ, as our Redeemer, executes the offices of a prophet, of a priest, and of a king, both in His estate of humiliation and exaltation.

28 How does Christ execute the office of a prophet?

Christ executes the office of a prophet, in revealing to us, by this Word and Spirit, the will of God for our salvation.

29 How does Christ execute the office of a priest?

Christ executes the office of a priest, in His once offering up of Himself, a sacrifice to satisfy divine justice, and reconcile us to God, and in making continual intercession for us.

30 How does Christ execute the office of a king?

Christ executes the office of a king, in subduing us to Himself, in ruling and defending us, and in restraining and conquering all His and our enemies.

31 Wherein did Christ's humiliation consist?

Christ's humiliation consisted in His being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross, in being buried, and continuing under the power of death for a time.

32 Wherein consists Christ's exaltation?

Christ's exaltation consists in His rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.

33 How are we made partakers of the redemption purchased by Christ?

We are made partakers of the redemption purchased by Christ, by the effectual application of it to us, by His Holy Spirit.

34 How does the Spirit apply to us the redemption purchased by Christ?

The Spirit applies to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.

35 What is effectual calling?

Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, He does persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel.

36 What benefits do they that are effectually called, partake of in this life?

They that are effectually called, do in this life partake of justification, adoption, sanctification, and the several benefits which in this life do either accompany or flow from them.

37 What is justification?

Justification is an act of God's free grace, wherein He pardons all our sins, and accepts us as righteous in His sight, only for the righteousness of Christ imputed to us, and received by faith alone.

38 What is adoption?

Adoption is an act of God's free grace, whereby we are received into the number, and have a right to all the privileges of the sons of God.

39 What is sanctification?

Sanctification is a work of God's free grace whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.

40 What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?

The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God's love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance therein to the end.

41 What benefits do believers receive from Christ at death?

The souls of believers are at death made perfect in holiness, and do immediately pass into glory, and their bodies, being still united to Christ, do rest in their graves till the resurrection.

42 What benefits do believers receive from Christ at the Resurrection?

At the resurrection, believers become raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoyment of God to all eternity.

43 What shall be done to the wicked at death?

The souls of the wicked shall at death, be cast into the torments of hell, and their bodies lie in their graves till the resurrection and judgement of the great day.

44 What shall be done to the wicked at the day of judgement?

At the day of judgement, the bodies of the wicked, being raised out of their graves, shall be sentenced, together with their souls, to unspeakable torments with the devil and his angels forever.

45 What is the duty which God requires of man?

The duty which God requires of man, is obedience to His revealed will.

46 What did God at first reveal to man for the rule of his obedience?

The rule which God at first revealed to man for his obedience was the moral law.

47 Where is the moral law summarily comprehended?

The moral law is summarily comprehended in the Ten Commandments.

48 What is the sum of the Ten Commandments?

The sum of the Ten Commandments is, to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves.

49 What is the preface to the Ten Commandments?

The preface to the Ten Commandments is, "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage."

50 What does the preface to the Ten Commandments teach us?

The preface to the Ten Commandments teaches us, that because God is the Lord, and our God and Redeemer, therefore we are bound to keep all His commandments.

51 Which is the first commandment?

The first commandment is, "Thou shalt have no other Gods before me."

52 What is required in the first commandment?

The first commandment requires us to know and acknowledge God to be the only true God, and our God, and to worship and glorify Him accordingly.

53 What is forbidden in the first commandment?

The first commandment forbids the denying, or not worshipping and glorifying the true God, as God and our God; and the giving that worship and glory to any other, which is due unto Him alone.

54 What are we especially taught by these words, "before me," in the first commandment?

These words, "before me", in the first commandment, teach us, that God, who sees all things, takes notice of, and is much displeased with the sin of having any other God.

55 Which is the second commandment?

The second commandment is, "Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me: and showing mercy unto thousands of them that love me and keep my commandments."

56 What is required in the second commandment?

The second commandment requires the receiving, observing, and keeping pure and entire, all such religious worship and ordinances, as God has appointed in His Word.

57 What is forbidden in the second commandment?

The second commandment forbids the worshipping of God by images, or any other way not appointed in His Word.

58 What are the reasons annexed to the second commandment?

The reasons annexed to the second commandment, are, God's sovereignty over us, His propriety in us, and the zeal He has for His own worship.

59 Which is the third commandment?

The third commandment is, "Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain."

60 What is required in the third commandment?

The third commandment requires the holy and reverent use of God's names, titles, attributes, ordinances, words, and works.

61 What is forbidden in the third commandment?

The third commandment forbids all profaning and abusing of any thing whereby God makes Himself known.

62 What is the reason annexed to the third commandment?

The reason annexed to the third commandment is, that howsoever the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape His righteous judgment.

63 Which is the fourth commandment?

The fourth commandment is, "Remember the Sabbath day to keep it holy. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day and hallowed it."

64 What is required in the fourth commandment?

The fourth commandment requires the keeping holy to God such set times as He has appointed in His Word, expressly one whole day in seven to be a holy Sabbath to Himself.

65 Which day of the seven has God appointed to be the weekly Sabbath?

From the creation of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath.

66 How is the Sabbath to be sanctified?

The Sabbath is to sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days, and spending the time in the public and private exercises of God's worship, except so much as is to be taken up in the works of necessity and mercy.

67 What is forbidden in the fourth commandment?

The fourth commandment forbids the omission or careless performance of the duties required, and the profaning the day by idleness, or doing that which is in itself sinful, or by unnecessary thoughts, words, or works, about worldly employments or recreations.

68 What are the reasons annexed to the fourth commandment?

The reasons annexed to the fourth commandment are, God's allowing us six days of the week for our own employments, His challenging a special propriety in the seventh, His own example and His blessing the Sabbath day.

69 Which is the fifth commandment?

The fifth commandment is, "Honor thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee."

70 What is required in the fifth commandment?

The fifth commandment requires the preserving the honor, and performing the duties, belonging to every one in their several places and relations, as superiors, inferiors, or equals.

71 What is forbidden in the fifth commandment?

The fifth commandment forbids the neglecting of, or doing anything against the honor and duty which belongs to every one in their several places and relations.

72 What is the reason annexed to the fifth commandment?

The reason annexed to the fifth commandment is a promise of long life and prosperity (as far as it shall serve God's glory and their own good), to all such as keep this commandment.

73 Which is the sixth commandment?

The sixth commandment is, "Thou shalt not kill."

74 What is required in the sixth commandment?

The sixth commandment requires all lawful endeavors to preserve our own life and the life of others.

75 What is forbidden in the sixth commandment?

The sixth commandment forbids the taking away our own life, or the life of our neighbor unjustly, or whatsoever tends thereto.

76 Which is the seventh commandment?

The seventh commandment is, "Thou shalt not commit adultery."

77 What is required in the seventh commandment?

The seventh commandment requires the preservation of our own and our neighbor's chastity, in heart, speech, and behavior.

78 What is forbidden in the seventh commandment?

The seventh commandment forbids all unchaste thoughts, words, and actions.

79 Which is the eighth commandment?

The eighth commandment is, "Thou shalt not steal."

80 What is required in the eighth commandment?

The eighth commandment requires the lawful procuring and furthering the wealth and outward state of ourselves and others.

81 What is forbidden in the eighth commandment?

The eighth commandment forbids whatsoever does or may unjustly hinder our own or our neighbor's wealth or outward state.

82 Which is the ninth commandment?

The ninth commandment is, "Thou shalt not bear false witness against thy neighbor."

83 What is required in the ninth commandment?

The ninth commandment requires the maintaining and promoting of truth between man and man, and of our own and our neighbor's good name, especially in witness bearing.

84 What is forbidden in the ninth commandment?

The ninth commandment forbids whatsoever is pre- judicial to truth, or injurious to our own, or our neighbor's good name.

85 Which is the tenth commandment?

The tenth commandment is, "Thou shalt not covet thy neighbor's house. Thou shalt not covet thy neighbor's wife, nor his man servant, nor his maid servant, nor his ox, nor his ass, nor anything that is thy neighbor's."

86 What is required in the tenth commandment?

The tenth commandment requires full contentment with our own condition, with a right and charitable frame of spirit towards our neighbor, and all that is his.

87 What is forbidden in the tenth commandment?

The tenth commandment forbids all discontentment with our own estate, envying or grieving at the good of our neighbor, and all inordinate motions and affections to anything that is his.

88 Is any man able perfectly to keep the commandments of God?

No mere man, since the fall, is able in this life, perfectly to keep the commandments of God, but daily breaks them in thought, word, and deed.

89 What then is the purpose of the law since the fall?

The purpose of the law, since, the fall, is to reveal the perfect righteousness of God, that His people may know his will for their lives and the ungodly, being convicted of their sin, may be restrained therein and brought to Christ for salvation.

90 Are all transgressions of the law equally heinous?

Some sins in themselves and by reason of several aggravations, are more heinous in the sight of God than others.

91 What does every sin deserve?

Every sin deserves God's wrath and curse, both in this life, and in that which is to come.

92 What does God require of us, that we may escape His wrath and curse, due to us for sin?

To escape the wrath and curse of God due to us for sin, God requires of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward and ordinary means whereby Christ communicates to us the benefits of redemption.

93 What is faith in Jesus Christ?

Faith in Jesus Christ is a saving grace, whereby we receive and rest upon Him alone for salvation, as He is offered to us in the Gospel.

94 What is repentance unto life?

Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, does, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience.

95 What are the outward and ordinary means whereby Christ communicates to us the benefits of redemption?

The outward and ordinary means whereby Christ communicates to us the benefits of redemption are His ordinances, especially the Word, Baptism, the Lord's Supper and Prayer; all which are made effectual to the elect for salvation.

96 How is the Word made effectual to salvation?

The Spirit of God makes the reading, but especially the preaching of the Word an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith unto salvation.

97 How is the Word to be read and heard that it may become effectual to salvation?

That the Word may become effectual to salvation we must attend thereunto with diligence, preparation and prayer, receive it in faith and love, lay it up in our hearts and practice it in our lives.

98 How do Baptism and the Lord's Supper become effectual means of salvation?

Baptism and the Lord's Supper become effectual means of salvation, not from any virtue in them or in him that administers them, but only by the blessing of Christ and the working of His Spirit in them that by faith receive them.

99 Wherein do Baptism and the Lord's Supper differ from the other ordinances of God?

Baptism and the Lord's Supper differ from the other ordinances of God in that they were specially instituted by Christ to represent and apply to believers the benefits of the new covenant by visible and outward signs.

100 What is Baptism?

Baptism is an holy ordinance, wherein the washing with water in the name of the Father, the Son and the Holy Spirit, signifies our ingrafting into Christ and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's.

101 To whom is Baptism to be administered?

Baptism is to be administered to all those who actually profess repentance towards God, faith in, and obedience to our Lord Jesus Christ; and to none other.

102 Are the infants of such as are professing believers to be baptized?

The infants of such as are professing believers are not to be baptized; because there is neither command nor example in the Holy Scriptures, or certain consequence from them, to baptize such.

103 How is Baptism rightly administered?

Baptism is rightly administered by immersion, or dipping the whole body of the person in water, in the name of the Father, and of the Son, and of the Holy Spirit.

104 What is the duty of those who are rightly baptized?

It is the duty of those who are rightly baptized to give up (join) themselves to some visible and orderly church of Jesus Christ, that they may walk in all the commandments and ordinances of the Lord blameless.

105 What is the visible church?

The visible church is the organized society of professing believers, in all ages and places, wherein the Gospel is truly preached and the ordinances of Baptism and the Lord's Supper rightly administered.

106 What is the invisible church?

The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head.

107 What is the Lord's Supper?

The Lord's Supper is a holy ordinance, wherein, by giving and receiving bread and wine, according to Christ's appointment, His death is showed forth, and the worthy receivers are, not after a corporeal and carnal manner, but by faith, made partakers of His body and blood, with all His benefits, to their spiritual nourishment, and growth in grace.

108 What is required to the worthy receiving of the Lord's Supper?

It is required of them that would worthily (that is, suitably) partake of the Lord's Supper, that they examine themselves, of their knowledge to discern the Lord's body; of their faith to feed upon Him; of their repentance, love, and new obedience: lest, coming unworthily, they eat and drink judgment to themselves.

109 What is Prayer?

Prayer is an offering up of our desires to God, for things agreeable to His will, in the name of Christ, with confession of our sins and thankful acknowledgment of His mercies.

110 What rule has God given for our direction in prayer?

The whole Word of God is of use to direct us in prayer, but the special rule of direction is that prayer, which Christ taught His disciples, commonly called the Lord's Prayer.

111 What does the preface of the Lord's Prayer teach us?

The preface of the Lord's Prayer, which is, "Our Father, which art in heaven," teaches us to draw near to God, with all holy reverence and confidence, as children to a father, able and ready to help us, and that we should pray with and for others.

112 What do we pray for in the first petition?

In the first petition, which is "Hallowed be thy name," we pray that God would enable us and others to glorify Him in all that whereby He makes Himself known, and that He would dispose all things to His own glory.

113 What do we pray for in the second petition?

In the second petition, which is "Thy kingdom come," we pray that satan's kingdom may be destroyed, and that the kingdom of grace may be advanced; ourselves and others brought into it, and kept in it, and that the kingdom of glory may be hastened.

114 What do we pray for in the third petition?

In the third petition, which is, "Thy will be done in earth as it is in heaven," we pray that God by His grace, would make us able and willing to know, obey, and submit to His will in all things, as the angels do in heaven.

115 What do we pray for in the fourth petition?

In the fourth petition, which is, "Give us this day our daily bread," we pray that of God's free gift, we may receive a competent portion of the good things of this life and enjoy His blessing with them.

116 What do we pray for in the fifth petition?

In the fifth petition, which is, "And forgive us our debts, as we forgive our debtors," we pray that God, for Christ's sake, would freely pardon all our sins; which we are the rather encouraged to ask, because by His grace we are enabled from the heart to forgive others.

117 What do we pray for in the sixth petition?

In the sixth petition, which is, "And lead us not into temptation, but deliver us from evil," we pray that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.

118 What does the conclusion of the Lord's Prayer teach us?

The conclusion of the Lord's Prayer, which is, "For thine is the kingdom, and the power, and the glory, forever, Amen," teaches us to take our encouragement in prayer from God only, and in our prayers to praise Him, ascribing kingdom, power, and glory to Him; and in testimony of our desire, and assurance to be heard, we say, AMEN.

Puritan Catechism

1 What is the chief end of man?

Man's chief end is to glorify God, and to enjoy him for ever

2 What rule has God given to direct us how we may glorify him?

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

3 What do the Scriptures principally teach?

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

4 What is God?

God is Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness and truth.

5 Are there more Gods than one?

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

6 How many persons are there in the Godhead?

There are three persons in the Godhead, the Father, the Son, and the Holy Spirit, and these three are one God, the same in essence, equal in power and glory.

7 What are the decrees of God?

The decrees of God are his eternal purpose according to the counsel of his own will, whereby for his own glory he has foreordained whatever comes to pass.

8 How does God execute his decrees?

God executes his decrees in the works of creation, and providence.

9 What is the work of creation?

The work of creation is God's making all things of nothing, by the Word of his power, in six normal consecutive days, and all very good.

10 How did God create man?

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

11 What are God's works of providence?

God's works of providence are his most holy, wise, and powerful preserving and governing all his creatures, and all their actions.

12 What special act of providence did God exercise toward man in the state wherein he was created?

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.

13 Did our first parents continue in the state wherein they were created?

Our first parents being left to the freedom of their own will, fell from the state wherein they were created, by sinning against God by eating the forbidden fruit.

14 What is sin?

Sin is any want of conformity to, or transgression of the law of God.

15 Did all mankind fall in Adam's first transgression?

The covenant being made with Adam, not only for himself but for his posterity, all mankind descending from him by ordinary generation, sinned in him, and fell with him in his first transgression.

16 Into what estate did the fall bring mankind?

The fall brought mankind into a state of sin and misery.

17 Wherein consists the sinfulness of that state whereinto man fell?

The sinfulness of that state whereinto man fell, consists in the guilt of Adam's first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin, together with all actual transgressions which proceed from it.

18 What is the misery of that state whereinto man fell?

All mankind, by their fall, lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever.

19 Did God leave all mankind to perish in the state of sin and misery?

God having, out of his good pleasure from all eternity, elected some to everlasting life did enter into a covenant of grace to deliver them out of the state of sin and misery, and to bring them into a state of salvation by a Redeemer.

20 Who is the Redeemer of God's elect?

The only Redeemer of God's elect is the Lord Jesus Christ, who being the eternal Son of God, became man and so was and continues to be God and man, in two distinct natures and one person for ever.

21 How did Christ, being the Son of God, become man?

Christ, the son of God, became man by taking to himself a true body and a reasonable soul, being conceived by the power of the Holy Spirit in the Virgin Mary, and born of her yet without sin.

22 What offices does Christ execute as our Redeemer?

Christ as our Redeemer executes the offices of a prophet, of a priest, and of a king, both in his state of humiliation and exaltation.

23 How does Christ execute the office of a prophet?

Christ executes the office of a prophet, in revealing to us, by his Word, and Spirit, the will of God for our salvation.

24 How does Christ execute the office of a priest?

Christ executes the office of a priest, in his once offering up himself a sacrifice to satisfy divine justice, and to reconcile us to God and in making continual intercession for us.

25 How does Christ execute the office of a king?

Christ executes the office of a king in subduing us to himself, in ruling and defending us and in restraining and conquering all his and our enemies.

26 Wherein did Christ's humiliation consist?

Christ's humiliation consisted in his being born, and that in a low condition made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.

27 Wherein consists Christ's exaltation?

Christ's exaltation consists in his rising again from the dead on the third day, in ascending up into heaven, and sitting at the right hand of God the Father, and in coming to judge the world at the last day.

28 How are we made partakers of the redemption purchased by Christ?

We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.

29 How does the Spirit apply to us the redemption purchased by Christ?

The Spirit applies to us the redemption purchased by Christ, by working faith in us and by it uniting us to Christ in our effectual calling.

30 What is effectual calling?

Effectual calling is the work of God's Spirit whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he does persuade and enable us to embrace Jesus Christ freely offered to us in the gospel.

31 What benefits do they who are effectually called, partake of in this life?

They who are effectually called, do in this life partake of justification, adoption, sanctification, and the various benefits which in this life do either accompany, or flow from them.

32 What is justification?

Justification is an act of God's free grace, wherein he pardons all our sins, and accepts us as righteous in his sight only for the righteousness of Christ imputed to us, and received by faith alone.

33 What is adoption?

Adoption is an act of God's free grace whereby we are received into the number, and have a right to all the privileges of the sons of God.

34 What is sanctification?

Sanctification is the work of God's Spirit whereby we are renewed in the whole man after the image of God and are enabled more and more to die to sin, and live to righteousness.

35 What are the benefits which in this life do either accompany or flow from justification, adoption, and sanctification?

The benefits which in this life do accompany or flow from justification, are assurance of God's love, peace of conscience, joy in the Holy Spirit, increase of grace, perseverance in it to the end.

36 What benefits do believers receive from Christ at their death?

The souls of believers are at their death made perfect in holiness and do immediately pass into glory, and their bodies, being still united to Christ do rest in their graves till the resurrection.

37 What benefits do believers receive from Christ at the resurrection?

At the resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed both in soul and body in the full enjoying of God to all eternity.

38 What shall be done to the wicked at their death?

The souls of the wicked shall at their death be cast into the torments of hell, and their bodies lie in their graves till the resurrection and judgment of the great day.

39 What shall be done to the wicked at the day of judgment?

At the day of judgment the bodies of the wicked being raised out of their graves, shall be sentenced, together with their souls, to unspeakable torments with the devil and his angels for ever.

40 What did God reveal to man for the rule of his obedience?

The rule which God first revealed to man for his obedience is the moral law which is summarised in the ten commandments.

41 What is the sum of the ten commandments?

The sum of the ten commandments is to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbour as ourselves.

42 Which is the first commandment?

The first commandment is, Thou shalt have no other gods before me.

43 What is required in the first commandment?

The first commandment requires us to know, and acknowledge God to be the only true God, and our God, and to worship and glorify him accordingly.

44 Which is the second commandment?

The second commandment is, "Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments."

45 What is required in the second commandment?

The second commandment requires the receiving, observing, and keeping pure and entire all such religious worship and ordinances as God has appointed in his Word.

46 What is forbidden in the second commandment?

The second commandment forbids the worshipping of God by images. or any other way not appointed in his Word.

47 Which is the third commandment?

The third commandment is, Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that takes his name in vain.

48 What is required in the third commandment?

The third commandment requires the holy and reverent use of God's names, titles, attributes, ordinances, Word, and works.

49 Which is the fourth commandment?

The fourth commandment is, Remember the Sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor they cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day and hallowed it.

50 What is required in the fourth commandment?

The fourth commandment requires the keeping holy to God such set times as he has appointed in his Word, expressly one whole day in seven, to be a holy Sabbath to himself.

51 How is the Sabbath to be sanctified?

The Sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days, and spending the whole time in the public and private exercises of God's worship, except so much as is taken up in the works of necessity and mercy.

52 Which is the fifth commandment?

The fifth commandment is, Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.

53 What is required in the fifth commandment?

The fifth commandment requires the preserving the honour, and performing the duties belonging to every one in their various positions and relationships as superiors, inferiors, or equals.

54 What is the reason annexed to the fifth commandment?

The reason annexed to the fifth commandment is, a promise of long life and prosperity -- as far as it shall serve for God's glory, and their own good -- to all such as keep this commandment.

55 Which is the sixth commandment?

The sixth commandment is, Thou shalt not kill.

56 What is forbidden in the sixth commandment?

The sixth commandment forbids the taking away of our own life, or the life of our neighbour unjustly, or whatever tends to it.

57 Which is the seventh commandment?

The seventh commandment is, Thou shalt not commit adultery.

58 What is forbidden in the seventh commandment?

The seventh commandment forbids all unchaste thoughts, words, and actions.

59 Which is the eighth commandment?

The eighth commandment is, Thou shalt not steal.

60 What is forbidden in the eighth commandment?

The eighth commandment forbids whatever does or may unjustly hinder our own or our neighbour's wealth, or outward estate.

61 Which is the ninth commandment?

The ninth commandment is, Thou shalt not bear false witness against thy neighbour.

62 What is required in the ninth commandment?

The ninth commandment requires the maintaining and promoting of truth between man and man, and of our own, and our neighbour's good name, especially in witness-bearing.

63 What is the tenth commandment?

The tenth commandment is, Thou shalt not covet thy neighbour's house; thou shalt not covet thy neighbour's wife,nor his manservant, or his maidservant, nor his ox, nor his ass, nor anything that is thy neighbour's.

64 What is forbidden in the tenth commandment?

The tenth commandment forbids all discontentment with our own estate, envying or grieving at the good of our neighbour, and all inordinate emotions and affections to anything that is his.

65 Is any man able perfectly to keep the commandments of God?

No mere man, since the fall, is able in his life perfectly to keep the commandments of God, but does daily break them in thought, word, and deed.

66 Are all transgressions of the law equally heinous?

Some sins in themselves, and by reason of various aggravations are more heinous in the sight of God than others.

67 What does every sin deserve?

Every sin deserves God's wrath and curse, both in this life and that which is to come.

68 How may we escape his wrath and curse due to us for sin?

To escape the wrath and curse of God due to us for sin, we must believe in the Lord Jesus Christ, trusting alone to his blood and righteousness. This faith is attended by repentance for the past, and leads to holiness in the future.

69 What is faith in Jesus Christ?

Faith in Jesus Christ is a saving grace, whereby we receive, and rest upon him alone for salvation, as he is set forth in the gospel.

70 What is repentance to life?

Repentance to life is a saving grace, whereby a sinner, out of a true sense of his sins, and apprehension of the mercy of God in Christ, does with grief and hatred of his sin turn from it to God, with full purpose to strive after new obedience.

71 What are the outward means whereby the Holy Spirit communicates to us the benefits of redemption?

The outward and ordinary means whereby the Holy Spirit communicates to us the benefits of Christ's redemption, are the Word, by which souls are begotten to spiritual life; Baptism, the Lord's Supper, Prayer, and Meditation, by all which believers are further edified in their most holy faith.

72 How is the Word made effectual to salvation?

The Spirit of God makes the reading, but especially the preaching of the Word, an effectual means of convicting and converting sinners, and of building them up in holiness and comfort, through faith to salvation.

73 How is the Word to be read and heard that it may become effectual to salvation?

That the Word may become effectual to salvation, we must attend to it with diligence, and prayer receive it with faith, and love, lay it up into our hearts, and practise it in our lives.

74 How do Baptism and the Lord's Supper become spiritually helpful?

Baptism and the Lord's Supper become spiritually helpful, not from any virtue in them, or in him who does administer them, but only by the blessing of Christ and the working of the Spirit in those who by faith receive them.

75 What is Baptism?

Baptism is an ordinance of the New Testament, instituted by Jesus Christ to be to the person baptised a sign of his fellowship with him, in his death, and burial, and resurrection, of his being ingrafted into him, of remission of sins, and of his giving up himself to God through Jesus Christ, to live and walk in newness of life.

76 To whom is Baptism to be administered?

Baptism is to be administered to all those who actually profess repentance towards God, and faith in our Lord Jesus Christ, and to none other.

77 Are the infants of such as are professing to be baptised?

The infants of such as are professing believers are not to be baptised, because there is neither command nor example in the Holy Scriptures for their baptism.

78 How is baptism rightly administered?

Baptism is rightly administered by immersion, or dipping the whole body of the person in water, in the name of the Father, and of the Son, and of the Holy Spirit, according to Christ's institution, and the practice of the apostles, and not by sprinkling or pouring of water, or dipping some part of the body, after the tradition of men.

79 What is the duty of such as are rightly baptized?

It is the duty of such as are rightly baptized, to give up themselves to some particular and orderly Church of Jesus Christ that they may walk in all the commandments and ordinances of the Lord blameless.

80 What is the Lord's Supper?

The Lord's Supper is an ordinance of the New Testament, instituted by Jesus Christ; wherein, by giving and receiving bread and wine, according to his appointment, his death is shown forth, and the worthy receivers are, not after a corporeal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace.

81 What is required to the worthy receiving of the Lord's Supper?

It is required of them who would worthily partake of the Lord's Supper, that they examine themselves of their knowledge to discern the Lord's body, of their faith to feed upon him, of their repentance, love, and new obedience, lest coming unworthily, they eat and drink judgment to themselves.

82 What is meant by the words, until he come, which are used by the apostle Paul in reference to the Lord's Supper?

They plainly teach us that our Lord Jesus Christ will come a second time; which is the joy and hope of all believers.

Westminster Larger Catechism

1 What is the chief and highest end of man?

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

2 How doth it appear that there is a God?

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

3 What is the word of God?

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

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

The scriptures manifest themselves to be the word of God, by their majesty and purity; by the consent of all the parts, and the scope of the whole, which is to give all glory to God; by their light and power to convince and convert sinners, to comfort and build up believers unto salvation: 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.

5 What do the scriptures principally teach?

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

6 What do the scriptures make known of God?

The scriptures make known what God is, the persons in the Godhead, his decrees, and the execution of his decrees.

7 What is God?

God is a Spirit, in and of himself infinite in being, glory, blessedness, and perfection; all-sufficient, eternal, unchangeable, incomprehensible, everywhere present, almighty, knowing all things, most wise, most holy, most just, most merciful and gracious, long-suffering, and abundant in goodness and truth.

8 Are there more Gods than one?

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

9 How many persons are there in the Godhead?

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.

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

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

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

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

12 What are the decrees of God?

God's decrees are the wise, free, and holy acts of the counsel of his will, whereby, from all eternity, he hath, for his own glory, unchangeably foreordained: Whatsoever comes to pass in time, especially concerning angels and men.

13 What hath God especially decreed concerning angels and men?

God, by an eternal and immutable decree, out of his mere love, for the praise of his glorious grace, to be manifested in due time, hath elected some angels to glory; and in Christ hath chosen some men to eternal life, and the means thereof: and also, according to his sovereign power, and the unsearchable counsel of his own will (whereby he extendeth or withholdeth favor as he pleases), hath passed by and foreordained the rest to dishonor and wrath, to be for their sin inflicted, to the praise of the glory of his justice.

14 How doth God execute his decrees?

God executeth his decrees in the works of creation and providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will.

15 What is the work of creation?

The work of creation is that wherein God did in the beginning, by the word of his power, make of nothing the world, and all things therein, for himself, within the space of six days, and all very good.

16 How did God create angels?

God created all the angels spirits, immortal, holy, excelling in knowledge, mighty in power, to execute his commandments, and to praise his name, yet subject to change.

17 How did God create man?

After God had made all other creatures, he created man male and female; formed the body of the man of the dust of the ground, and the woman of the rib of the man, endued them with living, reasonable, and immortal souls; made them after his own image, in knowledge, righteousness,and holiness; having the law of God written in their hearts, and power to fulfil it, and dominion over the creatures; yet subject to fall.

18 What are God's works of providence?

God's works of providence are his most holy, wise, and powerful preserving and governing all his creatures; ordering them, and all their actions, to his own glory.

19 What is God's providence towards the angels?

God by his providence permitted some of the angels, wilfully and irrecoverably, to fall into sin and damnation, limiting and ordering that, and all their sins, to his own glory; and established the rest in holiness and happiness; employing them all, at his pleasure, in the administrations of his power, mercy, and justice.

20 What was the providence of God toward man in the estate in which he was created?

The providence of God toward man in the estate in which he was created, was the placing him in paradise, appointing him to dress it, giving him liberty to eat of the fruit of the earth; putting the creatures under his dominion, and ordaining marriage for his help; affording him communion with himself; instituting the sabbath; entering into a covenant of life with him, upon condition of personal, perfect, and perpetual obedience, of which the tree of life was a pledge; and forbidding to eat of the tree of the knowledge of good and evil, upon the pain of death.

21 Did man continue in that estate wherein God at first created him?

Our first parents being left to the freedom of their own will, through the temptation of Satan, transgressed the commandment of God in eating the forbidden fruit; and thereby fell from the estate of innocency wherein they were created.

22 Did all mankind fall in that first transgression ?

The covenant being made with Adam as a public person, not for himself only, but for his posterity, all mankind descending from him by ordinary generation, sinned in him, and fell with him in that first transgression.

23 Into what estate did the fall bring mankind?

The fall brought mankind into an estate of sin and misery.

24 What is sin?

Sin is any want of conformity unto, or transgression of, any law of God, given as a rule to the reasonable creature.

25 Wherein consists the sinfulness of that estate whereinto man fell?

The sinfulness of that estate whereinto man fell, consisteth in the guilt of Adam's first sin, the want of that righteousness wherein he was created, and the corruption of his nature, whereby he is utterly indisposed, disabled, and made opposite unto all that is spiritually good, and wholly inclined to all evil, and that continually; which is commonly called Original Sin, and from which do proceed all actual transgressions.

26 How is original sin conveyed from our first parents unto their posterity?

Original sin is conveyed from our first parents unto their posterity by natural generation, so as all that proceed from them in that way are conceived and born in sin.

27 What misery did the fall bring upon mankind?

The fall brought upon mankind the loss of communion with God, his displeasure and curse; so as we are by nature children of wrath, bond slaves to Satan, and justly liable to all punishments in this world, and that which is to come.

28 What are the punishments of sin in this world?

The punishments of sin in this world are either inward, as blindness of mind, a reprobate sense, strong delusions, hardness of heart, horror of conscience, and vile affections; or outward, as the curse of God upon the creatures for our sakes, and all other evils that befall us in our bodies, names, estates, relations, and employments; together with death itself.

29 What are the punishments of sin in the world to come?

The punishments of sin in the world to come, are everlasting separation from the comfortable presence of God, and most grievous torments in soul and body, without intermission, in hell fire forever.

30 Doth God leave all mankind to perish in the estate of sin and misery?

God doth not leave all men to perish in the estate of sin and misery, into which they fell by the breach of the first covenant, commonly called the Covenant of Works; but of his mere love and mercy delivereth his elect out of it, and bringeth them into an estate of salvation by the second covenant, commonly called the Covenant of Grace.

31 With whom was the covenant of grace made?

The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed.

32 How is the grace of God manifested in the second covenant?

The grace of God is manifested in the second covenant, in that he freely provideth and offereth to sinners a Mediator, and life and salvation by him; and requiring faith as the condition to interest them in him, promiseth and giveth his Holy Spirit to all his elect, to work in them that faith, with all other saving graces; and to enable them unto all holy obedience, as the evidence of the truth of their faith and thankfulness to God, and as the way which he hath appointed them to salvation.

33 Was the covenant of grace always administered after one and the same manner?

The covenant of grace was not always administered after the same manner, but the administrations of it under the Old Testament were different from those under the New.

34 How was the covenant of grace administered under the Old Testament?

The covenant of grace was administered under the Old Testament, by promises, prophecies, sacrifices, circumcision, the passover, and other types and ordinances, which did all foresignify Christ then to come, and were for that time sufficient to build up the elect in faith in the promised Messiah, by whom they then had full remission of sin, and eternal salvation.

35 How is the covenant of grace administered under the New Testament?

Under the New Testament, when Christ the substance was exhibited, the same covenant of grace was and still is to be administered in the preaching of the word, and the administration of the sacraments of Baptism and the Lord's Supper; in which grace and salvation are held forth in more fulness, evidence, and efficacy, to all nations.

36 Who is the Mediator of the covenant of grace?

The only Mediator of the covenant of grace is the Lord Jesus Christ, who, being the eternal Son of God, of one substance and equal with the Father, in the fulness of time became man, and so was and continues to be God and man, in two entire distinct natures, and one person, forever.

37 How did Christ, being the Son of God, become man?

Christ the Son of God became man, by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost in the womb of the virgin Mary, of her substance, and born of her, yet without sin.

38 Why was it requisite that the Mediator should be God?

It was requisite that the Mediator should be God, that he might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death; give worth and efficacy to his sufferings, obedience, and intercession; and to satisfy God's justice, procure his favor, purchase a peculiar people, give his Spirit to them, conquer all their enemies, and bring them to everlasting salvation.

39 Why was it requisite that the Mediator should be man?

It was requisite that the Mediator should be man, that he might advance our nature, perform obedience to the law, suffer and make intercession for us in our nature, have a fellow feeling of our infirmities; that we might receive the adoption of sons, and have comfort and access with boldness unto the throne of grace.

40 Why was it requisite that the Mediator should be God and man in one person ?

It was requisite that the Mediator, who was to reconcile God and man, should himself be both God and man, and this in one person, that the proper works of each nature might be accepted of God for us, and relied on by us, as the works of the whole person.

41 Why was our Mediator called Jesus?

Our Mediator was called Jesus, because he saveth his people from their sins.

42 Why was our Mediator called Christ?

Our Mediator was called Christ, because he was anointed with the Holy Ghost above measure; and so set apart, and fully furnished with all authority and ability, to execute the offices of prophet, priest, and king of his church, in the estate both of his humiliation and exaltation.

43 How doth Christ execute the office of a prophet?

Christ executeth the office of a prophet, in his revealing to the church, in all ages, by his Spirit and word, in divers ways of administration, the whole will of God, in all things concerning their edification and salvation.

44 How doth Christ execute the office of a priest?

Christ executeth the office of a priest, in his once offering himself a sacrifice without spot to God, to be a reconciliation for the sins of his people; and in making continual intercession for them.

45 How doth Christ execute the office of a king?

Christ executeth the office of a king, in calling out of the world a people to himself, and giving them officers, laws, and censures, by which he visibly governs them; in bestowing saving grace upon his elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for his own glory, and their good; and also in taking vengeance on the rest, who know not God, and obey not the gospel.

46 What was the estate of Christ's humiliation?

The estate of Christ's humiliation was that low condition, wherein he for our sakes, emptying himself of his glory, took upon him the form of a servant, in his conception and birth, life, death, and after his death, until his resurrection.

47 How did Christ humble himself in his conception and birth?

Christ humbled himself in his conception and birth, in that, being from all eternity the Son of God, in the bosom of the Father, he was pleased in the fulness of time to become the son of man, made of a woman of low estate, and to be born of her; with divers circumstances of more than ordinary abasement.

48 How did Christ humble himself in his life?

Christ humbled himself in his life, by subjecting himself to the law, which he perfectly fulfilled; and by conflicting with the indignities of the world, temptations of Satan, and infirmities in his flesh, whether common to the nature of man, or particularly accompanying that his low condition.

49 How did Christ humble himself in his death?

Christ humbled himself in his death, in that having been betrayed by Judas, forsaken by his disciples, scorned and rejected by the world, condemned by Pilate, and tormented by his persecutors; having also conflicted with the terrors of death, and the powers of darkness, felt and borne the weight of God's wrath, he laid down his life an offering for sin, enduring the painful, shameful, and cursed death of the cross.

50 Wherein consisted Christ's humiliation after his death?

Christ's humiliation after his death consisted in his being buried, and continuing in the state of the dead, and under the power of death till the third day; which hath been otherwise expressed in these words, he descended into hell.

51 What was the estate of Christ's exaltation?

The estate of Christ's exaltation comprehendeth his resurrection, ascension, sitting at the right hand of the Father, and his coming again to judge the world.

52 How was Christ exalted in his resurrection?

Christ was exalted in his resurrection, in that, not having seen corruption in death (of which it was not possible for him to be held), and having the very same body in which he suffered, with the essential properties thereof (but without mortality, and other common infirmities belonging to this life), really united to his soul, he rose again from the dead the third day by his own power; whereby he declared himself to be the Son of God, to have satisfied divine justice, to have vanquished death, and him that had the power of it, and to be Lord of quick and dead: all which he did as a public person, the head of his church, for their justification, quickening in grace, support against enemies, and to assure them of their resurrection from the dead at the last day.

53 How was Christ exalted in his ascension?

Christ was exalted in his ascension, in that having after his resurrection often appeared unto and conversed with his apostles, speaking to them of the things pertaining to the kingdom of God, and giving them commission to preach the gospel to all nations, forty days after his resurrection, he, in our nature, and as our head, triumphing over enemies, visibly went up into the highest heavens, there to receive gifts for men, to raise up our affections thither, and to prepare a place for us, where himself is, and shall continue till his second coming at the end of the world.

54 How is Christ exalted in his sitting at the right hand of God?

Christ is exalted in his sitting at the right hand of God, in that as God-man he is advanced to the highest favor with God the Father, with all fulness of joy, glory, and power over all things in heaven and earth; and doth gather and defend his church, and subdue their enemies; furnisheth his ministers and people with gifts and graces, and maketh intercession for them.

55 How doth Christ make intercession?

Christ maketh intercession, by his appearing in our nature continually before the Father in heaven, in the merit of his obedience and sacrifice on earth, declaring his will to have it applied to all believers; answering all accusations against them, and procuring for them quiet of conscience, notwithstanding daily failings, access with boldness to the throne of grace, and acceptance of their persons and services.

56 How is Christ to be exalted in his coming again to judge the world?

Christ is to be exalted in his coming again to judge the world, in that he, who was unjustly judged and condemned by wicked men, shall come again at the last day in great power, and in the full manifestation of his own glory, and of his Father's, with all his holy angels, with a shout, with the voice of the archangel, and with the trumpet of God, to judge the world in righteousness.

57 What benefits hath Christ procured by his mediation?

Christ, by his mediation, hath procured redemption, with all other benefits of the covenant of grace.

58 How do we come to be made partakers of the benefits which Christ hath procured?

We are made partakers of the benefits which Christ hath procured, by the application of them unto us, which is the work especially of God the Holy Ghost.

59 Who are made partakers of redemption through Christ?

Redemption is certainly applied, and effectually communicated, to all those for whom Christ hath purchased it; who are in time by the Holy Ghost enabled to believe in Christ according to the gospel.

60 Can they who have never heard the gospel, and so know not Jesus Christ, nor believe in him, be saved by their living according to the light of nature?

They who, having never heard the gospel, know not Jesus Christ, and believe not in him, cannot be saved, be they never so diligent to frame their lives according to the light of nature, or the laws of that religion which they profess; neither is there salvation in any other, but in Christ alone, who is the Savior only of his body the church.

61 Are all they saved who hear the gospel, and live in the church?

All that hear the gospel, and live in the visible church, are not saved; but they only who are true members of the church invisible.

62 What is the visible church?

The visible church is a society made up of all such as in all ages and places of the world do profess the true religion, and of their children.

63 What are the special privileges of the visible church?

The visible church hath the privilege of being under God's special care and government; of being protected and preserved in all ages, not withstanding the opposition of all enemies; and of enjoying the communion of saints, the ordinary means of salvation, and offers of grace by Christ to all the members of it in the ministry of the gospel, testifying, that whosoever believes in him shall be saved, and excluding none that will come unto him.

64 What is the invisible church?

The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head.

65 What special benefits do the members of the invisible church enjoy by Christ?

The members of the invisible church by Christ enjoy union and communion with him in grace and glory.

66 What is that union which the elect have with Christ?

The union which the elect have with Christ is the work of God's grace, whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband; which is done in their effectual calling.

67 What is effectual calling?

Effectual calling is the work of God's almighty power and grace, whereby (out of his free and special love to his elect, and from nothing in them moving him thereunto ) he doth, in his accepted time, invite and draw them to Jesus Christ, by his word and Spirit; savingly enlightening their minds, renewing and powerfully determining their wills, so as they (although in themselves dead in sin) are hereby made willing and able freely to answer his call, and to accept and embrace the grace offered and conveyed therein.

68 Are the elect only effectually called?

All the elect, and they only, are effectually called; although others may be, and often are, outwardly called by the ministry of the word, and have some common operations of the Spirit; who, for their wilful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.

69 What is the communion in grace which the members of the invisible church have with Christ?

The communion in grace which the members of the invisible church have with Christ, is their partaking of the virtue of his mediation, in their justification, adoption, sanctification, and whatever else, in this life, manifests their union with him.

70 What is justification?

Justification is an act of God's free grace unto sinners, in which he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight; not for any thing wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone.

71 How is justification an act of God's free grace?

Although Christ, by his obedience and death, did make a proper, real, and full satisfaction to God's justice in the behalf of them that are justified; yet inasmuch as God accepteth the satisfaction from a surety, which he might have demanded of them, and did provide this surety, his own only Son, imputing his righteousness to them, and requiring nothing of them for their justification but faith, which also is his gift, their justification is to them of free grace.

72 What is justifying faith?

Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit and word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and his righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation.

73 How doth faith justify a sinner in the sight of God?

Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it, nor as if the grace of faith, or any act thereof, were imputed to him for his justification; but only as it is an instrument by which he receiveth and applies Christ and his righteousness.

74 What is adoption?

Adoption is an act of the free grace of God, in and for his only Son Jesus Christ, whereby all those that are justified are received into the number of his children, have his name put upon them, the Spirit of his Son given to them, are under his fatherly care and dispensations, admitted to all the liberties and privileges of the sons of God, made heirs of all the promises, and fellow heirs with Christ in glory.

75 What is sanctification?

Sanctification is a work of God's grace, whereby they whom God hath, before the foundation of the world, chosen to be holy, are in time, through the powerful operation of his Spirit applying the death and resurrection of Christ unto them, renewed in their whole man after the image of God; having the seeds of repentance unto life, and all other saving graces, put into their hearts, and those graces so stirred up, increased, and strengthened, as that they more and more die unto sin, and rise unto newness of life.

76 What is repentance unto life?

Repentance unto life is a saving grace, wrought in the heart of a sinner by the Spirit and word of God, whereby, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, and upon the apprehension of God's mercy in Christ to such as are penitent, he so grieves for and hates his sins, as that he turns from them all to God, purposing and endeavoring constantly to walk with him in all the ways of new obedience.

77 Wherein do justification and sanctification differ?

Although sanctification be inseparably joined with justification, yet they differ, in that God in justification imputeth the righteousness of Christ; in sanctification his Spirit infuseth grace, and enableth to the exercise thereof; in the former, sin is pardoned; in the other, it is subdued: the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation; the other is neither equal in all, nor in this life perfect in any, but growing up to perfection.

78 Whence ariseth the imperfection of sanctification in believers?

The imperfection of sanctification in believers ariseth from the remnants of sin abiding in every part of them, and the perpetual lustings of the flesh against the spirit; whereby they are often foiled with temptations, and fall into many sins, are hindered in all their spiritual services, and their best works are imperfect and defiled in the sight of God.

79 May not true believers, by reason of their imperfections, and the many temptations and sins they are overtaken with, fall away from the state of grace ?

True believers, by reason of the unchangeable love of God, and his decree and covenant to give them perseverance, their inseparable union with Christ, his continual intercession for them, and the Spirit and seed of God abiding in them, can neither totally nor finally fall away from the state of grace, but are kept by the power of God through faith unto salvation.

80 Can true believers be infallibly assured that they are in the estate of grace, and that they shall persevere therein unto salvation?

Such as truly believe in Christ, and endeavor to walk in all good conscience before him, may, without extraordinary revelation, by faith grounded upon the truth of God's promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits that they are the children of God, be infallibly assured that they are in the estate of grace, and shall persevere therein unto salvation.

81 Are all true believers at all times assured of their present being in the estate of grace, and that they shall be saved?

Assurance of grace and salvation not being of the essence of faith, true believers may wait long before they obtain it; and, after the enjoyment thereof, may have it weakened and intermitted, through manifold distempers, sins, temptations, and desertions; yet are they never left without such a presence and support of the Spirit of God as keeps them from sinking into utter despair.

82 What is the communion in glory which the members of the invisible church have with Christ?

The communion in glory which the members of the invisible church have with Christ, is in this life, immediately after death, and at last perfected at the resurrection and day of judgment.

83 What is the communion in glory with Christ which the members of the invisible church enjoy in this life?

The members of the invisible church have communicated to them in this life the firstfruits of glory with Christ, as they are members of him their head, and so in him are interested in that glory which he is fully possessed of; and, as an earnest thereof, enjoy the sense of God's love, peace of conscience, joy in the Holy Ghost, and hope of glory; as, on the contrary, sense of God's revenging wrath, horror of conscience, and a fearful expectation of judgment, are to the wicked the beginning of their torments which they shall endure after death.

84 Shall all men die?

Death being threatened as the wages of sin, it is appointed unto all men once to die; for that all have sinned.

85 Death, being the wages of sin, why are not the righteous delivered from death, seeing all their sins are forgiven in Christ?

The righteous shall be delivered from death itself at the last day, and even in death are delivered from the sting and curse of it; so that, although they die, yet it is out of God's love, to free them perfectly from sin and misery, and to make them capable of further communion with Christ in glory, which they then enter upon.

86 What is the communion in glory with Christ, which the members of the invisible church enjoy immediately after death ?

The communion in glory with Christ, which the members of the invisible church enjoy immediately after death, is, in that their souls are then made perfect in holiness, and received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies, which even in death continue united to Christ, and rest in their graves as in their beds, till at the last day they be again united to their souls. Whereas the souls of the wicked are at their death cast into hell, where they remain in torments and utter darkness, and their bodies kept in their graves, as in their prisons, till the resurrection and judgment of the great day.

87 What are we to believe concerning the resurrection?

We are to believe, that at the last day there shall be a general resurrection of the dead, both of the just and unjust: when they that are then found alive shall in a moment be changed; and the selfsame bodies of the dead which were laid in the grave, being then again united to their souls forever, shall be raised up by the power of Christ. The bodies of the just, by the Spirit of Christ, and by virtue of his resurrection as their head, shall be raised in power, spiritual, incorruptible, and made like to his glorious body; and the bodies of the wicked shall be raised up in dishonor by him, as an offended judge.

88 What shall immediately follow after the resurrection?

Immediately after the resurrection shall follow the general and final judgment of angels and men; the day and hour whereof no man knows, that all may watch and pray, and be ever ready for the coming of the Lord.

89 What shall be done to the wicked at the day of judgment?

At the day of judgment, the wicked shall be set on Christ's left hand, and, upon clear evidence, and full conviction of their own consciences, shall have the fearful but just sentence of condemnation pronounced against them; and thereupon shall be cast out from the favorable presence of God, and the glorious fellowship with Christ, his saints, and all his holy angels, into hell, to be punished with unspeakable torments, both of body and soul, with the devil and his angels forever.

90 What shall be done to the righteous at the day of judgment?

At the day of judgment, the righteous, being caught up to Christ in the clouds, shall be set on his right hand, and there openly acknowledged and acquitted, shall join with him in the judging of reprobate angels and men, and shall be received into heaven, where they shall be fully and forever freed from all sin and misery; filled with inconceivable joys, made perfectly holy and happy both in body and soul, in the company of innumerable saints and holy angels, but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity. And this is the perfect and full communion, which the members of the invisible church shall enjoy with Christ in glory, at the resurrection and day of judgment.

91 What is the duty which God requireth of man?

The duty which God requireth of man, is obedience to his revealed will.

92 What did God at first reveal unto man as the rule of his obedience?

The rule of obedience revealed to Adam in the estate of innocence, and to all mankind in him, besides a special command not to eat of the fruit of the tree of the knowledge of good and evil, was the moral law.

93 What is the moral law?

The moral law is the declaration of the will of God to mankind, directing and binding everyone to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul and body, and in performance of all those duties of holiness and righteousness which he oweth to God and man: promising life upon the fulfilling, and threatening death upon the breach of it.

94 Is there any use of the moral law to man since the fall?

Although no man, since the fall, can attain to righteousness and life by the moral law; yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.

95 Of what use is the moral law to all men?

The moral law is of use to all men, to inform them of the holy nature and will of God, and of their duty, binding them to walk accordingly; to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives; to humble them in the sense of their sin and misery, and thereby help them to a clearer sight of the need they have of Christ, and of the perfection of his obedience.

96 What particular use is there of the moral law to unregenerate men?

The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come, and to drive them to Christ; or, upon their continuance in the estate and way of sin, to leave them inexcusable, and under the curse thereof.

97 What special use is there of the moral law to the regenerate?

Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet, besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.

98 Where is the moral law summarily comprehended?

The moral law is summarily comprehended in the ten commandments, which were delivered by the voice of God upon mount Sinai, and written by him in two tables of stone; and are recorded in the twentieth chapter of Exodus. The four first commandments containing our duty to God, and the other six our duty to man.

99 What rules are to be observed for the right understanding of the ten commandments?

For the right understanding of the ten commandments, these rules are to be observed:

1. That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.
2. That it is spiritual, and so reaches the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.
3. That one and the same thing, in divers respects, is required or forbidden in several commandments.
4. That as, where a duty is commanded, the contrary sin is forbidden; and, where a sin is forbidden, the contrary duty is commanded: so, where a promise is annexed, the contrary threatening is included; and, where a threatening is annexed, the contrary promise is included.
5. That what God forbids, is at no time to be done; What he commands, is always our duty; and yet every particular duty is not to be done at all times.
6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.
7. That what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavor that it may be avoided or performed by others, according to the duty of their places.
8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them; and to take heed of partaking with others in: What is forbidden them.

100 What special things are we to consider in the ten commandments?

We are to consider, in the ten commandments, the preface, the substance of the commandments themselves, and several reasons annexed to some of them, the more to enforce them.

101 What is the preface to the ten commandments?

The preface to the ten commandments is contained in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Wherein God manifesteth his sovereignty, as being JEHOVAH, the eternal, immutable, and almighty God; having his being in and of himself, and giving being to all his words and works: and that he is a God in covenant, as with Israel of old, so with all his people; who, as he brought them out of their bondage in Egypt, so he delivers us from our spiritual thraldom; and that therefore we are bound to take him for our God alone, and to keep all his commandments.

102 What is the sum of the four commandments which contain our duty to God?

The sum of the four commandments containing our duty to God is, to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind.

103 Which is the first commandment?

The first commandment is, Thou shall have no other gods before me.

104 What are the duties required in the first commandment?

The duties required in the first commandment are, the knowing and acknowledging of God to be the only true God, and our God; and to worship and glorify him accordingly, by thinking, meditating, remembering, highly esteeming, honoring, adoring, choosing, loving, desiring, fearing of him; believing him; trusting, hoping, delighting, rejoicing in him; being zealous for him; calling upon him, giving all praise and thanks, and yielding all obedience and submission to him with the whole man; being careful in all things to please him, and sorrowful when in anything he is offended; and walking humbly with him.

105 What are the sins forbidden in the first commandment?

The sins forbidden in the first commandment are, atheism, in denying or not having a God; Idolatry, in having or worshiping more gods than one, or any with or instead of the true God; the not having and avouching him for God, and our God; the omission or neglect of anything due to him, required in this commandment; ignorance, forgetfulness, misapprehensions, false opinions, unworthy and wicked thoughts of him; bold and curious searching into his secrets; all profaneness, hatred of God; self-love, self-seeking, and all other inordinate and immoderate setting of our mind, will, or affections upon other things, and taking them off from him in whole or in part; vain credulity, unbelief, heresy, misbelief, distrust, despair, incorrigibleness, and insensibleness under judgments, hardness of heart, pride, presumption, carnal security, tempting of God; using unlawful means, and trusting in lawful means; carnal delights and joys; corrupt, blind, and indiscreet zeal; lukewarmness, and deadness in the things of God; estranging ourselves, and apostatizing from God; praying, or giving any religious worship, to saints, angels, or any other creatures; all compacts and consulting with the devil, and hearkening to his suggestions; making men the lords of our faith and conscience; slighting and despising God and his commands; resisting and grieving of his Spirit, discontent and impatience at his dispensations, charging him foolishly for the evils he inflicts on us; and ascribing the praise of any good we either are, have, or can do, to fortune, idols, ourselves, or any other creature.

106 What are we specially taught by these words before me in the first commandment?

These words before me, or before my face, in the first commandment, teach us, that God, who seeth all things, taketh special notice of, and is much displeased with, the sin of having any other God: that so it may be an argument to dissuade from it, and to aggravate it as a most impudent provocation: as also to persuade us to do as in his sight,: Whatever we do in his service.

107 Which is the second commandment?

The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments.

108 What are the duties required in the second commandment?

The duties required in the second commandment are, the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath instituted in his word; particularly prayer and thanksgiving in the name of Christ; the reading, preaching, and hearing of the word; the administration and receiving of the sacraments; church government and discipline; the ministry and maintenance thereof; religious fasting; swearing by the name of God, and vowing unto him: as also the disapproving, detesting, opposing, all false worship; and, according to each one's place and calling, removing it, and all monuments of idolatry.

109 What are the sins forbidden in the second commandment?

The sins forbidden in the second commandment are, all devising, counseling, commanding, using, and anywise approving, any religious worship not instituted by God himself; tolerating a false religion; the making any representation of God, of all or of any of the three persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever; all worshiping of it, or God in it or by it; the making of any representation of feigned deities, and all worship of them, or service belonging to them; all superstitious devices, corrupting the worship of God, adding to it, or taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent, or any other pretense whatsoever; simony; sacrilege; all neglect, contempt, hindering, and opposing the worship and ordinances which God hath appointed.

110 What are the reasons annexed to the second commandment, the more to enforce it?

The reasons annexed to the second commandment, the more to enforce it, contained in these words, For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments; are, besides God's sovereignty over us, and propriety in us, his fervent zeal for his own worship, and his revengeful indignation against all false worship, as being a spiritual whoredom; accounting the breakers of this commandment such as hate him, and threatening to punish them unto divers generations; and esteeming the observers of it such as love him and keep his commandments, and promising mercy to them unto many generations.

111 Which is the third commandment?

The third commandment is, Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain.

112 What is required in the third commandment?

The third commandment requires, That the name of God, his titles, attributes, ordinances, the word, sacraments, prayer, oaths, vows, lots, his works, and whatsoever else there is whereby he makes himself known, be holily and reverently used in thought, meditation, word, and writing; by an holy profession, and Answerable conversation, to the glory of God, and the good of ourselves, and others.

113 What are the sins forbidden in the third commandment?

The sins forbidden in the third commandment are, the not using of God's name as is required; and the abuse of it in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning, or otherwise using his titles, attributes, ordinances, or works, by blasphemy, perjury; all sinful cursings, oaths, vows, and lots; violating of our oaths and vows, if lawful; and fulfilling them, if of things unlawful; murmuring and quarreling at, curious prying into, and misapplying of God's decrees and providences; misinterpreting, misapplying, or any way perverting the word, or any part of it, to profane jests, curious or unprofitable Questions, vain janglings, or the maintaining of false doctrines; abusing it, the creatures, or anything contained under the name of God, to charms, or sinful lusts and practices; the maligning, scorning, reviling, or any wise opposing of God's truth, grace, and ways; making profession of religion in hypocrisy, or for sinister ends; being ashamed of it, or a shame to it, by unconformable, unwise, unfruitful, and offensive walking, or backsliding from it.

114 What reasons are annexed to the third commandment?

The reasons annexed to the third commandment, in these words, The Lord thy God, and, For the Lord will not hold him guiltless that taketh his name in vain, are, because he is the Lord and our God, therefore his name is not to be profaned, or any way abused by us; especially because he will be so far from acquitting and sparing the transgressors of this commandment, as that he will not suffer them to escape his righteous judgment, albeit many such escape the censures and punishments of men.

115 Which is the fourth commandment?

The fourth commandment is, Remember the sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.

116 What is required in the fourth commandment?

The fourth commandment requires of all men the sanctifying or keeping holy to God such set times as he hath appointed in his word, expressly one whole day in seven; which was the seventh from the beginning of the world to the resurrection of Christ, and the first day of the week ever since, and so to continue to the end of the world; which is the Christian sabbath, and in the New Testament called The Lord's day.

117 How is the sabbath or the Lord's day to be sanctified?

The sabbath or Lord's day is to be sanctified by an holy resting all the day, not only from such works as are at all times sinful, but even from such worldly employments and recreations as are on other days lawful; and making it our delight to spend the whole time (except so much of it as is to betaken up in works of necessity and mercy) in the public and private exercises of God's worship: and, to that end, we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose and seasonably dispatch our worldly business, that we may be the more free and fit for the duties of that day.

118 Why is the charge of keeping the sabbath more specially directed to governors of families, and other superiors?

The charge of keeping the sabbath is more specially directed to governors of families, and other superiors, because they are bound not only to keep it themselves, but to see that it be observed by all those that are under their charge; and because they are prone ofttimes to hinder them by employments of their own.

119 What are the sins forbidden in the fourth commandment?

The sins forbidden in the fourth commandment are, all omissions of the duties required, all careless, negligent, and unprofitable performing of them, and being weary of them; all profaning the day by idleness, and doing that which is in itself sinful; and by all needless works, words, and thoughts, about our worldly employments and recreations.

120 What are the reasons annexed to the fourth commandment, the more to enforce it?

The reasons annexed to the fourth commandment, the more to enforce it, are taken from the equity of it, God allowing us six days of seven for our own affairs, and reserving but one for himself, in these words, Six days shalt thou labor, and do all thy work: from God's challenging a special propriety in that day, The seventh day is the sabbath of the Lord thy God: from the example of God, who in six days made heaven and earth, the sea, and all that in them is, and rested the seventh day: and from that blessing which God put upon that day, not only in sanctifying it to be a day for his service, but in ordaining it to be a means of blessing to us in our sanctifying it; Wherefore the Lord blessed the sabbath day, and hallowed it.

121 Why is the word Remember set in the beginning of the fourth commandment?

The word Remember is set in the beginning of the fourth commandment, partly, because of the great benefit of remembering it, we being thereby helped in our preparation to keep it, and, in keeping it, better to keep all the rest of the commandments, and to continue a thankful remembrance of the two great benefits of creation and redemption, which contain a short abridgment of religion; and partly, because we are very ready to forget it, for that there is less light of nature for it, and yet it restraineth our natural liberty in things at other times lawful; that it comesthbut once in seven days, and many worldly businesses come between, and too often take off our minds from thinking of it, either to prepare for it, or to sanctify it; and that Satan with his instruments much labor to blot out the glory, and even the memory of it, to bring in all irreligion and impiety.

122 What is the sum of the six commandments which contain our duty to man?

The sum of the six commandments which contain our duty to man is, to love our neighbor as ourselves, and to do to others what we would have them to do to us.

123 Which is the fifth commandment?

The fifth commandment is, Honor thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee.

124 Who are meant by father and mother in the fifth commandment?

By father and mother, in the fifth commandment, are meant, not only natural parents, but all superiors in age and gifts; and especially such as, by God's ordinance, are over us in place of authority, whether in family, church, or commonwealth.

125 Why are superiors styled Father and Mother?

Superiors are styled Father and Mother, both to teach them in all duties toward their inferiors, like natural parents, to express love and tenderness to them, according to their several relations; and to work inferiors to a greater willingness and cheerfulness in performing their duties to their superiors, as to their parents.

126 What is the general scope of the fifth commandment?

The general scope of the fifth commandment is, the performance of those duties which we mutually owe in our several relations, as inferiors, superiors, or equals.

127 What is the honor that inferiors owe to their superiors?

The honor which inferiors owe to their superiors is, all due reverence in heart, word, and behavior; prayer and thanksgiving for them; imitation of their virtues and graces; willing obedience to their lawful commands and counsels; due submission to their corrections; fidelity to, defense and maintenance of their persons and authority, according to their several ranks, and the nature of their places; bearing with their infirmities, and covering them in love, that so they may be an honor to them and to their government.

128 What are the sins of inferiors against their superiors?

The sins of inferiors against their superiors are, all neglect of the duties required toward them; envying at, contempt of, and rebellion against, their persons and places, in their lawful counsels, commands, and corrections; cursing, mocking, and all such refractory and scandalous carriage, as proves a shame and dishonor to them and their government.

129 What is required of superiors towards their inferiors?

It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love, pray for, and bless their inferiors; to instruct, counsel, and admonish them; countenancing, commending, and rewarding such as do well; and discountenancing, reproving, and chastising such as do ill; protecting, and providing for them all things necessary for soul and body: and by grave, wise, holy, and exemplary carriage, to procure glory to God, honor to themselves, and so to preserve that authority which God hath put upon them.

130 What are the sins of superiors?

The sins of superiors are, besides the neglect of the duties required of them, an inordinate seeking of themselves, their own glory, ease, profit, or pleasure; commanding things unlawful, or not in the power of inferiors to perform; counseling, encouraging, or favoring them in that which is evil; dissuading, discouraging, or discountenancing them in that which is good; correcting them unduly; careless exposing, or leaving them to wrong, temptation, and danger; provoking them to wrath; or any way dishonoring themselves, or lessening their authority, by an unjust, indiscreet, rigorous, or remiss behavior.

131 What are the duties of equals?

The duties of equals are, to regard the dignity and worth of each other, in giving honor to go one before another; and to rejoice in each other's gifts and advancement, as their own.

132 What are the sins of equals?

The sins of equals are, besides the neglect of the duties required, the undervaluing of the worth, envying the gifts, grieving at the advancement of prosperity one of another; and usurping preeminence one over another.

133 What is the reason annexed to the fifth commandment, the more to enforce it?

The reason annexed to the fifth commandment, in these words, That thy days may be long upon the land which the Lord thy God giveth thee, is an express promise of long life and prosperity, as far as it shall serve for God's glory and their own good, to all such as keep this commandment.

134 Which is the sixth commandment?

The sixth commandment is, Thou shalt not kill.

135 What are the duties required in the sixth commandment?

The duties required in the sixth commandment are, all careful studies, and lawful endeavors, to preserve the life of ourselves and others by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defense thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit; a sober use of meat, drink, physic, sleep, labor, and recreations; by charitable thoughts, love, compassion, meekness, gentleness, kindness; peaceable, mild and courteous speeches and behavior; forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil; comforting and succoring the distressed, and protecting and defending the innocent.

136 What are the sins forbidden in the sixth commandment?

The sins forbidden in the sixth commandment are, all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defense; the neglecting or withdrawing the lawful and necessary means of preservation of life; sinful anger, hatred, envy, desire of revenge; all excessive passions, distracting cares; immoderate use of meat, drink, labor, and recreations; provoking words, oppression, quarreling, striking, wounding, and: Whatsoever else tends to the destruction of the life of any.

137 Which is the seventh commandment?

The seventh commandment is, Thou shalt not commit adultery.

138 What are the duties required in the seventh commandment?

The duties required in the seventh commandment are, chastity in body, mind, affections, words, and behavior; and the preservation of it in ourselves and others; watchfulness over the eyes and all the senses; temperance, keeping of chaste company, modesty in apparel; marriage by those that have not the gift of continency, conjugal love, and cohabitation; diligent labor in our callings; shunning all occasions of uncleanness, and resisting temptations thereunto.

139 What are the sins forbidden in the seventh commandment?

The sins forbidden in the seventh commandment, besides the neglect of the duties required, are, adultery, fornication, rape, incest, sodomy, and all unnatural lusts; all unclean imaginations, thoughts, purposes, and affections; all corrupt or filthy communications, or listening thereunto; wanton looks, impudent or light behavior, immodest apparel; prohibiting of lawful, and dispensing with unlawful marriages; allowing, tolerating, keeping of stews, and resorting to them; entangling vows of single life, undue delay of marriage; having more wives or husbands than one at the same time; unjust divorce, or desertion; idleness, gluttony, drunkenness, unchaste company; lascivious songs, books, pictures, dancings, stage plays; and all other provocations to, or acts of uncleanness, either in ourselves or others.

140 Which is the eighth commandment?

The eighth commandment is, Thou shalt not steal.

141 What are the duties required in the eighth commandment?

The duties required in the eighth commandment are, truth, faithfulness, and justice in contracts and commerce between man and man; rendering to everyone his due; restitution of goods unlawfully detained from the right owners thereof; giving and lending freely, according to our abilities, and the necessities of others; moderation of our judgments, wills, and affections concerning worldly goods; a provident care and study to get, keep, use, and dispose these things which are necessary and convenient for the sustentation of our nature, and suitable to our condition; a lawful calling, and diligence in it; frugality; avoiding unnecessary lawsuits and suretyship, or other like engagements; and an endeavor, by all just and lawful means, to procure, preserve, and further the wealth and outward estate of others, as well as our own.

142 What are the sins forbidden in the eighth commandment?

The sins forbidden in the eighth commandment, besides the neglect of the duties required, are, theft, robbery, man-stealing, and receiving anything that is stolen; fraudulent dealing, false weights and measures, removing land marks, injustice and unfaithfulness in contracts between man and man, or in matters of trust; oppression, extortion, usury, bribery, vexatious lawsuits, unjust enclosures and depopulations; engrossing commodities to enhance the price; unlawful callings, and all other unjust or sinful ways of taking or withholding from our neighbor what belongs to him, or of enriching ourselves; covetousness; inordinate prizing and affecting worldly goods; distrustful and distracting cares and studies in getting, keeping, and using them; envying at the prosperity of others; as likewise idleness, prodigality, wasteful gaming; and all other ways whereby we do unduly prejudice our own outward estate, and defrauding ourselves of the due use and comfort of that estate which God hath given us.

143 Which is the ninth commandment?

The ninth commandment is, Thou shalt not bear false witness against thy neighbor.

144 What are the duties required in the ninth commandment?

The duties required in the ninth commandment are, the preserving and promoting of truth between man and man, and the good name of our neighbor, as well as our own; appearing and standing for the truth; and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever; a charitable esteem of our neighbors; loving, desiring, and rejoicing in their good name; sorrowing for, and covering of their infirmities; freely acknowledging of their gifts and graces, defending their innocency; a ready receiving of a good report, and unwillingness to admit of an evil report, concerning them; discouraging talebearers, flatterers, and slanderers; love and care of our own good name, and defending it when need requireth; keeping of lawful promises; studying and practicing of whatsoever things are true, honest, lovely, and of good report.

145 What are the sins forbidden in the ninth commandment?

The sins forbidden in the ninth commandment are, all prejudicing the truth, and the good name of our neighbors, as well as our own, especially in public judicature; giving false evidence, suborning false witnesses, wittingly appearing and pleading for an evil cause, outfacing and overbearing the truth; passing unjust sentence, calling evil good, and good evil; rewarding the wicked according to the work of the righteous, and the righteous according to the work of the wicked; forgery, concealing the truth, undue silence in a just cause, and holding our peace when iniquity calleth for either a reproof from ourselves, or complaint to others; speaking the truth unseasonably, or maliciously to a wrong end, or perverting it to a wrong meaning, or in doubtful and equivocal expressions, to the prejudice of truth or justice; speaking untruth, lying, slandering, backbiting, detracting, tale bearing, whispering, scoffing, reviling, rash, harsh, and partial censuring; misconstructing intentions, words, and actions; flattering, vainglorious boasting, thinking or speaking too highly or too meanly of ourselves or others; denying the gifts and graces of God; aggravating smaller faults; hiding, excusing, or extenuating of sins, when called to a free confession; unnecessary discovering of infirmities; raising false rumors, receiving and countenancing evil reports, and stopping our ears against just defense; evil suspicion; envying or grieving at the deserved credit of any, endeavoring or desiring to impair it, rejoicing in their disgrace and infamy; scornful contempt, fond admiration; breach of lawful promises; neglecting such things as are of good report, and practicing, or not avoiding ourselves, or not hindering: What we can in others, such things as procure an ill name.

146 Which is the tenth commandment?

The tenth commandment is, Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbor's.

147 What are the duties required in the tenth commandment?

The duties required in the tenth commandment are, such a full contentment with our own condition, and such a charitable frame of the whole soul toward our neighbor, as that all our inward motions and affections touching him, tend unto, and further all that good which is his.

148 What are the sins forbidden in the tenth commandment?

The sins forbidden in the tenth commandment are, discontentment with our own estate; envying and grieving at the good of our neighbor, together with all inordinate motions and affections to anything that is his.

149 Is any man able perfectly to keep the commandments of God?

No man is able, either of himself, or by any grace received in this life, perfectly to keep the commandments of God; but doth daily break them in thought, word, and deed.

150 Are all transgressions of the law of God equally heinous in themselves, and in the sight of God?

All transgressions of the law of God are not equally heinous; but some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.

151 What are those aggravations that make some sins more heinous than others?

Sins receive their aggravations,

1. From the persons offending: if they be of riper age, greater experience or grace, eminent for profession, gifts, place, office, guides to others, and whose example is likely to be followed by others.
2. From the parties offended: if immediately against God, his attributes, and worship; against Christ, and his grace; the Holy Spirit, his witness, and workings; against superiors, men of eminency, and such as we stand especially related and engaged unto; against any of the saints, particularly weak brethren, the souls of them, or any other, and the common good of all or many.
3. From the nature and quality of the offense: if it be against the express letter of the law, break many commandments, contain in it many sins: if not only conceived in the heart, but breaks forth in words and actions, scandalize others, and admit of no reparation: if against means, mercies, judgments, light of nature, conviction of conscience, public or private admonition, censures of the church, civil punishments; and our prayers, purposes, promises, vows, covenants, and engagements to God or men: if done deliberately, wilfully, presumptuously, impudently, boastingly, maliciously, frequently, obstinately, with delight, continuance, or relapsing after repentance.
4. From circumstances of time and place: if on the Lord's day, or other times of divine worship; or immediately before or after these, or other helps to prevent or remedy such miscarriages: if in public, or in the presence of others, who are thereby likely to be provoked or defiled.

152 What doth every sin deserve at the hands of God?

Every sin, even the least, being against the sovereignty, goodness, and holiness of God, and against his righteous law, deserveth his wrath and curse, both in this life, and that which is to come; and cannot be expiated but by the blood of Christ.

153 What doth God require of us, that we may escape his wrath and curse due to us by reason of the transgression of the law?

That we may escape the wrath and curse of God due to us by reason of the transgression of the law, he requireth of us repentance toward God, and faith toward our Lord Jesus Christ, and the diligent use of the outward means whereby Christ communicates to us the benefits of his mediation.

154 What are the outward means whereby Christ communicates to us the benefits of his mediation?

The outward and ordinary means whereby Christ communicates to his church the benefits of his mediation, are all his ordinances; especially the word, sacraments, and prayer; all which are made effectual to the elect for their salvation.

155 How is the word made effectual to salvation?

The Spirit of God makes the reading, but especially the preaching of the word, an effectual means of enlightening, convincing, and humbling sinners; of driving them out of themselves, and drawing them unto Christ; of conforming them to his image, and subduing them to his will; of strengthening them against temptations and corruptions; of building them up in grace, and establishing their hearts in holiness and comfort through faith unto salvation.

156 Is the word of God to be read by all?

Although all are not to be permitted to read the word publicly to the congregation, yet all sorts of people are bound to read it apart by themselves, and with their families: to which end, the holy scriptures are to be translated out of the original into vulgar languages.

157 How is the word of God to be read?

The holy scriptures are to be read with an high and reverent esteem of them; with a firm persuasion that they are the very word of God, and that he only can enable us to understand them; with desire to know, believe, and obey the will of God revealed in them; with diligence, and attention to the matter and scope of them; with meditation, application, self-denial, and prayer.

158 By whom is the word of God to be preached?

The word of God is to be preached only by such as are sufficiently gifted, and also duly approved and called to that office.

159 How is the word of God to be preached by those that are called thereunto?

They that are called to labor in the ministry of the word, are to preach sound doctrine, diligently, in season and out of season; plainly, not in the enticing words of man's wisdom, but in demonstration of the Spirit, and of power; faithfully, making known the whole counsel of God; wisely, applying themselves to the necessities and capacities of the hearers; zealously, with fervent love to God and the souls of his people; sincerely, aiming at his glory, and their conversion, edification, and salvation.

160 What is required of those that hear the word preached?

It is required of those that hear the word preached, that they attend upon it with diligence, preparation, and prayer; examine: What they hear by the scriptures; receive the truth with faith, love, meekness, and readiness of mind, as the word of God; meditate, and confer of it; hide it in their hearts, and bring forth the fruit of it in their lives.

161 How do the sacraments become effectual means of salvation?

The sacraments become effectual means of salvation, not by any power in themselves, or any virtue derived from the piety or intention of him by whom they are administered, but only by the working of the Holy Ghost, and the blessing of Christ, by whom they are instituted.

162 What is a sacrament?

A sacrament is a holy ordinance instituted by Christ in his church, to signify, seal, and exhibit unto those that are within the covenant of grace, the benefits of his mediation; to strengthen and increase their faith, and all other graces; to oblige them to obedience; to testify and cherish their love and communion one with another; and to distinguish them from those that are without.

163 What are the parts of a sacrament?

The parts of a sacrament are two; the one an outward and sensible sign, used according to Christ's own appointment; the other an inward and spiritual grace thereby signified.

164 How many sacraments hath Christ instituted in his church under the New Testament?

Under the New Testament Christ hath instituted in his church only two sacraments, Baptism and the Lord's supper.

165 What is Baptism?

Baptism is a sacrament of the New Testament, wherein Christ hath ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, to be a sign and seal of ingrafting into himself, of remission of sins by his blood, and regeneration by his Spirit; of adoption, and resurrection unto everlasting life; and whereby the parties baptized are solemnly admitted into the visible church, and enter into an open and professed engagement to be wholly and only the Lord's.

166 Unto whom is Baptism to be administered?

Baptism is not to be administered to any that are out of the visible church, and so strangers from the covenant of promise, till they profess their faith in Christ, and obedience to him, but infants descending from parents, either both, or but one of them, professing faith in Christ, and obedience to him, are in that respect within the covenant, and to be baptized.

167 How is our Baptism to be improved by us?

The needful but much neglected duty of improving our Baptism, is to be performed by us all our life long, especially in the time of temptation, and when we are present at the administration of it to others; by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein; by being humbled for our sinful defilement, our falling short of, and walking contrary to, the grace of baptism, and our engagements; by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament; by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin, and quickening of grace; and by endeavoring to live by faith, to have our conversation in holiness and righteousness, as those that have therein given up their names to Christ; and to walk in brotherly love, as being baptized by the same Spirit into one body.

168 What is the Lord's supper?

The Lord's supper is a sacrament of the New Testament, wherein, by giving and receiving bread and wine according to the appointment of Jesus Christ, his death is showed forth; and they that worthily communicate feed upon his body and blood, to their spiritual nourishment and growth in grace; have their union and communion with him confirmed; testify and renew their thankfulness, and engagement to God, and their mutual love and fellowship each with other, as members of the same mystical body.

169 How hath Christ appointed bread and wine to be given and received in the sacrament of the Lord's supper?

Christ hath appointed the ministers of his word, in the administration of this sacrament of the Lord's Supper, to set apart the bread and wine from common use, by the word of institution, thanksgiving, and prayer; to take and break the bread, and to give both the bread and the wine to the communicants: who are, by the same appointment, to take and eat the bread, and to drink the wine, in thankful remembrance that the body of Christ was broken and given, and his blood shed, for them.

170 How do they that worthily communicate in the Lord's supper feed upon the body and blood of Christ therein?

As the body and blood of Christ are not corporally or carnally present in, with, or under the bread and wine in the Lord's supper, and yet are spiritually present to the faith of the receiver, no less truly and really than the elements themselves are to their outward senses; so they that worthily communicate in the sacrament of the Lord's supper, do therein feed upon the body and blood of Christ, not after a corporal and carnal, but in a spiritual manner; yet truly and really, while by faith they receive and apply unto themselves Christ crucified, and all the benefits of his death.

171 How are they that receive the sacrament of the Lord's supper to prepare themselves before they come unto it?

They that receive the sacrament of the Lord's supper are, before they come, to prepare themselves thereunto, by examining themselves of their being in Christ, of their sins and wants; of the truth and measure of their knowledge, faith, repentance; love to God and the brethren, charity to all men, forgiving those that have done them wrong; of their desires after Christ, and of their new obedience; and by renewing the exercise of these graces, by serious meditation, and fervent prayer.

172 May one who doubteth of his being in Christ, or of his due preparation, come to the Lord's supper?

One who doubteth of his being in Christ, or of his due preparation to the sacrament of the Lord's supper, may have true interest in Christ, though he be not yet assured thereof; and in God's account hath it, if he be duly affected with the apprehension of the want of it, and unfeignedly desires to be found in Christ, and to depart from iniquity: in which case (because promises are made, and this sacrament is appointed, for the relief even of weak and doubting Christians) he is to bewail his unbelief, and labor to have his doubts resolved; and, so doing, he may and ought to come to the Lord's supper, that he may be further strengthened.

173 May any who profess the faith, and desire to come to the Lord's supper, be kept from it?

Such as are found to be ignorant or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord's supper, may and ought to be kept from that sacrament, by the power which Christ hath left in his church, until they receive instruction, and manifest their reformation.

174 What is required of them that receive the sacrament of the Lord's supper in the time of the administration of it?

It is required of them that receive the sacrament of the Lord's supper, that, during the time of the administration of it, with all holy reverence and attention they wait upon God in that ordinance, diligently observe the sacramental elements and actions, heedfully discern the Lord's body, and affectionately meditate on his death and sufferings, and thereby stir up themselves to a vigorous exercise of their graces; in judging themselves, and sorrowing for sin; in earnest hungering and thirsting after Christ, feeding on him by faith, receiving of his fulness, trusting in his merits, rejoicing in his love, giving thanks for his grace; in renewing of their covenant with God, and love to all the saints.

175 What is the duty of Christians, after they have received the sacrament of the Lord's supper?

The duty of Christians, after they have received the sacrament of the Lord's supper, is seriously to consider how they have behaved themselves therein, and with what success; if they find quickening and comfort, to bless God for it, beg the continuance of it, watch against relapses, fulfil their vows, and encourage themselves to a frequent attendance on that ordinance: but if they find no present benefit, more exactly to review their preparation to, and carriage at, the sacrament; in both which, if they can approve themselves to God and their own consciences, they are to wait for the fruit of it in due time: but, if they see they have failed in either, they are to be humbled, and to attend upon it afterwards with more care and diligence.

176 Wherein do the sacraments of baptism and the Lord's supper agree?

The sacraments of baptism and the Lord's supper agree, in that the author of both is God; the spiritual part of both is Christ and his benefits; both are seals of the same covenant, are to be dispensed by ministers of the gospel, and by none other; and to be continued in the church of Christ until his second coming.

177 Wherein do the sacraments of baptism and the Lord's supper differ?

The sacraments of baptism and the Lord's supper differ, in that baptism is to be administered but once, with water, to be a sign and seal of our regeneration and ingrafting into Christ, and that even to infants; whereas the Lord's supper is to be administered often, in the elements of bread and wine, to represent and exhibit Christ as spiritual nourishment to the soul, and to confirm our continuance and growth in him, and that only to such as are of years and ability to examine themselves.

178 What is prayer?

Prayer is an offering up of our desires unto God, in the name of Christ, by the help of his Spirit; with confession of our sins, and thankful acknowledgment of his mercies.

179 Are we to pray unto God only?

God only being able to search the hearts, hear the requests, pardon the sins, and fulfil the desires of all; and only to be believed in, and worshiped with religious worship; prayer, which is a special part thereof, is to be made by all to him alone, and to none other.

180 What is it to pray in the name of Christ?

To pray in the name of Christ is, in obedience to his command, and in confidence on his promises, to ask mercy for his sake; not by bare mentioning of his name, but by drawing our encouragement to pray, and our boldness, strength, and hope of acceptance in prayer, from Christ and his mediation.

181 Why are we to pray in the name of Christ?

The sinfulness of man, and his distance from God by reason thereof, being so great, as that we can have no access into his presence without a mediator; and there being none in heaven or earth appointed to, or fit for, that glorious work but Christ alone, we are to pray in no other name but his only.

182 How doth the Spirit help us to pray?

We not knowing: What to pray for as we ought, the Spirit helps our infirmities, by enabling us to understand both for whom, and: What, and: How prayer is to be made; and by working and quickening in our hearts (although not in all persons, nor at all times, in the same measure) those apprehensions, affections, and graces which are requisite for the right performance of that duty.

183 For whom are we to pray?

We are to pray for the whole church of Christ upon earth; for magistrates, and ministers; for ourselves, our brethren, yea, our enemies; and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those that are known to have sinned the sin unto death.

184 For what things are we to pray?

We are to pray for all things tending to the glory of God, the welfare of the church, our own or others good; but not for anything that is unlawful.

185 How are we to pray?

We are to pray with an awful apprehension of the majesty of God, and deep sense of our own unworthiness, necessities, and sins; with penitent, thankful, and enlarged hearts; with understanding, faith, sincerity, fervency, love, and perseverance, waiting upon him, with humble submission to his will.

186 What rule hath God given for our direction in the duty of prayer?

The whole word of God is of use to direct us in the duty of prayer; but the special rule of direction is that form of prayer which our Savior Christ taught his disciples, commonly called The Lord's prayer.

187 How is the Lord's prayer to be used?

The Lord's prayer is not only for direction, as a pattern, according to which we are to make other prayers; but may also be used as a prayer, so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty of prayer.

188 Of how many parts doth the Lord's prayer consist?

The Lord's prayer consists of three parts; a preface, petitions, and a conclusion.

189 What doth the preface of the Lord's prayer teach us?

The preface of the Lord's prayer (contained in these words, Our Father which art in heaven,) teacheth us, when we pray, to draw near to God with confidence of his fatherly goodness, and our interest therein; with reverence, and all other childlike dispositions, heavenly affections, and due apprehensions of his sovereign power, majesty, and gracious condescension: as also, to pray with and for others.

190 What do we pray for in the first petition?

In the first petition (which is, Hallowed be thy name,) acknowledging the utter inability and indisposition that is in ourselves and all men to honor God aright, pray, that God would by his grace enable and incline us and others to know, to acknowledge, and highly to esteem him, his titles, attributes, ordinances, word, works, and whatsoever he is pleased to make himself known by; and to glorify him in thought, word, and deed: that he would prevent and remove atheism, ignorance, idolatry, profaneness, and: whatsoever is dishonorable to him; and, by his overruling providence, direct and dispose of all things to his own glory.

191 What do we pray for in the second petition.?

In the second petition (which is, Thy kingdom come,) acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray, that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fulness of the Gentiles brought in; the church furnished with all gospel officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrate: that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted: that Christ would rule in our hearts here, and hasten the time of his second coming, and our reigning with him forever: and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.

192 What do we pray for in the third petition?

In the third petition (which is, Thy will be done in earth, as it is in heaven,) acknowledging, that by nature we and all men are not only utterly unable and unwilling to know and do the will of God, but prone to rebel against his word, to repine and murmur against his providence, and wholly inclined to do the will of the flesh, and of the devil: we pray, that God would by his Spirit take away from ourselves and others all blindness, weakness, indisposedness, and perverseness of heart; and by his grace make us able and willing to know, do, and submit to his will in all things, with the like humility, cheerfulness, faithfulness, diligence, zeal, sincerity, and constancy, as the angels do in heaven.

193 What do we pray for in the fourth petition?

In the fourth petition (which is, Give us this day our daily bread,) acknowledging, that in Adam, and by our own sin, we have forfeited our right to all the outward blessings of this life, and deserve to be wholly deprived of them by God, and to have them cursed to us in the use of them; and that neither they of themselves are able to sustain us, nor we to merit, or by our own industry to procure them; but prone to desire, get, and use them unlawfully: we pray for ourselves and others, that both they and we, waiting upon the providence of God from day to day in the use of lawful means, may, of his free gift, and as to his fatherly wisdom shall seem best, enjoy a competent portion of them; and have the same continued and blessed unto us in our holy and comfortable use of them, and contentment in them; and be kept from all things that are contrary to our temporal support and comfort.

194 What do we pray for in the fifth petition?

In the fifth petition (which is, Forgive us our debts, as we forgive our debtors,) acknowledging, that we and all others are guilty both of original and actual sin, and thereby become debtors to the justice of God; and that neither we, nor any other creature, can make the least satisfaction for that debt: we pray for ourselves and others, that God of his free grace would, through the obedience and satisfaction of Christ, apprehended and applied by faith, acquit us both from the guilt and punishment of sin, accept us in his Beloved; continue his favor and grace to us, pardon our daily failings, and fill us with peace and joy, in giving us daily more and more assurance of forgiveness; which we are the rather emboldened to ask, and encouraged to expect, when we have this testimony in ourselves, that we from the heart forgive others their offenses.

195 What do we pray for in the sixth petition?

In the sixth petition (which is, And lead us not into temptation, but deliver us from evil,) acknowledging, that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things, that we may be assaulted, foiled, and for a time led captive by temptations; that Satan, the world, and the flesh, are ready powerfully to draw us aside, and ensnare us; and that we, even after the pardon of our sins, by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations, but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them; and worthy to be left under the power of them: we pray, that God would so overrule the world and all in it, subdue the flesh, and restrain Satan, order all things, bestow and bless all means of grace, and quicken us to watchfulness in the use of them, that we and all his people may by his providence be kept from being tempted to sin; or, if tempted, that by his Spirit we may be powerfully supported and enabled to stand in the hour of temptation; or when fallen, raised again and recovered out of it, and have a sanctified use and improvement thereof: that our sanctification and salvation may be perfected, Satan trodden under our feet, and we fully freed from sin, temptation, and all evil, forever.

196 What doth the conclusion of the Lord's prayer teach us?

The conclusion of the Lord's prayer (which is, For thine is the kingdom, and the power, and the glory, forever. Amen.), teaches us to enforce our petitions with arguments, which are to be taken, not from any worthiness in ourselves, or in any other creature, but from God; and with our prayers to join praises, ascribing to God alone eternal sovereignty, omnipotency, and glorious excellency; in regard whereof, as he is able and willing to help us, so we by faith are emboldened to plead with him that he would, and quietly to rely upon him, that he will fulfil our requests. And, to testify this our desire and assurance, we say, Amen.

Westminster Shorter Catechism

1 What is the chief end of man?

Man's chief end is to glorify God, and to enjoy him forever.

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

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

3 What do the Scriptures principally teach?

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

4 What is God?

God is a spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness and truth.

5 Are there more Gods than one?

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

6 How many persons are there in the godhead?

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.

7 What are the decrees of God?

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.

8 How doth God execute his decrees?

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

9 What is the work of creation?

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.

10 How did God create man?

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

11 What are God's works of providence?

God's works of providence are his most holy, wise and powerful preserving and governing all his creatures, and all their actions.

12 What special act of providence did God exercise toward man in the estate wherein he was created?

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 the pain of death.

13 Did our first parents continue in the estate wherein they were created?

Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.

14 What is sin?

Sin is any want of conformity unto, or transgression of, the law of God.

15 What was the sin whereby our first parents fell from the estate wherein they were created?

The sin whereby our first parents fell from the estate wherein they were created was their eating the forbidden fruit.

16 Did all mankind fall in Adam's first transgression?

The covenant being made with Adam, not only for himself, but for his posterity; all mankind, descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression.

17 Into what estate did the fall bring mankind?

The fall brought mankind into an estate of sin and misery.

18 Wherein consists the sinfulness of that estate whereinto man fell?

The sinfulness of that estate whereinto man fell consists in the guilt of Adam's first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it.

19 What is the misery of that estate whereinto man fell?

All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all miseries in this life, to death itself, and to the pains of hell forever.

20 Did God leave all mankind to perish in the estate of sin and misery?

God having, out of his mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a redeemer.

21 Who is the redeemer of God's elect?

The only redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God, became man, and so was, and continueth to be, God and man in two distinct natures, and one person, forever.

22 How did Christ, being the Son of God, become man?

Christ, the Son of God, became man, by taking to himself a true body and a reasonable soul, being conceived by the power of the Holy Ghost in the womb of the virgin Mary, and born of her, yet without sin.

23 What offices doth Christ execute as our redeemer?

Christ, as our redeemer, executeth the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.

24 How doth Christ execute the office of a prophet?

Christ executeth the office of a prophet, in revealing to us, by his word and Spirit, the will of God for our salvation.

25 How doth Christ execute the office of a priest?

Christ executeth the office of a priest, in his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God; and in making continual intercession for us.

26 How doth Christ execute the office of a king?

Christ executeth the office of a king, in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.

27 Wherein did Christ's humiliation consist?

Christ's humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.

28 Wherein consisteth Christ's exaltation?

Christ's exaltation consisteth in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.

29 How are we made partakers of the redemption purchased by Christ?

We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.

30 How doth the Spirit apply to us the redemption purchased by Christ?

The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.

31 What is effectual calling?

Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.

32 What benefits do they that are effectually called partake of in this life?

They that are effectually called do in this life partake of justification, adoption and sanctification, and the several benefits which in this life do either accompany or flow from them.

33 What is justification?

Justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.

34 What is adoption?

Adoption is an act of God's free grace, whereby we are received into the number, and have a right to all the privileges of, the sons of God.

35 What is sanctification?

Sanctification is the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.

36 What are the benefits which in this life do accompany or flow from justification, adoption and sanctification?

The benefits which in this life do accompany or flow from justification, adoption and sanctification, are, assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end.

37 What benefits do believers receive from Christ at death?

The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves till the resurrection.

38 What benefits do believers receive from Christ at the resurrection?

At the resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoying of God to all eternity.

39 What is the duty which God requireth of man?

The duty which God requireth of man is obedience to his revealed will.

40 What did God at first reveal to man for the rule of his obedience?

The rule which God at first revealed to man for his obedience was the moral law.

41 Where is the moral law summarily comprehended?

The moral law is summarily comprehended in the ten commandments.

42 What is the sum of the ten commandments?

The sum of the ten commandments is to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves.

43 What is the preface to the ten commandments?

The preface to the ten commandments is in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

44 What doth the preface to the ten commandments teach us?

The preface to the ten commandments teacheth us that because God is the Lord, and our God, and redeemer, therefore we are bound to keep all his commandments.

45 Which is the first commandment?

The first commandment is, Thou shalt have no other gods before me.

46 What is required in the first commandment?

The first commandment requireth us to know and acknowledge God to be the only true God, and our God; and to worship and glorify him accordingly.

47 What is forbidden in the first commandment?

The first commandment forbiddeth the denying, or not worshiping and glorifying the true God as God, and our God; and the giving of that worship and glory to any other, which is due to him alone.

48 What are we specially taught by these words before me in the first commandment?

These words before me in the first commandment teach us that God, who seeth all things, taketh notice of, and is much displeased with, the sin of having any other god.

49 Which is the second commandment?

The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments.

50 What is required in the second commandment?

The second commandment requireth the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath appointed in his word.

51 What is forbidden in the second commandment?

The second commandment forbiddeth the worshiping of God by images, or any other way not appointed in his word.

52 What are the reasons annexed to the second commandment?

The reasons annexed to the second commandment are, God's sovereignty over us, his propriety in us, and the zeal he hath to his own worship.

53 Which is the third commandment?

The third commandment is, Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain.

54 What is required in the third commandment?

The third commandment requireth the holy and reverent use of God's names, titles, attributes, ordinances, word and works.

55 What is forbidden in the third commandment?

The third commandment forbiddeth all profaning or abusing of anything whereby God maketh himself known.

56 What is the reason annexed to the third commandment?

The reason annexed to the third commandment is that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.

57 Which is the fourth commandment?

The fourth commandment is, Remember the sabbath-day, to keep it holy. Six days shalt thou labour, and do all thy work: but the seventh is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath-day and hallowed it.

58 What is required in the fourth commandment?

The fourth commandment requireth the keeping holy to God such set times as he hath appointed in his word; expressly one whole day in seven, to be a holy sabbath to himself.

59 Which day of the seven hath God appointed to be the weekly sabbath?

From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian sabbath.

60 How is the sabbath to be sanctified?

The sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days; and spending the whole time in the public and private exercises of God's worship, except so much as is to be taken up in the works of necessity and mercy.

61 What is forbidden in the fourth commandment?

The fourth commandment forbiddeth the omission or careless performance of the duties required, and the profaning the day by idleness, or doing that which is in itself sinful, or by unnecessary thoughts, words or works, about our worldly employments or recreations.

62 What are the reasons annexed to the fourth commandment?

The reasons annexed to the fourth commandment are, God's allowing us six days of the week for our own employments, his challenging a special propriety in the seventh, his own example, and his blessing the sabbath day.

63 Which is the fifth commandment?

The fifth commandment is, Honor thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee.

64 What is required in the fifth commandment?

The fifth commandment requireth the preserving the honor, and performing the duties, belonging to every one in their several places and relations, as superiors, inferiors or equals.

65 What is forbidden in the fifth commandment?

The fifth commandment forbiddeth the neglecting of, or doing anything against, the honor and duty which belongeth to every one in their several places and relations.

66 What is the reason annexed to the fifth commandment?

The reason annexed to the fifth commandment is a promise of long life and prosperity (as far as it shall serve for God's glory and their own good) to all such as keep this commandment.

67 Which is the sixth commandment?

The sixth commandment is, Thou shalt not kill.

68 What is required in the sixth commandment?

The sixth commandment requireth all lawful endeavors to preserve our own life, and the life of others.

69 What is forbidden in the sixth commandment?

The sixth commandment forbiddeth the taking away of our own life, or the life of our neighbor unjustly, or whatsoever tendeth thereunto.

70 Which is the seventh commandment?

The seventh commandment is, Thou shalt not commit adultery.

71 What is required in the seventh commandment?

The seventh commandment requireth the preservation of our own and our neighbor's chastity, in heart, speech and behavior.

72 What is forbidden in the seventh commandment?

The seventh commandment forbiddeth all unchaste thoughts, words and actions.

73 Which is the eighth commandment?

The eighth commandment is, Thou shalt not steal.

74 What is required in the eighth commandment?

The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others.

75 What is forbidden in the eighth commandment?

The eighth commandment forbiddeth whatsoever doth or may unjustly hinder our own or our neighbor's wealth or outward estate.

76 Which is the ninth commandment?

The ninth commandment is, Thou shalt not bear false witness against thy neighbor.

77 What is required in the ninth commandment?

The ninth commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbor's good name, especially in witness-bearing.

78 What is forbidden in the ninth commandment?

The ninth commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own or our neighbor's good name.

79 Which is the tenth commandment?

The tenth commandment is, Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbor's.

80 What is required in the tenth commandment?

The tenth commandment requireth full contentment with our own condition, with a right and charitable frame of spirit toward our neighbor, and all that is his.

81 What is forbidden in the tenth commandment?

The tenth commandment forbiddeth all discontentment with our own estate, envying or grieving at the good of our neighbor, and all inordinate motions and affections to anything that is his.

82 Is any man able perfectly to keep the commandments of God?

No mere man since the fall is able in this life perfectly to keep the commandments of God, but doth daily break them in thought, word and deed.

83 Are all transgressions of the law equally heinous?

Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.

84 What doth every sin deserve?

Every sin deserveth God's wrath and curse, both in this life, and that which is to come.

85 What doth God require of us that we may escape his wrath and curse due to us for sin?

To escape the wrath and curse of God due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.

86 What is faith in Jesus Christ?

Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.

87 What is repentance unto life?

Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience.

88 What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption?

The outward and ordinary means whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the word, sacraments, and prayer; all which are made effectual to the elect for salvation.

89 How is the word made effectual to salvation?

The Spirit of God maketh the reading, but especially the preaching, of the word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, unto salvation.

90 How is the word to be read and heard, that it may become effectual to salvation?

That the word may become effectual to salvation, we must attend thereunto with diligence, preparation and prayer; receive it with faith and love, lay it up in our hearts, and practice it in our lives.

91 How do the sacraments become effectual means of salvation?

The sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer them; but only by the blessing of Christ, and the working of his Spirit in them that by faith receive them.

92 What is a sacrament?

A sacrament is an holy ordinance instituted by Christ; wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers.

93 Which are the sacraments of the New Testament?

The sacraments of the New Testament are baptism and the Lord's supper.

94 What is baptism?

Baptism is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's.

95 To whom is baptism to be administered?

Baptism is not to be administered to any that are out of the visible church, till they profess their faith in Christ, and obedience to him; but the infants of such as are members of the visible church are to be baptized.

96 What is the Lord's supper?

The Lord's supper is a sacrament, wherein, by giving and receiving bread and wine according to Christ's appointment, his death is showed forth; and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment and growth in grace.

97 What is required to the worthy receiving of the Lord's supper?

It is required of them that would worthily partake of the Lord's supper, that they examine themselves of their knowledge to discern the Lord's body, of their faith to feed upon him, of their repentance, love, and new obedience; lest, coming unworthily, they eat and drink judgment to themselves.

98 What is prayer?

Prayer is an offering up of our desires unto God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies.

99 What rule hath God given for our direction in prayer?

The whole word of God is of use to direct us in prayer; but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called the Lord's prayer.

100 What doth the preface of the Lord's prayer teach us?

The preface of the Lord's prayer, which is, Our Father which art in heaven, teacheth us to draw near to God with all holy reverence and confidence, as children to a father able and ready to help us; and that we should pray with and for others.

101 What do we pray for in the first petition?

In the first petition, which is, Hallowed be thy name, we pray that God would enable us and others to glorify him in all that whereby he maketh himself known; and that he would dispose all things to his own glory.

102 What do we pray for in the second petition?

In the second petition, which is, Thy kingdom come, we pray that Satan's kingdom may be destroyed; and that the kingdom of grace may be advanced, ourselves and others brought into it, and kept in it; and that the kingdom of glory may be hastened.

103 What do we pray for in the third petition?

In the third petition, which is, Thy will be done in earth, as it is in heaven, we pray that God, by his grace, would make us able and willing to know, obey and submit to his will in all things, as the angels do in heaven.

104 What do we pray for in the fourth petition?

In the fourth petition, which is, Give us this day our daily bread, we pray that of God's free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them.

105 What do we pray for in the fifth petition?

In the fifth petition, which is, And forgive us our debts, as we forgive our debtors, we pray that God, for Christ's sake, would freely pardon all our sins; which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others.

106 What do we pray for in the sixth petition?

In the sixth petition, which is, And lead us not into temptation, but deliver us from evil, we pray that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.

107 What doth the conclusion of the Lord's prayer teach us?

The conclusion of the Lord's prayer (which is, For thine is the kingdom, and the power, and the glory, for ever, Amen) teacheth us to take our encouragement in prayer from God only, and in our prayers to praise him, ascribing kingdom, power, and glory to him. And, in testimony of our desire, and assurance to be heard, we say, Amen.

Abstract of Principles

I. The Scriptures

The Scriptures of the Old and New Testaments were given by inspiration of God, and are the only sufficient, certain and authoritative rule of all saving knowledge, faith and obedience.

II. God

There is but one God, the Maker, Preserver and Ruler of all things, having in and of Himself, all perfections, and being infinite in them all; and to Him all creatures owe the highest love, reverence and obedience.

III. The Trinity

God is revealed to us as Father, Son and Holy Spirit each with distinct personal attributes, but without division of nature, essence or being.

IV. Providence

God from eternity, decrees or permits all things that come to pass, and perpetually upholds, directs and governs all creatures and all events; yet so as not in any wise to be the author or approver of sin nor to destroy the free will and responsibility of intelligent creatures.

V. Election

Election is God's eternal choice of some persons unto everlasting life-not because of foreseen merit in them, but of His mere mercy in Christ-in consequence of which choice they are called, justified and glorified.

VI. The Fall of Man

God originally created Man in His own image, and free from sin; but, through the temptation of Satan, he transgressed the command of God, and fell from his original holiness and righteousness; whereby his posterity inherit a nature corrupt and wholly opposed to God and His law, are under condemnation, and as soon as they are capable of moral action, become actual transgressors.

VII. The Mediator

Jesus Christ, the only begotten Son of God, is the divinely appointed mediator between God and man. Having taken upon Himself human nature, yet without sin, He perfectly fulfilled the law; suffered and died upon the cross for the salvation of sinners. He was buried, and rose again the third day, and ascended to His Father, at whose right hand He ever liveth to make intercession for His people. He is the only Mediator, the Prophet, Priest and King of the Church, and Sovereign of the Universe.

VIII. Regeneration

Regeneration is a change of heart, wrought by the Holy Spirit, who quickeneth the dead in trespasses and sins enlightening their minds spiritually and savingly to understand the Word of God, and renewing their whole nature, so that they love and practice holiness. It is a work of God's free and special grace alone.

IX. Repentance

Repentance is an evangelical grace, wherein a person being by the Holy Spirit, made sensible of the manifold evil of his sin, humbleth himself for it, with godly sorrow, detestation of it, and self-abhorrence, with a purpose and endeavor to walk before God so as to please Him in all things.

X. Faith

Saving faith is the belief, on God's authority, of whatsoever is revealed in His Word concerning Christ; accepting and resting upon Him alone for justification and eternal life. It is wrought in the heart by the Holy Spirit, and is accompanied by all other saving graces, and leads to a life of holiness.

XI. Justification

Justification is God's gracious and full acquittal of sinners, who believe in Christ, from all sin, through the satisfaction that Christ has made; not for anything wrought in them or done by them; but on account of the obedience and satisfaction of Christ, they receiving and resting on Him and His righteousness by faith.

XII. Sanctification

Those who have been regenerated are also sanctified by God's word and Spirit dwelling in them. This sanctification is progressive through the supply of Divine strength, which all saints seek to obtain, pressing after a heavenly life in cordial obedience to all Christ's commands.

XIII. Perseverance of the Saints

Those whom God hath accepted in the Beloved, and sanctified by His Spirit, will never totally nor finally fall away from the state of grace, but shall certainly persevere to the end; and though they may fall through neglect and temptation, into sin, whereby they grieve the Spirit, impair their graces and comforts, bring reproach on the Church, and temporal judgments on themselves, yet they shall be renewed again unto repentance, and be kept by the power of God through faith unto salvation.

XIV. The Church

The Lord Jesus is the head of the Church, which is composed of all His true disciples, and in Him is invested supremely all power for its government. According to His commandment, Christians are to associate themselves into particular societies or churches; and to each of these churches He hath given needful authority for administering that order, discipline and worship which He hath appointed. The regular officers of a Church are Bishops or Elders, and Deacons.

XV. Baptism

Baptism is an ordinance of the Lord Jesus, obligatory upon every believer, wherein he is immersed in water in the name of the Father, and of the Son, and of the Holy Spirit, as a sign of his fellowship with the death and resurrection of Christ, of remission of sins, and of giving himself up to God, to live and walk in newness of life. It is prerequisite to church fellowship, and to participation in the Lord's Supper.

XVI. The Lord's Supper

The Lord's Supper is an ordinance of Jesus Christ, to be administered with the elements of bread and wine, and to be observed by His churches till the end of the world. It is in no sense a sacrifice, but is designed to commemorate His death, to confirm the faith and other graces of Christians, and to be a bond, pledge and renewal of their communion with Him, and of their church fellowship.

XVII. The Lord's Day

The Lord's Day is a Christian institution for regular observance, and should be employed in exercises of worship and spiritual devotion, both public and private, resting from worldly employments and amusements, works of necessity and mercy only excepted.

XVIII. Liberty of Conscience

God alone is Lord of the conscience; and He hath left it free from the doctrines and commandments of men, which are in anything contrary to His word, or not contained in it. Civil magistrates being ordained of God, subjection in all lawful things commanded by them ought to be yielded by us in the Lord, not only for wrath, but also for conscience sake.

XIX. The Resurrection

The bodies of men after death return to dust, but their spirits return immediately to God-the righteous to rest with Him; the wicked, to be reserved under darkness to the judgment. At the last day, the bodies of all the dead, both just and unjust, will be raised.

XX. The Judgment

God hath appointed a day, wherein He will judge the world by Jesus Christ, when every one shall receive according to his deeds; the wicked shall go into everlasting punishment; the righteous, into everlasting life.

Belgic Confession

The Only God

We all believe in our hearts and confess with our mouths that there is a single and simple spiritual being, whom we call God- eternal, incomprehensible, invisible, unchangeable, infinite, almighty; completely wise, just, and good, and the overflowing source of all good.

The Means by Which We Know God

We know God by two means: First, by the creation, preservation, and government of the universe, since that universe is before our eyes like a beautiful book in which all creatures, great and small, are as letters to make us ponder the invisible things of God: God's eternal power and divinity, as the apostle Paul says in Romans 1:20. All these things are enough to convict humans and to leave them without excuse. Second, God makes himself known to us more clearly by his holy and divine Word, as much as we need in this life, for God's glory and for our salvation.

The Written Word of God

We confess that this Word of God was not sent nor delivered "by human will," but that "men and women moved by the Holy Spirit spoke from God," as Peter says. (2 Pet. 1:21) Afterward our God- with special care for us and our salvation- commanded his servants, the prophets and apostles, to commit this revealed Word to writing. God, with his own finger, wrote the two tables of the law. Therefore we call such writings holy and divine Scriptures.

The Canonical Books

We include in the Holy Scripture the two volumes of the Old and New Testaments. They are canonical books with which there can be no quarrel at all. In the church of God the list is as follows: In the Old Testament, the five books of Moses- Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the books of Joshua, Judges, and Ruth; the two books of Samuel, and two of Kings; the two books of Chronicles, called Paralipomenon; the first book of Ezra; Nehemiah, Esther, Job; the Psalms of David; the three books of Solomon- Proverbs, Ecclesiastes, and the Song; the four major prophets- Isaiah, Jeremiah*, Ezekiel, Daniel; and then the other twelve minor prophets- Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. In the New Testament, the four gospels- Matthew, Mark, Luke, and John; the Acts of the Apostles; the fourteen letters of Paul- to the Romans; the two letters to the Corinthians; to the Galatians, Ephesians, Philippians, and Colossians; the two letters to the Thessalonians; the two letters to Timothy; to Titus, Philemon, and to the Hebrews; the seven letters of the other apostles- one of James; two of Peter; three of John; one of Jude; and the Revelation of the apostle John. * "Jeremiah" here includes the Book of Lamentations as well as the Book of Jeremiah.

The Authority of Scripture

We receive all these books and these only as holy and canonical, for the regulating, founding, and establishing of our faith. And we believe without a doubt all things contained in them- not so much because the church receives and approves them as such but above all because the Holy Spirit testifies in our hearts that they are from God, and also because they prove themselves to be from God. For even the blind themselves are able to see that the things predicted in them do happen.

The Difference Between Canonical and Apocryphal Books

We distinguish between these holy books and the apocryphal ones, which are the third and fourth books of Esdras; the books of Tobit, Judith, Wisdom, Jesus Sirach, Baruch; what was added to the Story of Esther; the Song of the Three Children in the Furnace; the Story of Susannah; the Story of Bel and the Dragon; the Prayer of Manasseh; and the two books of Maccabees. The church may certainly read these books and learn from them as far as they agree with the canonical books. But they do not have such power and virtue that one could confirm from their testimony any point of faith or of the Christian religion. Much less can they detract from the authority of the other holy books.

The Sufficiency of Scripture

We believe that this Holy Scripture contains the will of God completely and that everything one must believe to be saved is sufficiently taught in it. For since the entire manner of service which God requires of us is described in it at great length, no one- even an apostle or an angel from heaven, as Paul says- (Gal. 1:8) ought to teach other than what the Holy Scriptures have already taught us. For since it is forbidden to add to the Word of God, or take anything away from it, (Deut. 12:32, Rev. 22:18-19) it is plainly demonstrated that the teaching is perfect and complete in all respects. Therefore we must not consider human writings- no matter how holy their authors may have been- equal to the divine writings; nor may we put custom, nor the majority, nor age, nor the passage of times or persons, nor councils, decrees, or official decisions above the truth of God, for truth is above everything else. For all human beings are liars by nature and more vain than vanity itself. Therefore we reject with all our hearts everything that does not agree with this infallible rule, as we are taught to do by the apostles when they say, "Test the spirits to see whether they are from God," (1 John 4:1) and also, "Do not receive into the house or welcome anyone who comes to you and does not bring this teaching." (2 John 10)

The Trinity

In keeping with this truth and Word of God we believe in one God, who is one single essence, in whom there are three persons, really, truly, and eternally distinct according to their incommunicable properties- namely, Father, Son, and Holy Spirit. The Father is the cause, origin, and source of all things, visible as well as invisible. The Son is the Word, the Wisdom, and the image of the Father. The Holy Spirit is the eternal power and might, proceeding from the Father and the Son. Nevertheless, this distinction does not divide God into three, since Scripture teaches us that the Father, the Son, and the Holy Spirit each has a distinct subsistence distinguished by characteristics- yet in such a way that these three persons are only one God. It is evident then that the Father is not the Son and that the Son is not the Father, and that likewise the Holy Spirit is neither the Father nor the Son. Nevertheless, these persons, thus distinct, are neither divided nor fused or mixed together. For the Father did not take on flesh, nor did the Spirit, but only the Son. The Father was never without the Son, nor without the Holy Spirit, since all these are equal from eternity, in one and the same essence. There is neither a first nor a last, for all three are one in truth and power, in goodness and mercy.

The Scriptural Witness on the Trinity

All these things we know from the testimonies of Holy Scripture as well as from the effects of the persons, especially from those we feel within ourselves. The testimonies of the Holy Scriptures, which teach us to believe in this Holy Trinity, are written in many places of the Old Testament, which need not be enumerated but only chosen with discretion. In the book of Genesis God says, "Let us make humankind in our image, according to our likeness." So "God created humankind in his image"-indeed, "male and female he created them." (Gen. 1:26-27) "See, the man has become like one of us." (Gen. 3:22) It appears from this that there is a plurality of persons within the Deity, when God says, "Let us make humankind in our image"- and afterward God indicates the unity in saying, "God created." It is true that God does not say here how many persons there are- but what is somewhat obscure to us in the Old Testament is very clear in the New. For when our Lord was baptized in the Jordan, the voice of the Father was heard saying, "This is my Son, the Beloved;" (Matt. 3:17) the Son was seen in the water; and the Holy Spirit appeared in the form of a dove. So, in the baptism of all believers this form was prescribed by Christ: Baptize all people "in the name of the Father and of the Son and of the Holy Spirit." (Matt. 28:19) In the Gospel according to Luke the angel Gabriel says to Mary, the mother of our Lord: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God." (Luke 1:35) And in another place it says: "The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you." (2 Cor. 13:14) ["There are three that testify in heaven, the Father, the Word, and the Holy Spirit, and these three are one."(1 John 5:7) In all these passages we are fully taught that there are three persons in the one and only divine essence. And although this doctrine surpasses human understanding, we nevertheless believe it now, through the Word, waiting to know and enjoy it fully in heaven. Furthermore, we must note the particular works and activities of these three persons in relation to us. The Father is called our Creator, by reason of his power. The Son is our Savior and Redeemer, by his blood. The Holy Spirit is our Sanctifier, by living in our hearts. This doctrine of the holy Trinity has always been maintained in the true church, from the time of the apostles until the present, against Jews, Muslims, and certain false Christians and heretics, such as Marcion, Mani, Praxeas, Sabellius, Paul of Samosata, Arius, and others like them, who were rightly condemned by the holy fathers. And so, in this matter we willingly accept the three ecumenical creeds- the Apostles', Nicene, and Athanasian- as well as what the ancient fathers decided in agreement with them.

The Deity of Christ

We believe that Jesus Christ, according to his divine nature, is the only Son of God- eternally begotten, not made or created, for then he would be a creature. He is one in essence with the Father; coeternal; the exact image of the person of the Father and the "reflection of God's glory," (Col. 1:15, Heb. 1:3) being like the Father in all things. Jesus Christ is the Son of God not only from the time he assumed our nature but from all eternity, as the following testimonies teach us when they are taken together. Moses says that God created the world; (Gen. 1:1) and John says that all things were created through the Word, (John 1:3) which he calls God. The apostle says that God created the world through the Son. (Heb. 1:2) He also says that God created all things through Jesus Christ. (Col. 1:16) And so it must follow that the one who is called God, the Word, the Son, and Jesus Christ already existed before creating all things. Therefore the prophet Micah says that Christ's origin is "from ancient days." (Mic. 5:2) And the apostle says that the Son has "neither beginning of days nor end of life." (Heb. 7:3) So then, he is the true eternal God, the Almighty, whom we invoke, worship, and serve.

The Deity of the Holy Spirit

We believe and confess also that the Holy Spirit proceeds eternally from the Father and the Son- neither made, nor created, nor begotten, but only proceeding from the two of them. In regard to order, the Spirit is the third person of the Trinity- of one and the same essence, and majesty, and glory, with the Father and the Son, being true and eternal God, as the Holy Scriptures teach us.

The Creation of All Things

We believe that the Father, when it seemed good to him, created heaven and earth and all other creatures from nothing, by the Word- that is to say, by the Son. God has given all creatures their being, form, and appearance and their various functions for serving their Creator. Even now God also sustains and governs them all, according to his eternal providence and by his infinite power, that they may serve humanity, in order that humanity may serve God. God has also created the angels good, that they might be messengers of God and serve the elect. Some of them have fallen from the excellence in which God created them into eternal perdition; and the others have persisted and remained in their original state, by the grace of God. The devils and evil spirits are so corrupt that they are enemies of God and of everything good. They lie in wait for the church and every member of it like thieves, with all their power, to destroy and spoil everything by their deceptions. So then, by their own wickedness they are condemned to everlasting damnation, daily awaiting their torments. For that reason we detest the error of the Sadducees, who deny that there are spirits and angels, and also the error of the Manicheans, who say that the devils originated by themselves, being evil by nature, without having been corrupted.

The Doctrine of God's Providence

We believe that this good God, after creating all things, did not abandon them to chance or fortune but leads and governs them according to his holy will, in such a way that nothing happens in this world without God's orderly arrangement. Yet God is not the author of, and cannot be charged with, the sin that occurs. For God's power and goodness are so great and incomprehensible that God arranges and does his works very well and justly even when the devils and the wicked act unjustly. We do not wish to inquire with undue curiosity into what God does that surpasses human understanding and is beyond our ability to comprehend. But in all humility and reverence we adore the just judgments of God, which are hidden from us, being content to be Christ's disciples, so as to learn only what God shows us in the Word, without going beyond those limits. This doctrine gives us unspeakable comfort since it teaches us that nothing can happen to us by chance but only by the arrangement of our gracious heavenly Father, who watches over us with fatherly care, sustaining all creatures under his lordship, so that not one of the hairs on our heads (for they are all numbered) nor even a little bird can fall to the ground without the will of our Father. (Matt. 10:29-30) In this thought we rest, knowing that God holds in check the devils and all our enemies, who cannot hurt us without divine permission and will. For that reason we reject the damnable error of the Epicureans, who say that God does not get involved in anything and leaves everything to chance.

The Creation and Fall of Humanity

We believe that God created human beings from the dust of the earth and made and formed them in his image and likeness- good, just, and holy; able by their will to conform in all things to the will of God. But when they were in honor they did not understand it (Ps. 49:20) and did not recognize their excellence. But they subjected themselves willingly to sin and consequently to death and the curse, lending their ear to the word of the devil. For they transgressed the commandment of life, which they had received, and by their sin they separated themselves from God, who was their true life, having corrupted their entire nature. So they made themselves guilty and subject to physical and spiritual death, having become wicked, perverse, and corrupt in all their ways. They lost all their excellent gifts which they had received from God, and retained none of them except for small traces which are enough to make them inexcusable. Moreover, all the light in us is turned to darkness, as the Scripture teaches us: "The light shines in the darkness, and the darkness did not overcome it." (John 1:5) Here John calls the human race "darkness." Therefore we reject everything taught to the contrary concerning human free will, since humans are nothing but the slaves of sin and cannot do a thing unless it is given them from heaven. (John 3:27) For who can boast of being able to do anything good by oneself, since Christ says, "No one can come to me unless drawn by the Father who sent me"? (John 6:44) Who can glory in their own will when they understand that "the mind that is set on the flesh is hostile to God"? (Rom. 8:7) Who can speak of their own knowledge in view of the fact that "those who are unspiritual do not receive the gifts of God's Spirit"? (1 Cor. 2:14) In short, who can produce a single thought, knowing that we are not able to think a thing about ourselves, by ourselves, but that "our competence is from God"? (2 Cor. 3:5) And therefore, what the apostle says ought rightly to stand fixed and firm: God works within us both to will and to do according to his good pleasure. (Phil. 2:13) For there is no understanding nor will conforming to God's understanding and will apart from Christ's involvement, as he teaches us when he says, "Apart from me you can do nothing." (John 15:5)

The Doctrine of Original Sin

We believe that by the disobedience of Adam original sin has been spread through the whole human race. (Rom. 5:12-13) It is a corruption of the whole human nature- an inherited depravity which even infects small infants in their mother's womb, and the root which produces in humanity every sort of sin. It is therefore so vile and enormous in God's sight that it is enough to condemn the human race, and it is not abolished or wholly uprooted even by baptism, seeing that sin constantly boils forth as though from a contaminated spring. Nevertheless, it is not imputed to God's children for their condemnation but is forgiven by his grace and mercy- not to put them to sleep but so that the awareness of this corruption might often make believers groan as they long to be set free from the body of this death. (Rom. 7:24) Therefore we reject the error of the Pelagians who say that this sin is nothing else than a matter of imitation.

The Doctrine of Election

We believe that- all Adam's descendants having thus fallen into perdition and ruin by the sin of Adam- God showed himself to be as he is: merciful and just. God is merciful in withdrawing and saving from this perdition those who, in the eternal and unchangeable divine counsel, have been elected and chosen in Jesus Christ our Lord by his pure goodness, without any consideration of their works. God is just in leaving the others in their ruin and fall into which they plunged themselves.

The Recovery of Fallen Humanity

We believe that our good God, by marvelous divine wisdom and goodness, seeing that Adam and Eve had plunged themselves in this manner into both physical and spiritual death and made themselves completely miserable, set out to find them, though they, trembling all over, were fleeing from God. And God comforted them, promising to give them his Son, born of a woman, (Gal. 4:4) to crush the head of the serpent, (Gen. 3:15) and to make them blessed.

The Incarnation

So then we confess that God fulfilled the promise made to the early fathers and mothers by the mouth of the holy prophets when he sent the only and eternal Son of God into the world at the time appointed. The Son took the "form of a slave" and was made in "human form," (Phil. 2:7) truly assuming a real human nature, with all its weaknesses, except for sin; being conceived in the womb of the blessed virgin Mary by the power of the Holy Spirit, without male participation. And Christ not only assumed human nature as far as the body is concerned but also a real human soul, in order to be a real human being. For since the soul had been lost as well as the body, Christ had to assume them both to save them both together. Therefore we confess (against the heresy of the Anabaptists who deny that Christ assumed human flesh from his mother) that Christ shared the very flesh and blood of children; (Heb. 2:14) being the fruit of the loins of David according to the flesh, (Acts 2:30) descended from David according to the flesh; (Rom. 1:3) the fruit of the womb of the virgin Mary; (Luke 1:42) born of a woman; (Gal. 4:4) the seed of David; (2 Tim. 2:8) the root of Jesse; (Rom. 15:12) descended from Judah, (Heb. 7:14) having descended from the Jews according to the flesh; descended from Abraham- having assumed descent from Abraham and Sarah, and was made like his brothers and sisters, yet without sin. (Heb. 2:17, Heb 4:15) In this way Christ is truly our Immanuel- that is: "God with us." (Matt. 1:23)

The Two Natures of Christ

We believe that by being thus conceived the person of the Son has been inseparably united and joined together with human nature, in such a way that there are not two Sons of God, nor two persons, but two natures united in a single person, with each nature retaining its own distinct properties. Thus his divine nature has always remained uncreated, without beginning of days or end of life, (Heb. 7:3) filling heaven and earth. Christ's human nature has not lost its properties but continues to have those of a creature- it has a beginning of days; it is of a finite nature and retains all that belongs to a real body. And even though he, by his resurrection, gave it immortality, that nonetheless did not change the reality of his human nature; for our salvation and resurrection depend also on the reality of his body. But these two natures are so united together in one person that they are not even separated by his death. So then, what he committed to his Father when he died was a real human spirit which left his body. But meanwhile his divine nature remained united with his human nature even when he was lying in the grave; and his deity never ceased to be in him, just as it was in him when he was a little child, though for a while it did not so reveal itself. These are the reasons why we confess him to be true God and truly human- true God in order to conquer death by his power, and truly human that he might die for us in the weakness of his flesh.

The Justice and Mercy of God in Christ

We believe that God- who is perfectly merciful and also very just- sent the Son to assume the nature in which the disobedience had been committed, in order to bear in it the punishment of sin by his most bitter passion and death. So God made known his justice toward his Son, who was charged with our sin, and he poured out his goodness and mercy on us, who are guilty and worthy of damnation, giving to us his Son to die, by a most perfect love, and raising him to life for our justification, in order that by him we might have immortality and eternal life.

The Atonement

We believe that Jesus Christ is a high priest forever according to the order of Melchizedek- made such by an oath- and that he presented himself in our name before his Father, to appease his Father's wrath with full satisfaction by offering himself on the tree of the cross and pouring out his precious blood for the cleansing of our sins, as the prophets had predicted. For it is written that "the punishment that made us whole" was placed on the Son of God and that "by his bruises we are healed." He was "like a lamb that is led to the slaughter"; he was "numbered with the transgressors" (Isa. 53:4-12) and condemned as a criminal by Pontius Pilate, though Pilate had declared that he was innocent. So he paid back what he had not stolen, (Ps. 69:4) and he suffered- "the righteous for the unrighteous," (1 Pet. 3:18) in both his body and his soul- in such a way that when he sensed the horrible punishment required by our sins "his sweat became like great drops of blood falling down on the ground." (Luke 22:44) He cried, "My God, my God, why have you forsaken me?" (Matt. 27:46) And he endured all this for the forgiveness of our sins. Therefore we rightly say with Paul that we know nothing "except Jesus Christ, and him crucified"; (1 Cor. 2:2) we "regard everything as loss because of the surpassing value of knowing Christ Jesus [our] Lord." (Phil. 3:8) We find all comforts in his wounds and have no need to seek or invent any other means to reconcile ourselves with God than this one and only sacrifice, once made, which renders believers perfect forever. This is also why the angel of God called him Jesus- that is, "Savior"- because he would save his people from their sins. (Matt. 1:21)

The Righteousness of Faith

We believe that for us to acquire the true knowledge of this great mystery the Holy Spirit kindles in our hearts a true faith that embraces Jesus Christ, with all his merits, and makes him its own, and no longer looks for anything apart from him. For it must necessarily follow that either all that is required for our salvation is not in Christ or, if all is in him, then those who have Christ by faith have his salvation entirely. Therefore, to say that Christ is not enough but that something else is needed as well is a most enormous blasphemy against God- for it then would follow that Jesus Christ is only half a Savior. And therefore we justly say with Paul that we are justified "by faith alone" or "by faith apart from works." (Rom. 3:28) However, we do not mean, properly speaking, that it is faith itself that justifies us- for faith is only the instrument by which we embrace Christ, our righteousness. But Jesus Christ is our righteousness in making available to us all his merits and all the holy works he has done for us and in our place. And faith is the instrument that keeps us in communion with him and with all his benefits. When those benefits are made ours, they are more than enough to absolve us of our sins.

The Justification of Sinners

We believe that our blessedness lies in the forgiveness of our sins because of Jesus Christ, and that in it our righteousness before God is contained, as David and Paul teach us when they declare those people blessed to whom God grants righteousness apart from works. (Ps. 32:1, Rom. 4:6) And the same apostle says that we are "justified by his grace as a gift, through the redemption that is in Christ Jesus." (Rom. 3:24) And therefore we cling to this foundation, which is firm forever, giving all glory to God, humbling ourselves, and recognizing ourselves as we are; not claiming a thing for ourselves or our merits and leaning and resting on the sole obedience of Christ crucified, which is ours when we believe in him. That is enough to cover all our sins and to make us confident, freeing the conscience from the fear, dread, and terror of God's approach, without doing what our first parents, Adam and Eve, did, who trembled as they tried to cover themselves with fig leaves. In fact, if we had to appear before God relying- no matter how little- on ourselves or some other creature, then, alas, we would be swallowed up. Therefore everyone must say with David: "[Lord,] do not enter into judgment with your servant, for no one living is righteous before you." (Ps. 143:2)

The Sanctification of Sinners

We believe that this true faith, produced in us by the hearing of God's Word and by the work of the Holy Spirit, regenerates us and makes us new creatures, (2 Cor. 5:17) causing us to live a new life (Rom. 6:4) and freeing us from the slavery of sin. Therefore, far from making people cold toward living in a pious and holy way, this justifying faith, quite to the contrary, so works within them that apart from it they will never do a thing out of love for God but only out of love for themselves and fear of being condemned. So then, it is impossible for this holy faith to be unfruitful in a human being, seeing that we do not speak of an empty faith but of what Scripture calls "faith working through love," (Gal. 5:6) which moves people to do by themselves the works that God has commanded in the Word. These works, proceeding from the good root of faith, are good and acceptable to God, since they are all sanctified by God's grace. Yet they do not count toward our justification- for by faith in Christ we are justified, even before we do good works. Otherwise they could not be good, any more than the fruit of a tree could be good if the tree is not good in the first place. So then, we do good works, but not for merit- for what would we merit? Rather, we are indebted to God for the good works we do, and not God to us, since God "is at work in [us], enabling [us] both to will and to work for his good pleasure" (Phil. 2:13) - thus keeping in mind what is written: "When you have done all that you were ordered to do, say, 'We are worthless slaves; we have done only what we ought to have done.'" (Luke 17:10) Yet we do not wish to deny that God rewards good works- but it is by grace that God crowns these gifts. Moreover, although we do good works we do not base our salvation on them; for we cannot do any work that is not defiled by our flesh and also worthy of punishment. And even if we could point to one, memory of a single sin is enough for God to reject that work. So we would always be in doubt, tossed back and forth without any certainty, and our poor consciences would be tormented constantly if they did not rest on the merit of the suffering and death of our Savior.

The Fulfillment of the Law

We believe that the ceremonies and symbols of the law have ended with the coming of Christ, and that all foreshadowings have come to an end, so that the use of them ought to be abolished among Christians. Yet the truth and substance of these things remain for us in Jesus Christ, in whom they have been fulfilled. Nevertheless, we continue to use the witnesses drawn from the law and prophets to confirm us in the gospel and to regulate our lives with full integrity for the glory of God, according to the will of God.

The Intercession of Christ

We believe that we have no access to God except through the one and only Mediator and Intercessor, "Jesus Christ the righteous," (1 John 2:1) who therefore was made human, uniting together the divine and human natures, so that we human beings might have access to the divine Majesty. Otherwise we would have no access. But this Mediator, whom the Father has appointed between himself and us, ought not terrify us by his greatness, so that we have to look for another one, according to our fancy. For neither in heaven nor among the creatures on earth is there anyone who loves us more than Jesus Christ does. Although he was "in the form of God," Christ nevertheless "emptied himself," taking "human form" and "the form of a slave" for us; (Phil. 2:6-8) and he made himself "like his brothers and sisters in every respect." (Heb. 2:17) Suppose we had to find another intercessor. Who would love us more than he who gave his life for us, even though "we were enemies"? (Rom. 5:10) And suppose we had to find one who has prestige and power. Who has as much of these as he who is seated at the right hand of the Father, (Rom. 8:34, Heb. 1:3) and who has "all authority in heaven and on earth"? (Matt. 28:18) And who will be heard more readily than God's own dearly beloved Son? So, the practice of honoring the saints as intercessors in fact dishonors them because of its misplaced faith. That was something the saints never did nor asked for, but which in keeping with their duty, as appears from their writings, they consistently refused. We should not plead here that we are unworthy- for it is not a question of offering our prayers on the basis of our own dignity but only on the basis of the excellence and dignity of Jesus Christ, whose righteousness is ours by faith. Since the apostle for good reason wants us to get rid of this foolish fear- or rather, this unbelief- he says to us that Jesus Christ was made like "his brothers and sisters in every respect, so that he might be a merciful and faithful high priest" to purify the sins of the people. (Heb. 2:17) For since he suffered, being tempted, he is also able to help those who are tempted. (Heb. 2:18) And further, to encourage us more to approach him he says, "Since, then, we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need." (Heb. 4:14-16) The same apostle says that we "have confidence to enter the sanctuary by the blood of Jesus." "Let us approach with a true heart in full assurance of faith...." (Heb. 10:19, Heb. 10:22) Likewise, Christ "holds his priesthood permanently.... Consequently, he is able for all time to save those who approach God through him, since he always lives to make intercession for them." (Heb. 7:24-25) What more do we need? For Christ himself declares: "I am the way, and the truth, and the life. No one comes to the Father except through me." (John 14:6) Why should we seek another intercessor? Since it has pleased God to give us the Son as our Intercessor. let us not leave him for another- or rather seek, without ever finding. For, when giving Christ to us, God knew well that we were sinners. Therefore, in following the command of Christ we call on the heavenly Father through Christ, our only Mediator, as we are taught by the Lord's Prayer, being assured that we shall obtain all we ask of the Father in his name.

The Holy Catholic Church

We believe and confess one single catholic or universal church- a holy congregation and gathering of true Christian believers, awaiting their entire salvation in Jesus Christ, being washed by his blood, and sanctified and sealed by the Holy Spirit. This church has existed from the beginning of the world and will last until the end, as appears from the fact that Christ is eternal King who cannot be without subjects. And this holy church is preserved by God against the rage of the whole world, even though for a time it may appear very small to human eyes- as though it were snuffed out. For example, during the very dangerous time of Ahab the Lord preserved for himself seven thousand who did not bend their knees to Baal. (1 Kings 19:18) And so this holy church is not confined, bound, or limited to a certain place or certain people. But it is spread and dispersed throughout the entire world, though still joined and united in heart and will, in one and the same Spirit, by the power of faith.

The Obligations of Church Members

We believe that since this holy assembly and congregation is the gathering of those who are saved and there is no salvation apart from it, people ought not to withdraw from it, content to be by themselves, regardless of their status or condition. But all people are obliged to join and unite with it, keeping the unity of the church by submitting to its instruction and discipline, by bending their necks under the yoke of Jesus Christ, and by serving to build up one another, according to the gifts God has given them as members of each other in the same body. And to preserve this unity more effectively, it is the duty of all believers, according to God's Word, to separate themselves from those who do not belong to the church, in order to join this assembly wherever God has established it, even if civil authorities and royal decrees forbid and death and physical punishment result. And so, all who withdraw from the church or do not join it act contrary to God's ordinance.

The Marks of the True Church

We believe that we ought to discern diligently and very carefully, by the Word of God, what is the true church- for all sects in the world today claim for themselves the name of "the church." We are not speaking here of the company of hypocrites who are mixed among the good in the church and who nonetheless are not part of it, even though they are physically there. But we are speaking of distinguishing the body and fellowship of the true church from all sects that call themselves "the church." The true church can be recognized if it has the following marks: The church engages in the pure preaching of the gospel; it makes use of the pure administration of the sacraments as Christ instituted them; it practices church discipline for correcting faults. In short, it governs itself according to the pure Word of God, rejecting all things contrary to it and holding Jesus Christ as the only Head. By these marks one can be assured of recognizing the true church- and no one ought to be separated from it. As for those who can belong to the church, we can recognize them by the distinguishing marks of Christians: namely by faith, and by their fleeing from sin and pursuing righteousness, once they have received the one and only Savior, Jesus Christ. They love the true God and their neighbors, without turning to the right or left, and they crucify the flesh and its works. Though great weakness remains in them, they fight against it by the Spirit all the days of their lives, appealing constantly to the blood, suffering, death, and obedience of the Lord Jesus, in whom they have forgiveness of their sins, through faith in him. As for the false church, it assigns more authority to itself and its ordinances than to the Word of God; it does not want to subject itself to the yoke of Christ; it does not administer the sacraments as Christ commanded in his Word; it rather adds to them or subtracts from them as it pleases; it bases itself on humans, more than on Jesus Christ; it persecutes those who live holy lives according to the Word of God and who rebuke it for its faults, greed, and idolatry. These two churches are easy to recognize and thus to distinguish from each other.

The Government of the Church

We believe that this true church ought to be governed according to the spiritual order that our Lord has taught us in his Word. There should be ministers or pastors to preach the Word of God and administer the sacraments. There should also be elders and deacons, along with the pastors, to make up the council of the church. By this means true religion is preserved; true doctrine is able to take its course; and evil people are corrected spiritually and held in check, so that also the poor and all the afflicted may be helped and comforted according to their need. By this means everything will be done well and in good order in the church, when such persons are elected who are faithful and are chosen according to the rule that Paul gave to Timothy. (1 Tim. 3)

The Officers of the Church

We believe that ministers of the Word of God, elders, and deacons ought to be chosen to their offices by a legitimate election of the church, with prayer in the name of the Lord, and in good order, as the Word of God teaches. So all must be careful not to push themselves forward improperly, but must wait for God's call, so that they may be assured of their calling and be certain that they are chosen by the Lord. As for the ministers of the Word, they all have the same power and authority, no matter where they may be, since they are all servants of Jesus Christ, the only universal bishop, and the only head of the church. Moreover, to keep God's holy order from being violated or despised, we say that everyone ought, as much as possible, to hold the ministers of the Word and elders of the church in special esteem, because of the work they do, and be at peace with them, without grumbling, quarreling, or fighting.

The Order and Discipline of the Church

We also believe that although it is useful and good for those who govern the churches to establish and set up a certain order among themselves for maintaining the body of the church, they ought always to guard against deviating from what Christ, our only Master, has ordained for us. Therefore we reject all human innovations and all laws imposed on us, in our worship of God, which bind and force our consciences in any way. So we accept only what is proper to maintain harmony and unity and to keep all in obedience to God. To that end excommunication, with all it involves, according to the Word of God, is required.

The Sacraments

We believe that our good God, mindful of our crudeness and weakness, has ordained sacraments for us to seal his promises in us, to pledge good will and grace toward us, and also to nourish and sustain our faith. God has added these to the Word of the gospel to represent better to our external senses both what God enables us to understand by the Word and what he does inwardly in our hearts, confirming in us the salvation he imparts to us. For they are visible signs and seals of something internal and invisible, by means of which God works in us through the power of the Holy Spirit. So they are not empty and hollow signs to fool and deceive us, for their truth is Jesus Christ, without whom they would be nothing. Moreover, we are satisfied with the number of sacraments that Christ our Master has ordained for us. There are only two: the sacrament of baptism and the Holy Supper of Jesus Christ.

The Sacrament of Baptism

We believe and confess that Jesus Christ, in whom the law is fulfilled, has by his shed blood put an end to every other shedding of blood, which anyone might do or wish to do in order to atone or satisfy for sins. Having abolished circumcision, which was done with blood, Christ established in its place the sacrament of baptism. By it we are received into God's church and set apart from all other people and alien religions, that we may wholly belong to him whose mark and sign we bear. Baptism also witnesses to us that God, being our gracious Father, will be our God forever. Therefore Christ has commanded that all those who belong to him be baptized with pure water "in the name of the Father and of the Son and of the Holy Spirit." (Matt. 28:19) In this way God signifies to us that just as water washes away the dirt of the body when it is poured on us and also is seen on the bodies of those who are baptized when it is sprinkled on them, so too the blood of Christ does the same thing internally, in the soul, by the Holy Spirit. It washes and cleanses it from its sins and transforms us from being the children of wrath into the children of God. This does not happen by the physical water but by the sprinkling of the precious blood of the Son of God, who is our Red Sea, through which we must pass to escape the tyranny of Pharaoh, who is the devil, and to enter the spiritual land of Canaan. So ministers, as far as their work is concerned, give us the sacrament and what is visible, but our Lord gives what the sacrament signifies- namely the invisible gifts and graces; washing, purifying, and cleansing our souls of all filth and unrighteousness; renewing our hearts and filling them with all comfort; giving us true assurance of his fatherly goodness; clothing us with the "new self" and stripping off the "old self with its practices." (Col. 3:9-10) For this reason we believe that anyone who aspires to reach eternal life ought to be baptized only once without ever repeating it- for we cannot be born twice. Yet this baptism is profitable not only when the water is on us and when we receive it but throughout our entire lives. For that reason we reject the error of the Anabaptists who are not content with a single baptism once received and also condemn the baptism of the children of believers. We believe our children ought to be baptized and sealed with the sign of the covenant, as little children were circumcised in Israel on the basis of the same promises made to our children. And truly, Christ has shed his blood no less for washing the little children of believers than he did for adults. Therefore they ought to receive the sign and sacrament of what Christ has done for them, just as the Lord commanded in the law that by offering a lamb for them the sacrament of the suffering and death of Christ would be granted them shortly after their birth. This was the sacrament of Jesus Christ. Furthermore, baptism does for our children what circumcision did for the Jewish people. That is why Paul calls baptism the "circumcision of Christ." (Col. 2:11)

The Sacrament of the Lord's Supper

We believe and confess that our Savior Jesus Christ has ordained and instituted the sacrament of the Holy Supper to nourish and sustain those who are already regenerated and ingrafted into his family, which is his church. Now those who are born again have two lives in them. The one is physical and temporal- they have it from the moment of their first birth, and it is common to all. The other is spiritual and heavenly, and is given them in their second birth- it comes through the Word of the gospel in the communion of the body of Christ; and this life is common to God's elect only. Thus, to support the physical and earthly life God has prescribed for us an appropriate earthly and material bread, which is as common to all people as life itself. But to maintain the spiritual and heavenly life that belongs to believers, God has sent a living bread that came down from heaven: namely Jesus Christ, who nourishes and maintains the spiritual life of believers when eaten- that is, when appropriated and received spiritually by faith. To represent to us this spiritual and heavenly bread Christ has instituted an earthly and visible bread as the sacrament of his body and wine as the sacrament of his blood. He did this to testify to us that just as truly as we take and hold the sacrament in our hands and eat and drink it with our mouths, by which our life is then sustained, so truly we receive into our souls, for our spiritual life, the true body and true blood of Christ, our only Savior. We receive these by faith, which is the hand and mouth of our souls. Now it is certain that Jesus Christ did not prescribe his sacraments for us in vain, since he works in us all he represents by these holy signs, although the manner in which he does it goes beyond our understanding and is incomprehensible to us, just as the operation of God's Spirit is hidden and incomprehensible. Yet we do not go wrong when we say that what is eaten is Christ's own natural body and what is drunk is his own blood- but the manner in which we eat it is not by the mouth, but by the Spirit through faith. In that way Jesus Christ remains always seated at the right hand of God the Father in heaven- but he never refrains on that account to communicate himself to us through faith. This banquet is a spiritual table at which Christ communicates himself to us with all his benefits. At that table he makes us enjoy himself as much as the merits of his suffering and death, as he nourishes, strengthens, and comforts our poor, desolate souls by the eating of his flesh, and relieves and renews them by the drinking of his blood. Moreover, though the sacraments and what they signify are joined together, not all receive both of them. The wicked certainly take the sacrament, to their condemnation, but do not receive the truth of the sacrament, just as Judas and Simon the Sorcerer both indeed received the sacrament, but not Christ, who was signified by it. He is communicated only to believers. Finally, with humility and reverence we receive the holy sacrament in the gathering of God's people, as we engage together, with thanksgiving, in a holy remembrance of the death of Christ our Savior, and as we thus confess our faith and Christian religion. Therefore none should come to this table without examining themselves carefully, lest by eating this bread and drinking this cup they "eat and drink judgment against themselves." (1 Cor. 11:29) In short, by the use of this holy sacrament we are moved to a fervent love of God and our neighbors. Therefore we reject as desecrations of the sacraments all the muddled ideas and condemnable inventions that people have added and mixed in with them. And we say that we should be content with the procedure that Christ and the apostles have taught us and speak of these things as they have spoken of them.

The Civil Government

We believe that because of the depravity of the human race, our good God has ordained kings, princes, and civil officers. God wants the world to be governed by laws and policies so that human lawlessness may be restrained and that everything may be conducted in good order among human beings. For that purpose God has placed the sword in the hands of the government, to punish evil people and protect the good.

The Last Judgement

Finally we believe, according to God's Word, that when the time appointed by the Lord is come (which is unknown to all creatures) and the number of the elect is complete, our Lord Jesus Christ will come from heaven, bodily and visibly, as he ascended, with great glory and majesty, to declare himself the judge of the living and the dead. He will burn this old world, in fire and flame, in order to cleanse it. Then all human creatures will appear in person before the great judge- men, women, and children, who have lived from the beginning until the end of the world. They will be summoned there "with the archangel's call and with the sound of God's trumpet." (1 Thess. 4:16) For all those who died before that time will be raised from the earth, their spirits being joined and united with their own bodies in which they lived. And as for those who are still alive, they will not die like the others but will be changed "in the twinkling of an eye" from perishable to imperishable. (1 Cor. 15:51-53) Then the books (that is, the consciences) will be opened, and the dead will be judged according to the things they did in the world, (Rev. 20:12) whether good or evil. Indeed, all people will give account of all the idle words they have spoken, (Matt. 12:36) which the world regards as only playing games. And then the secrets and hypocrisies of all people will be publicly uncovered in the sight of all. Therefore, with good reason the thought of this judgment is horrible and dreadful to wicked and evil people. But it is very pleasant and a great comfort to the righteous and elect, since their total redemption will then be accomplished. They will then receive the fruits of their labor and of the trouble they have suffered; their innocence will be openly recognized by all; and they will see the terrible vengeance that God will bring on the evil ones who tyrannized, oppressed, and tormented them in this world. The evil ones will be convicted by the witness of their own consciences, and shall be made immortal- but only to be tormented in "the eternal fire prepared for the devil and his angels." (Matt. 25:41) In contrast, the faithful and elect will be crowned with glory and honor. The Son of God will profess their names (Matt. 10:32) before God his Father and the holy and elect angels; all tears will be wiped from their eyes; (Rev. 7:17) and their cause- at present condemned as heretical and evil by many judges and civil officers- will be acknowledged as the cause of the Son of God. And as a gracious reward the Lord will make them possess a glory such as the human heart could never imagine. So we look forward to that great day with longing in order to enjoy fully the promises of God in Christ Jesus, our Lord.

Chicago Statement on Biblical Inerrancy

Article I

WE AFFIRM that the Holy Scriptures are to be received as the authoritative Word of God.

WE DENY that the Scriptures receive their authority from the Church, tradition, or any other human source.

Article II

WE AFFIRM that the Scriptures are the supreme written norm by which God binds the conscience, and that the authority of the Church is subordinate to that of Scripture.

WE DENY that Church creeds, councils, or declarations have authority greater than or equal to the authority of the Bible.

Article III

WE AFFIRM that the written Word in its entirety is revelation given by God.

WE DENY that the Bible is merely a witness to revelation, or only becomes revelation in encounter, or depends on the responses of men for its validity.

Article IV

WE AFFIRM that God who made mankind in His image has used language as a means of revelation.

WE DENY that human language is so limited by our creatureliness that it is rendered inadequate as a vehicle for divine revelation. We further deny that the corruption of human culture and language through sin has thwarted God's work of inspiration.

Article V

WE AFFIRM that God's revelation within the Holy Scriptures was progressive.

WE DENY that later revelation, which may fulfill earlier revelation, ever corrects or contradicts it. We further deny that any normative revelation has been given since the completion of the New Testament writings.

Article VI

WE AFFIRM that the whole of Scripture and all its parts, down to the very words of the original, were given by divine inspiration.

WE DENY that the inspiration of Scripture can rightly be affirmed of the whole without the parts, or of some parts but not the whole.

Article VII

WE AFFIRM that inspiration was the work in which God by His Spirit, through human writers, gave us His Word. The origin of Scripture is divine. The mode of divine inspiration remains largely a mystery to us.

WE DENY that inspiration can be reduced to human insight, or to heightened states of consciousness of any kind.

Article VIII

WE AFFIRM that God in His work of inspiration utilized the distinctive personalities and literary styles of the writers whom He had chosen and prepared.

WE DENY that God, in causing these writers to use the very words that He chose, overrode their personalities.

Article IX

WE AFFIRM that inspiration, though not conferring omniscience, guaranteed true and trustworthy utterance on all matters of which the Biblical authors were moved to speak and write.

WE DENY that the finitude or fallenness of these writers, by necessity or otherwise, introduced distortion or falsehood into God's Word.

Article X

WE AFFIRM that inspiration, strictly speaking, applies only to the autographic text of Scripture, which in the providence of God can be ascertained from available manuscripts with great accuracy. We further affirm that copies and translations of Scripture are the Word of God to the extent that they faithfully represent the original.

WE DENY that any essential element of the Christian faith is affected by the absence of the autographs. We further deny that this absence renders the assertion of Biblical inerrancy invalid or irrelevant.

Article XI

WE AFFIRM that Scripture, having been given by divine inspiration, is infallible, so that, far from misleading us, it is true and reliable in all the matters it addresses.

WE DENY that it is possible for the Bible to be at the same time infallible and errant in its assertions. Infallibility and inerrancy may be distinguished, but not separated.

Article XII

WE AFFIRM that Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit.

WE DENY that Biblical infallibility and inerrancy are limited to spiritual, religious, or redemptive themes, exclusive of assertions in the fields of history and science. We further deny that scientific hypotheses about earth history may properly be used to overturn the teaching of Scripture on creation and the flood.

Article XIII

WE AFFIRM the propriety of using inerrancy as a theological term with reference to the complete truthfulness of Scripture.

WE DENY that it is proper to evaluate Scripture according to standards of truth and error that are alien to its usage or purpose. We further deny that inerrancy is negated by Biblical phenomena such as a lack of modern technical precision, irregularities of grammar or spelling, observational descriptions of nature, the reporting of falsehoods, the use of hyperbole and round numbers, the topical arrangement of material, variant selections of material in parallel accounts, or the use of free citations.

Article XIV

WE AFFIRM the unity and internal consistency of Scripture.

WE DENY that alleged errors and discrepancies that have not yet been resolved vitiate the truth claims of the Bible.

Article XV

WE AFFIRM that the doctrine of inerrancy is grounded in the teaching of the Bible about inspiration.

WE DENY that Jesus' teaching about Scripture may be dismissed by appeals to accommodation or to any natural limitation of His humanity.

Article XVI

WE AFFIRM that the doctrine of inerrancy has been integral to the Church's faith throughout its history.

WE DENY that inerrancy is a doctrine invented by scholastic Protestantism, or is a reactionary position postulated in response to negative higher criticism.

Article XVII

WE AFFIRM that the Holy Spirit bears witness to the Scriptures, assuring believers of the truthfulness of God's written Word.

WE DENY that this witness of the Holy Spirit operates in isolation from or against Scripture.

Article XVIII

WE AFFIRM that the text of Scripture is to be interpreted by grammatico-historical exegesis, taking account of its literary forms and devices, and that Scripture is to interpret Scripture.

WE DENY the legitimacy of any treatment of the text or quest for sources lying behind it that leads to relativizing, dehistoricizing, or discounting its teaching, or rejecting its claims to authorship.

Article XIX

WE AFFIRM that a confession of the full authority, infallibility, and inerrancy of Scripture is vital to a sound understanding of the whole of the Christian faith. We further affirm that such confession should lead to increasing conformity to the image of Christ.

WE DENY that such confession is necessary for salvation. However, we further deny that inerrancy can be rejected without grave consequences, both to the individual and to the Church.

Consensus Tigurinus

The Whole Spiritual Government of the Church Leads us to Christ

Seeing that Christ is the end of the law, and the knowledge of him comprehends in itself the whole sum of the gospel, there is no doubt that the object of the whole spiritual government of the Church is to lead us to Christ, as it is by him alone we come to God, who is the final end of a happy life. Whosoever deviates from this in the slightest degree, can never speak duly or appositely of any ordinances of God.

A True Knowledge of the Sacraments from the Knowledge of Christ

As the sacraments are appendages of the gospel, he only can discourse aptly and usefully of their nature, virtue, office, and benefit, who begins with Christ: and that not by adverting cursorily to the name of Christ, but by truly holding for what end he was given us by the Father, and what blessings he has conferred upon us.

Nature of the Knowledge of Christ

We must hold therefore that Christ, being the eternal Son of God, and of the same essence and glory with the Father, assumed our flesh, to communicate to us by right of adoption that which he possessed by nature, namely, to make us sons of God. This is done when ingrafted by faith into the body of Christ, and that by the agency of the Holy Spirit we are first counted righteous by a free imputation of righteousness, and then regenerated to a new life: whereby being formed again in the image of our heavenly Father, we renounce the old man.

Christ a Priest and King

Thus Christ, in his human nature, is to be considered as our priest, who expiated our sins by the one sacrifice of his death, put away all our transgressions by his obedience, provided a perfect righteousness for us, and now intercedes for us, that we may have access to God. He is to be considered as a repairer, who, by the agency of his Spirit, reforms whatever is vicious in us, that we may cease to live to the world and the flesh, and God himself may live in us. He is to be considered as a king, who enriches us with all kinds of blessings, governs and defends us by his power, provides us with spiritual weapons, delivers us from all harm, and rules and guides us by the sceptre of his mouth. And he is to be so considered, that he may raise us to himself, the true God, and to the Father, until the fulfilment of what is finally to take place, viz., God be all in all.

How Christ Communicates Himself to Us

Moreover, that Christ may thus exhibit himself to us and produce these effects in us, he must be made one with us, and we must be ingrafted into his body. He does not infuse his life into us unless he is our head, and from him the whole body, fitly joined together through every joint of supply, according to his working, maketh increase of the body in the proportion of each member.

Spiritual Communion. Institution of the Sacraments

The spiritual communion which we have with the Son of God takes place when he, dwelling in us by his Spirit, makes all who believe capable of all the blessings which reside in him. In order to testify this, both the preaching of the gospel was appointed, and the use of the sacraments committed to us, namely, the sacraments of holy Baptism and the holy Supper.

The Ends of the Sacrament

The ends of the sacraments are to be marks and badges of Christian profession and fellowship or fraternity, to be incitements to gratitude and exercises of faith and a godly life; in short, to be contracts binding us to this. But among other ends the principal one is, that God may, by means of them, testify, represent, and seal his grace to us. For although they signify nothing else than is announced to us by the Word itself, yet it is a great matter, first, that there is submitted to our eye a kind of living images which make a deeper impression on the senses, by bringing the object in a manner directly before them, while they bring the death of Christ and all his benefits to our remembrance, that faith may be the better exercised; and, secondly, that what the mouth of God had announced is, as it were, confirmed and ratified by seals.

Gratitude

Now, seeing that these things which the Lord has given as testimonies and seals of his grace are true, he undoubtedly truly performs inwardly by his Spirit that which the sacraments figure to our eyes and other senses; in other words, we obtain possession of Christ as the fountain of all blessings, both in order that we may be reconciled to God by means of his death, be renewed by his Spirit to holiness of life, in short, obtain righteousness and salvation; and also in order that we may give thanks for the blessings which were once exhibited on the cross, and which we daily receive by faith.

The Signs and the Things Signified Not Disjoined but Distinct

Wherefore, though we distinguish, as we ought, between the signs and the things signified, yet we do not disjoin the reality from the signs, but acknowledge that all who in faith embrace the promises there offered receive Christ spiritually, with his spiritual gifts, while those who had long been made partakers of Christ continue and renew that communion.

The Promise Principally to Be Looked To in the Sacraments

And it is proper to look not to the bare signs, but rather to the promise thereto annexed. As far, therefore, as our faith in the promise there offered prevails, so far will that virtue and efficacy of which we speak display itself. Thus the substance of water, bread, and wine, by no means offers Christ to us, nor makes us capable of his spiritual gifts. The promise rather is to be looked to, whose office it is to lead us to Christ by the direct way of faith, faith which makes us partakers of Christ.

We Are Not to Stand Gazing on the Elements

This refutes the error of those who stand gazing on the elements, and attach their confidence of salvation to them; seeing that the sacraments separated from Christ are but empty shows, and a voice is distinctly heard throughout proclaiming that we must adhere to none but Christ alone, and seek the gift of salvation from none but him.

The Sacraments Effect Nothing by Themselves

Besides, if any good is conferred upon us by the sacraments, it is not owing to any proper virtue in them, even though in this you should include the promise by which they are distinguished. For it is God alone who acts by his Spirit. When he uses the instrumentality of the sacraments, he neither infuses his own virtue into them nor derogates in any respect from the effectual working of his Spirit, but, in adaptation to our weakness, uses them as helps; in such manner, however, that the whole power of acting remains with him alone.

God Uses the Instrument, but All the Virtue Is His

Wherefore, as Paul reminds us, that neither he that planteth nor he that watereth is any thing, but God alone that giveth the increase; so also it is to be said of the sacraments that they are nothing, because they will profit nothing, unless God in all things make them effectual. They are indeed instruments by which God acts efficaciously when he pleases, yet so that the whole work of our salvation must be ascribed to him alone.

The Whole Accomplished by Christ

We conclude, then, that it is Christ alone who in truth baptizes inwardly, who in the Supper makes us partakers of himself, who, in short, fulfils what the sacraments figure, and uses their aid in such manner that the whole effect resides in his Spirit.

How the Sacraments Confirm

Thus the sacraments are sometimes called seals, and are said to nourish, confirm, and advance faith, and yet the Spirit alone is properly the seal, and also the beginner and finisher of faith. For all these attributes of the sacraments sink down to a lower place, so that not even the smallest portion of our salvation is transferred to creatures or elements.

All Who Partake of the Sacraments Do Not Partake of the Reality

Besides, we carefully teach that God does not exert his power indiscriminately in all who receive the sacraments, but only in the elect. For as he enlightens unto faith none but those whom he hath foreordained to life, so by the secret agency of his Spirit he makes the elect receive what the sacraments offer.

The Sacraments Do Not Confer Grace

By this doctrine is overthrown that fiction of the sophists which teaches that the sacraments confer grace on all who do not interpose the obstacle of mortal sin. For besides that in the sacraments nothing is received except by faith, we must also hold that the grace of God is by no means so annexed to them that whoso receives the sign also gains possession of the thing. For the signs are administered alike to reprobate and elect, but the reality reaches the latter only.

The Gifts Offered to All, but Received by Believers Only

It is true indeed that Christ with his gifts is offered to all in common, and that the unbelief of man not overthrowing the truth of God, the sacraments always retain their efficacy; but all are not capable of receiving Christ and his gifts. Wherefore nothing is changed on the part of God, but in regard to man each receives according to the measure of his faith.

Believers Before, and Without the Use of the Sacraments, Communicate with Christ

As the use of the sacraments will confer nothing more on unbelievers than if they had abstained from it, nay, is only destructive to them, so without their use believers receive the reality which is there figured. Thus the sins of Paul were washed away by baptism, though they had been previously washed away. So likewise baptism was the laver of regeneration to Cornelius, though he had already received the Holy Spirit. So in the Supper Christ communicates himself to us, though he had previously imparted himself, and perpetually remains in us. For seeing that each is enjoined to examine himself, it follows that faith is required of each before coming to the sacrament. Faith is not without Christ; but inasmuch as faith is confirmed and increased by the sacraments, the gifts of God are confirmed in us, and thus Christ in a manner grows in us and we in him.

The Benefit Not Always Received in the Act of Communicating

The advantage which we receive from the sacraments ought by no means to be restricted to the time at which they are administered to us, just as if the visible sign, at the moment when it is brought forward, brought the grace of God along with it. For those who were baptized when mere infants, God regenerates in childhood or adolescence, occasionally even in old age. Thus the utility of baptism is open to the whole period of life, because the promise contained in it is perpetually in force. And it may sometimes happen that the use of the holy Supper, which, from thoughtlessness or slowness of heart does little good at the time, afterward bears its fruit.

No Local Presence Must Be Imagined

We must guard particularly against the idea of any local presence. For while the signs are present in this world, are seen by the eyes and handled by the hands, Christ, regarded as man, must be sought nowhere else than in Heaven, and not otherwise than with the mind and eye of faith. Wherefore it is a perverse and impious superstition to inclose him under the elements of this world.

Explanation of the Words "This Is My Body."

Those who insist that the formal words of the Supper, "This is my body; this is my blood," are to be taken in what they call the precisely literal sense, we repudiate as preposterous interpreters. For we hold it out of controversy that they are to be taken figuratively, the bread and wine receiving the name of that which they signify. Nor should it be thought a new or unwonted thing to transfer the name of things figured by metonomy to the sign, as similar modes of expression occur throughout the Scriptures, and we by so saying assert nothing but what is found in the most ancient and most approved writers of the Church.

Of the Eating of the Body

When it is said that Christ, by our eating of his flesh and drinking of his blood, which are here figured, feeds our souls through faith by the agency of the Holy Spirit, we are not to understand it as if any mingling or transfusion of substance took place, but that we draw life from the flesh once offered in sacrifice and the blood shed in expiation.

Transubstantiation and Other Follies

In this way are refuted not only the fiction of the Papists concerning transubstantiation, but all the gross figments and futile quibbles which either derogate from his celestial glory or are in some degree repugnant to the reality of his human nature. For we deem it no less absurd to place Christ under the bread or couple him with the bread, than to transubstantiate the bread into his body.

The Body of Christ Locally in Heaven

And that no ambiguity may remain when we say that Christ is to be sought in Heaven, the expression implies and is understood by us to intimate distance of place. For though philosophically speaking there is no place above the skies, yet as the body of Christ, bearing the nature and mode of a human body, is finite and is contained in Heaven as its place, it is necessarily as distant from us in point of space as Heaven is from Earth.

Christ Not to Be Adored in the Bread

If it is not lawful to affix Christ in our imagination to the bread and the wine, much less is it lawful to worship him in the bread. For although the bread is held forth to us as a symbol and pledge of the communion which we have with Christ, yet as it is a sign and not the thing itself, and has not the thing either included in it or fixed to it, those who turn their minds towards it, with the view of worshipping Christ, make an idol of it.

Council of Orange

Canon 1

If anyone denies that it is the whole man, that is, both body and soul, that was "changed for the worse" through the offense of Adam's sin, but believes that the freedom of the soul remains unimpaired and that only the body is subject to corruption, he is deceived by the error of Pelagius and contradicts the scripture which says, "The soul that sins shall die" (Ezek. 18:20); and, "Do you not know that if you yield yourselves to anyone as obedient slaves, you are the slaves of the one whom you obey?" (Rom. 6:16); and, "For whatever overcomes a man, to that he is enslaved" (2 Pet. 2:19).

Canon 2

If anyone asserts that Adam's sin affected him alone and not his descendants also, or at least if he declares that it is only the death of the body which is the punishment for sin, and not also that sin, which is the death of the soul, passed through one man to the whole human race, he does injustice to God and contradicts the Apostle, who says, "Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned" (Rom. 5:12).

Canon 3

If anyone says that the grace of God can be conferred as a result of human prayer, but that it is not grace itself which makes us pray to God, he contradicts the prophet Isaiah, or the Apostle who says the same thing, "I have been found by those who did not seek me; I have shown myself to those who did not ask for me" (Rom 10:20, quoting Isa. 65:1).

Canon 4

If anyone maintains that God awaits our will to be cleansed from sin, but does not confess that even our will to be cleansed comes to us through the infusion and working of the Holy Spirit, he resists the Holy Spirit himself who says through Solomon, "The will is prepared by the Lord" (Prov. 8:35, LXX), and the salutary word of the Apostle, "For God is at work in you, both to will and to work for his good pleasure" (Phil. 2:13).

Canon 5

If anyone says that not only the increase of faith but also its beginning and the very desire for faith, by which we believe in Him who justifies the ungodly and comes to the regeneration of holy baptism -- if anyone says that this belongs to us by nature and not by a gift of grace, that is, by the inspiration of the Holy Spirit amending our will and turning it from unbelief to faith and from godlessness to godliness, it is proof that he is opposed to the teaching of the Apostles, for blessed Paul says, "And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). And again, "For by grace you have been saved through faith; and this is not your own doing, it is the gift of God" (Eph. 2:8). For, those who state that the faith by which we believe in God is natural make all who are separated from the Church of Christ by definition in some measure believers.

Canon 6

If anyone says that God has mercy upon us when, apart from his grace, we believe, will, desire, strive, labor, pray, watch, study, seek, ask, or knock, but does not confess that it is by the infusion and inspiration of the Holy Spirit within us that we have the faith, the will, or the strength to do all these things as we ought; or if anyone makes the assistance of grace depend on the humility or obedience of man and does not agree that it is a gift of grace itself that we are obedient and humble, he contradicts the Apostle who says, "What have you that you did not receive?" (1 Cor. 4:7), and, "But by the grace of God I am what I am" (1 Cor. 15:10).

Canon 7

If anyone affirms that we can form any right opinion or make any right choice which relates to the salvation of eternal life, as is expedient for us, or that we can be saved, that is, assent to the preaching of the gospel through our natural powers without the illumination and inspiration of the Holy Spirit, who makes all men gladly assent to and believe in the truth, he is led astray by a heretical spirit, and does not understand the voice of God who says in the Gospel, "For apart from me you can do nothing" (John 15:5), and the word of the Apostle, "Not that we are competent of ourselves to claim anything as coming from us; our competence is from God" (2 Cor. 3:5).

Canon 8

If anyone maintains that some are able to come to the grace of baptism by mercy but others through free will, which has manifestly been corrupted in all those who have been born after the transgression of the first man, it is proof that he has no place in the true faith. For he denies that the free will of all men has been weakened through the sin of the first man, or at least holds that it has been affected in such a way that they have still the ability to seek the mystery of eternal salvation by themselves without the revelation of God. The Lord himself shows how contradictory this is by declaring that no one is able to come to him "unless the Father who sent me draws him" (John 6:44), as he also says to Peter, "Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven" (Matt. 16:17), and as the Apostle says, "No one can say 'Jesus is Lord' except by the Holy Spirit" (1 Cor. 12:3).

Canon 9

Concerning the succor of God. It is a mark of divine favor when we are of a right purpose and keep our feet from hypocrisy and unrighteousness; for as often as we do good, God is at work in us and with us, in order that we may do so.

Canon 10

Concerning the succor of God. The succor of God is to be ever sought by the regenerate and converted also, so that they may be able to come to a successful end or persevere in good works.

Canon 11

Concerning the duty to pray. None would make any true prayer to the Lord had he not received from him the object of his prayer, as it is written, "Of your own have we given you" (1 Chron. 29:14).

Canon 12

Of what sort we are whom God loves. God loves us for what we shall be by his gift, and not by our own deserving.

Canon 13

Concerning the restoration of free will. The freedom of will that was destroyed in the first man can be restored only by the grace of baptism, for what is lost can be returned only by the one who was able to give it. Hence the Truth itself declares: "So if the Son makes you free, you will be free indeed" (John 8:36).

Canon 14

No mean wretch is freed from his sorrowful state, however great it may be, save the one who is anticipated by the mercy of God, as the Psalmist says, "Let thy compassion come speedily to meet us" (Ps. 79:8), and again, "My God in his steadfast love will meet me" (Ps. 59:10).

Canon 15

Adam was changed, but for the worse, through his own iniquity from what God made him. Through the grace of God the believer is changed, but for the better, from what his iniquity has done for him. The one, therefore, was the change brought about by the first sinner; the other, according to the Psalmist, is the change of the right hand of the Most High (Ps. 77:10).

Canon 16

No man shall be honored by his seeming attainment, as though it were not a gift, or suppose that he has received it because a missive from without stated it in writing or in speech. For the Apostle speaks thus, "For if justification were through the law, then Christ died to no purpose" (Gal. 2:21); and "When he ascended on high he led a host of captives, and he gave gifts to men" (Eph. 4:8, quoting Ps. 68:18). It is from this source that any man has what he does; but whoever denies that he has it from this source either does not truly have it, or else "even what he has will be taken away" (Matt. 25:29).

Canon 17

Concerning Christian courage. The courage of the Gentiles is produced by simple greed, but the courage of Christians by the love of God which "has been poured into our hearts" not by freedom of will from our own side but "through the Holy Spirit which has been given to us" (Rom. 5:5).

Canon 18

That grace is not preceded by merit. Recompense is due to good works if they are performed; but grace, to which we have no claim, precedes them, to enable them to be done.

Canon 19

That a man can be saved only when God shows mercy. Human nature, even though it remained in that sound state in which it was created, could by no means save itself, without the assistance of the Creator; hence since man cannot safe-guard his salvation without the grace of God, which is a gift, how will he be able to restore what he has lost without the grace of God?

Canon 20

That a man can do no good without God. God does much that is good in a man that the man does not do; but a man does nothing good for which God is not responsible, so as to let him do it.

Canon 21

Concerning nature and grace. As the Apostle most truly says to those who would be justified by the law and have fallen from grace, "If justification were through the law, then Christ died to no purpose" (Gal. 2:21), so it is most truly declared to those who imagine that grace, which faith in Christ advocates and lays hold of, is nature: "If justification were through nature, then Christ died to no purpose." Now there was indeed the law, but it did not justify, and there was indeed nature, but it did not justify. Not in vain did Christ therefore die, so that the law might be fulfilled by him who said, "I have come not to abolish them (the law and prophets) but to fulfill them" (Matt. 5:17), and that the nature which had been destroyed by Adam might be restored by him who said that he had come "to seek and to save the lost" (Luke 19:10).

Canon 22

Concerning those things that belong to man. No man has anything of his own but untruth and sin. But if a man has any truth or righteousness, it from that fountain for which we must thirst in this desert, so that we may be refreshed from it as by drops of water and not faint on the way.

Canon 23

Concerning the will of God and of man. Men do their own will and not the will of God when they do what displeases him; but when they follow their own will and comply with the will of God, however willingly they do so, yet it is his will by which what they will is both prepared and instructed.

Canon 24

Concerning the branches of the vine. The branches on the vine do not give life to the vine, but receive life from it; thus the vine is related to its branches in such a way that it supplies them with what they need to live, and does not take this from them. Thus it is to the advantage of the disciples, not Christ, both to have Christ abiding in them and to abide in Christ. For if the vine is cut down another can shoot up from the live root; but one who is cut off from the vine cannot live without the root (John 15:5ff).

Canon 25

Concerning the love with which we love God. It is wholly a gift of God to love God. He who loves, even though he is not loved, allowed himself to be loved. We are loved, even when we displease him, so that we might have means to please him. For the Spirit, whom we love with the Father and the Son, has poured into our hearts the love of the Father and the Son (Rom. 5:5).

Conclusion

And thus according to the passages of Holy Scripture quoted above or the interpretations of the ancient Fathers we must, under the blessing of God, preach and believe as follows. The sin of the first man has so impaired and weakened free will that no one thereafter can either love God as he ought or believe in God or do good for God's sake, unless the grace of divine mercy has preceded him. We therefore believe that the glorious faith which was given to Abel the righteous, and Noah, and Abraham, and Isaac, and Jacob, and to all the saints of old, and which the Apostle Paul1 commends in extolling them (Heb. 11), was not given through natural goodness as it was before to Adam, but was bestowed by the grace of God. And we know and also believe that even after the coming of our Lord this grace is not to be found in the free will of all who desire to be baptized, but is bestowed by the kindness of Christ, as has already been frequently stated and as the Apostle Paul declares, "For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake" (Phil. 1:29). And again, "He who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). And again, "For by grace you have been saved through faith; and it is not your own doing, it is the gift of God" (Eph. 2:8). And as the Apostle says of himself, "I have obtained mercy to be faithful" (1 Cor. 7:25, cf. 1 Tim. 1:13). He did not say, "because I was faithful," but "to be faithful." And again, "What have you that you did not receive?" (1 Cor. 4:7). And again, "Every good endowment and every perfect gift is from above, coming down from the Father of lights" (Jas. 1:17). And again, "No one can receive anything except what is given him from heaven" (John 3:27). There are innumerable passages of Holy Scripture which can be quoted to prove the case for grace, but they have been omitted for the sake of brevity, because further examples will not really be of use where few are deemed sufficient. According to the catholic faith we also believe that after grace has been received through baptism, all baptized persons have the ability and responsibility, if they desire to labor faithfully, to perform with the aid and cooperation of Christ what is of essential importance in regard to the salvation of their soul. We not only do not believe that any are foreordained to evil by the power of God, but even state with utter abhorrence that if there are those who want to believe so evil a thing, they are anathema. We also believe and confess to our benefit that in every good work it is not we who take the initiative and are then assisted through the mercy of God, but God himself first inspires in us both faith in him and love for him without any previous good works of our own that deserve reward, so that we may both faithfully seek the sacrament of baptism, and after baptism be able by his help to do what is pleasing to him. We must therefore most evidently believe that the praiseworthy faith of the thief whom the Lord called to his home in paradise, and of Cornelius the centurion, to whom the angel of the Lord was sent, and of Zacchaeus, who was worthy to receive the Lord himself, was not a natural endowment but a gift of God's kindness.

First Confession of Basel

CONCERNING GOD

We believe in God the Father, God the Son, God the Holy Spirit, one holy, divine Trinity, three Persons and one single, eternal, almighty God, in essence and substance, and not three gods. We also believe that God has created all things by His eternal Word, that is, by His only-begotten Son, and preserves and strengthens all things by His Spirit, that is, by His power; and therefore, God sustains and governs all things as He created them.

Hence we confess that before He created the world God elected all those upon whom He willed to bestow the inheritance of eternal salvation.

CONCERNING MAN

We confess that in the beginning God made man faultless in the likeness of righteousness and holiness. But he willfully fell into sin. Through this fall the whole human race was corrupted and made subject to damnation. Moreover, our nature was enfeebled and became so inclined to sin that, unless it is restored by the Spirit of God, man neither does nor wants to do anything good of himself.

GOD'S CARE FOR US

Although man through the fall became subject to damnation and became God's enemy, yet God never ceased to care for the human race. Witnesses to this are the patriarchs, the promises before and after the flood, the law given by God through Moses, and the holy prophets.

CONCERNING CHRIST, TRUE GOD AND TRUE MAN

We firmly believe and confess that Christ was given to us by the Father at the appointed time according to the promises of God, and that the eternal, divine Word became flesh, that is, the Son of God, united with human nature in one person, became our brother in order that we might become heirs of God through Him.

Concerning this Jesus Christ, we believe that He was conceived by the Holy Spirit, born of the pure, undefiled Virgin Mary, suffered tinder Pontius Pilate, was crucified and died for our sins; and thus by offering up Himself He made satisfaction to God for our sins and the sins of all believers and reconciled us to God, our heavenly Father, and by His death has conquered and overcome the world, death and hell. Moreover, we believe that according to the flesh He was buried, descended into hell, on the third day rose from the dead, and when He had sufficiently shown himself, He ascended into heaven with body and soul where He sits at the right hand of God in the glory of God His heavenly Father, whence He will come to judge the living and the dead. Furthermore, as He had promised He sent to His disciples His Holy Spirit, in whom we believe even as we believe in the Father and the Son.

CONCERNING THE CHURCH

We believe one holy, Christian Church, the fellowship of the saints, the spiritual assembly of believers which is holy and the one bride of Christ, and in which all are citizens who truly confess that Jesus is the Christ, the Lamb of God who takes away the sin of the world, and who also confirm such faith by works of love.

In this Church one and the same sacrament is used, namely, Baptism upon entering the Church, and in due time in later life the Lord's Supper, as a testimony to faith and brotherly love as was promised in Baptism.

This Christian Church endeavors to keep the bonds of peace and love in unity, and therefore it has no fellowship with sects and the rules of religious orders which are determined to distinguish between days, food, clothing, and ecclesiastical pageantry.

CONCERNING OUR LORD'S SUPPER

We confess that the Lord Jesus instituted His holy Supper for the observance of His holy passion with thanksgiving, to proclaim His death, and also to attest Christian love and unity with true faith.

And just as in Baptism, in which the washing away of sins is offered to us by the ministers of the Church but can only be effected by the Father, Son and Holy Spirit, water remains truly water, so also does the bread and wine remain bread and wine in the Lord's Supper, in which the true body and blood of Christ is portrayed and offered to us with the bread and wine of the Lord, together with the words of institution.

We firmly believe, however, that Christ Himself is the food of a believing soul unto eternal life, and that our souls are nourished through true faith in the crucified Christ with the flesh and blood of Christ, and that we, as members of His body of which He is our only Head, live in Him and He in us, so that on the Day of Judgment we may be raised by Him and in Him to eternal joy and blessedness. Therefore we confess this: that Christ is present in His holy Supper for all who truly believe. However, we do not enclose in the bread and wine of the Lord the natural, true and essential body of Christ who was born of the pure Virgin Mary, suffered for us and has ascended into heaven. Consequently we do not adore Christ in these signs of bread and wine which we commonly call sacraments of the body and blood of Christ, but in heaven at the right hand of God the Father, whence He will come to judge the living and the dead.

CONCERNING THE USE OF EXCOMMUNICATION

Because weeds are mixed with the Church of Christ, Christ has given His Church authority to excommunicate such weeds when they show themselves by intolerable crimes and sins against the commandment of the Lord, in order that as much as possible the Church may keep her appearance unspotted. This is the reason we use excommunication in the Church.

But the Christian Church excommunicates solely for the sake of the reclamation of offenders, and consequently it gladly receives them again after they have put away their scandalous life and have improved.

CONCERNING GOVERNMENT

God has charged governments, His servants, with the sword and with the highest external power for the protection of the good and for vengeance upon and punishment of evildoers. For this reason, every Christian government with which we desire to be numbered, should do all in its power to see that God's Name is hallowed among its subjects, God's kingdom extended, and His will observed by the assiduous extirpation of crimes.

CONCERNING FAITH AND WORKS

We confess that there is forgiveness of sins through faith in Jesus Christ the crucified. Although this faith is continually exercised, signalized, and thus confirmed by works of love, yet do we not ascribe to works, which are the fruit of faith, the righteousness and satisfaction for our sins. On the contrary, we ascribe it solely to a genuine trust and faith in the shed blood of the Lamb of God. For we freely confess that all things are granted to us in Christ, Who is our righteousness, holiness, redemption, the way, the truth, the wisdom and the life. Therefore the works of believers are not for the satisfaction of their sins, but solely for the purpose of showing in some degree our gratitude to the Lord God for the great kindness He has shown us in Christ.

CONCERNING THE DAY OF JUDGMENT

We believe that there will be a Day of Judgment on which the resurrection of the flesh will take place, when every man will receive from Christ the Judge, according as he has lived in this life: eternal life, if out of true faith and with unfeigned love he has brought works of righteousness which are the fruit of faith; or everlasting fire if he has done either good or evil without faith or with a feigned faith without love.

CONCERNING THINGS COMMANDED AND NOT COMMANDED

We confess that just as no one may require things which Christ has not commanded, so in the same way no one may forbid what He has not forbidden. For this reason we hold that the confessional, fasting during Lent, holy days and such things introduced by men are not commanded, and, on the other hand, that the marriage of priests is not forbidden.

Still less may anyone permit what God has forbidden. This is the reason we reject the veneration and invoking of departed saints, the veneration and setting up of images, and such like. Moreover, no one may forbid what God has permitted. For this reason we do not think it is forbidden to enjoy food with thanksgiving.

AGAINST THE ERROR OF THE ANABAPTISTS

We publicly declare that we not only do not accept but reject as an abomination and as blasphemy the alien false doctrines which are among the damnable and wicked opinions uttered by these factious spirits, namely, that children (whom we baptize according to the custom of the apostles and the early Church and because baptism has replaced circumcision) should not be baptized; that in no case may an oath be taken, even though the honor of God and love for one's neighbor require it; and that Christians may not hold political offices; together with all other doctrines which are opposed to the sound, pure teaching of Jesus Christ.

CONCLUSION

Finally, we desire to submit this our confession to the judgment of the divine Biblical Scriptures. And should we be informed from the same Holy Scriptures of a better one, we have thereby expressed our readiness to be willing at any time to obey God and His holy Word with great thanksgiving. Enacted at a meeting of our Council, Wednesday, January 21, in the year 1534 after the birth of Christ our only Saviour.

First Helvetic Confession

Of the Holy Scrypture

The canonycall or holy scrypture whiche is the worde of god taught and gyuen by the holy spryte, & puplyshed vnto the worlde by the prophetes and holy apostles, which also is the moost perfyte and auncient science and doctryne of wysoome it alone contayneth consumatly all godlynes and all sorte and maner of facyon of lyfe.

Of the Exposicion of Scrypture

The interpretacion or exposicio of this holy wrytte ought and shuld be sought out of it selfe, so that it shulde be the owne interpretour, the rule of charite and faythe hauynge gouernaunce.

Of Mannes Tradicions

As to other thynges, of tradicions of men howe bewtifull & how moch receyued soeuer they be, what so euer tradicions withdraweth vs & stoppeth vs fro the scripture, of such do we answere the sayenges of the lord as of thynges hurt full and vnprofytable, they worshyppe me in vayne teachyng the doctrynes of man. Math i. xv.

Of the Holy Fathers

For the whiche sorte of interpretacyon so farre as the holy fathers hathe not gone fro it, not onely do we receyue them as interpretours of the scripture but also we honour and worshyp them as chosen and beloued instrumentes of God.

The Ende & Entent of the Scrypture

The pryncypal entent of al the scripture canonicall is to declare that God is beniuolent and frendly mynded to mankynde, and that he hathe declared that kyndnes in and throughe Iesu Chryste his onely sone, the which kynd nes is receyuyd by fayth, but this fayth is effectuous through charitie and expressed in an innocent lyfe

Of God

Of God we byleue in this sorte, that he is almyghtie, beynge one in substance and thre in persones, whiche euen as he hathe created by his worde, that is his sone, all thynges of nothynge, so by his spirite and prouydence gouerns he, preserue, & norysheth he, most truly, ryghtously, and wysely all thynges.

Of Man

Man whiche is the perfectest image of God in earthe, and also is the chefe dignite and honoure amonge all creatures visible, beynge made of soule and body, of the whiche twayne the body is mortall, the soule immortall, whan he was creat of god holy, by fallynge in vyce and synne throughe his owne fal, drew with hym in that same ruen & fal, & so subiected all mankynde to the same calamitie & wretchydnes that he fell in.

Of Originall Synne

And so this pestiferous infection whiche men calleth originall, hathe infecte and ouerspred the whole kynde of man, so far that by no helpe (he beynge the sone of wrathe and vengaunge and enemye of god) coulde be healed by any meanes but by the helpe of god onely, for yf there be any good that remayneth in man after the fall, that same beynge ioyntelie made weaker and weaker by our vyce tournes to the worse, because the strengthe and power of euyll ouercometh it, and nother suffereth it vs to folowe reason nor yet to exersyse ye godlynes of our mynde.

Of Frewyll

Wherfore we attribute so free wyll to man as we whiche wyttynge & wyllynge to do good, fele experiece of euyll, Also euyll trewly we maye do of oure owne wyll, but to enbrace and folowe good (except we be elluminat styred vp and mounted, by the grace of Chryst) we maye not, for god is he whiche worketh in vs, bothe to wyll, to performe, and to accomplyshe for his owne good wyll sake, and of god cometh our helth and saluacion, but of our selfe commeth perdicion.

Of the Eternall Mynde of God to Restore Man

And howbeit that through his fault man was subiecte vnto dampnacion, and also was runne vnder the iuste indingnacion of God to take vengaunce of hym, yet god the father neuer seaced to take a mercyfull cure ouer hym, the whiche thynge is manifest not onely of the fyrste prynces and the whole lawe, whiche as it is holy and good teaching vs the wyll of god, ryghtuousnes, and truthe, so worketh it wrath and storeth vp synne within vs, and slacketh it not, and that not through any faulte of it selfe but through oure vyce, but also clerely appereth it through Christ whiche was ordayned and geuen for that purpose.

Of Iesus Christ and that is Done by Hym

This Christ the very sone of God, & very God and very man also was made our brother, at the tyme appoynted he toke vpon hi whole man, made of soule and body, hauynge two natures vnpermyxte and one deuyne parsone, to the intent that he shulde restore vnto lyfe vs that were deed, and make vs aryse of God annexte with hym selfe, he also after that he had taken vpon him of the immaculate virgin by operacion of the holy goost fleshe, whiche was holy bycause of the vnion of the godhed, which is and also was lyke to our fleshe in all thynges excepte in synfulnes, and that bycause it behoued ye sacrefice for synne to be cleane and inmaculate, gaue that same fleshe to death for to expell all our synne by that meanes, and he also to the entent that we shuld haue one full and perfecte hope and trust of our inmortalitie hathe raysed vp agayne fro death to lyfe his owne fleshe, and hathe set it and placed it in heauen at the ryghte hande of his almyghty father.

And there he sytteth our victorious champion, our gyder, our capitayne, and heed, also our hyghest bysshop in dede synne, death, and hell, beynge victoriously ouercome by hym, and defendeth oure cause and pleateth it perpetually vntyll he shall reforme and fascion vs to that lykenes to whiche we were create, and brynge vs to be partakers of eternall lyfe, and we loke for hym and beleueth that he shall come at the ende of all ages to be our trewe ryghtuous iust Iudge, and shall pronofice sentence agaynst all fleshe, whiche shalbe raysed vp before to that Iudgement and that he shall exalte the godly a boue the heauens, but the vngodly shall he codepne bothe body & soule to eternal distruction.

And as he onely is oure mediatour, and entercessour, hoste and sacrifice, bysshop, lorde, and our kynge. Also do we acknowlage and confesse hym onely to be our attonement and raunsome, satisfaction, expiacion, or wysdome, our defence, and our onely deliuerer, refusyng vtterly all other meane of lyfe and saluacion, excepte thus by Chryst onely.

The Ende of the Preachynge of the Gospell

And therfore in the whole doctryne of the euangelystes anunciat and shew to be the fyrste, and chefely to be inculcated and taught that we are safe onely by the marcie of God, and merite of our sauiour Christ. And that men maye perceyue and vnderstande the better howe necessary is the mercie of god, and Christes merites for the, theyr synnes shuld be clerely shewed to them by the lawe, and remission by Christes death.

Of Fayth & of the Power of It

And these so godly benifites with the very sanctificacion of the holy spirite, do we optayne by fayth, the very trewe gyfte of God, and not throughe any other power or strength of oure selues or merytes.

Whiche faythe is one certayne and vndouted substance and aprehensyon of all thynges that we hope for to come of the kyndnes of god, and it cometh firste out of the selfe charitie, it worketh noble frutes of al vertues, yet not with standynge we atribute no thyng to the dedes, althoughe they be godly yet be they mennes workes and actes, but the helthe and saluacion that is optayned, we atribute to the grace of god onely, and truely this worshypynge a lone is the very trewe worshypynge of god, faythe I meane mooste pryngnaunt & plentifull of good workes without any confydence in the workes.

The Congregacion or Churche

Also we holde and beleue that the churche, whiche is the congregacion & eleccion of all holy men, whiche also is the spouse of Christ whom he shall presente without spot vnto his father washynge it in his owne blode, is of suche lyuely stones aforesayd layde vpo this lyuely rocke on this maner..n he whiche churche howbeit, it be euydently knowne onely to the eyes of God, yet be certayne eternall ryghtes institute by Christ and be one publyke and lawful teachynge, teachynge of the worde of god, not onely is it spyed and knowen, but it is also so constituted by them that without the cerimonies there is no man reconed to be of it, excepte it be by a synguler preuilege of God

The Ministers of the Word of God

And for this cause we graunte the ministers of the church to be Cooperators of God as Paule calleth the, by whome God geueth and ministreth both know ledge of our selfe, and remission of synne, and conuerteth men to hym selfe, rayseth them vp, and comforteth the, affrayeth them also, and iudgeth them but so that the vertue and efficacie therof we ascrybe also to the Lorde, and the ministracion of the sacramentes. For it is manifest that this efficacie and powre is not bounde nor knytte to any creature, but is dyspensed lyberally and freely who soeuer and when soeuer he shall please for he that watereth is nothyng, nor yet is he that planteth any thynge, but he that geueth the encreasment, whiche is God.

The Power of the Churche

The aucthorite to preache Goddes worde, and to feede the Lordes flocke, the whiche properly is the power of the keyes, prescribynge and comaundyng, all men bothe hye and lowe all lyke, shulde be holy and inuiolat, and shulde be comitted onely to them that are mete therfore and chosen other by the eleccion of God, or elles by a sure and aduysed eleccion of the churche, or by theyr wyll to whome the churches depute & apoynt that offyce of chosynge.

The Chosyng of Ministers or Officers

This ministracion and offyce shulde be graunted to no man but to him whom the ministers of the churche, and they vnto whom the charge is gyuen by the churches, & foud iudged to be of knowlage in the law of god, & of inocent lyfe, the whiche seynge it is the very eleccion God, it is well and iustlye approued by the voyce of the churche, and the imposicion of handes of the heedes of the preestes.

The Heed & Sheperd of the Churche

Christe verely hym selfe is the very trewe heed of his churche and congregacion, and the onely pastor and heerd, and he also geueth presydetes, heedes, and teachers, to the entent that in the externall administracion they shulde vse the ppower of the churche well and lawfully, wherfore we knowe not them that are heedes & pastors in name onely, nor yet the Romenishe heedes.

The Dutie of Ministers or Officers

The chefe and pryncypall offyce of this ministracion is to preache repentaunce and remission of synne through Iesu Christe, to praye continually for the people, to geue diligence wholy to holy stodyes and to the worde of God, and resyst and pursue the deuyll alway with the word of god, as wt the sworde of the spirite, and that with a deadly ha tered, and by all meanes to chasten him awaye, to defende the holy citezens of Christe.

And by all meanes compell and reproue the fautie and vicious, and to exclude from the churche them that stereth to farre, and that by a godly consente and agrement of them whiche are chosen of ye ministers and magistrates for correccyon, or to ponyshe them by any other waye conuenient and profytable meanes, so longe vntyll they come to a mendement, and so be safe, for this is the returnynge of the churche agayne, for one suche Citezen of Chryst yf he acknowlage and confesse his erroure with conuerted mynde and lyfe, for all this doctryne seketh and wylleth that we requyre wyllynge and helthefull correccion, exhilarite, or comforte all godly by a newe studdy of godlynes.

French Confession of Faith

To the King

Sire, we thank God that hitherto having had no access to your Majesty to make known the rigor of the persecutions that we have suffered, and suffer daily, for wishing to live in the purity of the Gospel and in peace with our own consciences, he now permits us to see that you wish to know the worthiness of our cause, as is shown by the last Edict given at Amboise in the month of March of this present year, 1559, which it has pleased your Majesty to cause to be published. This emboldens us to speak, which we have been prevented from doing hitherto through the injustice and violence of some of your officers, incited rather by hatred of us than by love of your service. And to the end, Sire, that we may fully inform your Majesty of what concerns this cause, we humbly beseech that you will see and hear our Confession of Faith, which we present to you, hoping that it will prove a sufficient answer to the blame and opprobrium unjustly laid upon us by those who have always made a point of condemning us without having any knowledge of our cause. In the which, Sire, we can affirm that there is nothing contrary to the Word of God, or to the homage which we owe to you.

For the articles of our faith, which are all declared at some length in our Confession, all come to this: that since God has sufficiently declared his will to us through his Prophets and Apostles, and even by the mouth of his Son, our Lord Jesus Christ, we owe such respect and reverence to the Word of God as shall prevent us from adding to it any thing of our own, but shall make us conform entirely to the rules it prescribes. And inasmuch as the Roman Church, forsaking the use and customs of the primitive Church, has introduced new commandments and a new form of worship of God, we esteem it but reasonable to prefer the commandments of God, who is himself truth, to the commandments of men, who by their nature are inclined to deceit and vanity. And whatever our enemies may say against us, we can declare this before God and men, that we suffer for no other reason than for maintaining our Lord Jesus Christ to be our only Saviour and Redeemer, and his doctrine to be the only doctrine of life and salvation.

And this is the only reason, Sire, why the executioners' hands have been stained so often with the blood of your poor subjects, who, sparing not their lives to maintain this same Confession of Faith, have shown to all that they were moved by some other spirit than that of men, who naturally care more for their own peace and comfort than for the honor and glory of God.

And therefore, Sire, in accordance with your promises of goodness and mercy toward your poor subjects, we humbly beseech your Majesty graciously to examine the cause for which, being threatened at all times with death or exile, we thus lose the power of rendering the humble service, that we owe you. May it please your Majesty, then, instead of the fire and sword which have been used hitherto, to have our Confession of Faith decided by the Word of God: giving permission and security for this. And we hope that you yourself will be the judge of our innocence, knowing that there is in us no rebellion or heresy whatsoever, but that our only endeavor is to live in peace of conscience, serving God according to his commandments, and honoring your Majesty by all obedience and submission.

And because we have great need, by the preaching of the Word of God, to be kept in our duty to him, as well as to yourself, we humbly beg, Sire, that we may sometimes be permitted to gather together, to be exhorted to the fear of God by his Word, as well as to be confirmed by the administration of the Sacraments which the Lord Jesus Christ instituted in his Church. And if it should please your Majesty to give us a place where any one may see what passes in our assemblies, we shall thereby be absolved from the charge of the enormous crimes with which these same assemblies have been defamed. For nothing will be seen but what is decent and well-ordered, and nothing will be heard but the praise of God, exhortations to his service, and prayers for the preservation of your Majesty and of your kingdom. And if it do not please you to grant us this favor, at least let it be permitted us to follow the established order in private among ourselves.

We beseech you most humbly, Sire, to believe that in listening to this supplication which is now presented to you, you listen to the cries and groans of an infinite number of your poor subjects, who implore of your mercy that you extinguish the fires which the cruelty of your judges has lighted in your kingdom. And that we may thus be permitted, in serving your Majesty, to serve him who has raised yon to your power and dignity.

And if it should not please you, Sire, to listen to our voice, may it please you to listen to that of the Son of God, who, having given you power over our property, our bodies, and even our lives, demands that the control and dominion of our souls and consciences, which he purchased with his own blood, be reserved to him.

We beseech him, Sire, that he may lead you always by his Spirit, increasing with your age, your greatness and power, giving you victory over all your enemies, and establishing forever, in all equity and justice, the throne of your Majesty: before whom, may it please him that we find grace, and some fruit of this our present supplication, so that having exchanged our pains and afflictions for some peace and liberty, we may also change oar tears and lamentations into a perpetual thanksgiving to God, and to your Majesty for having done that which is most agreeable to him, most worthy of your goodness and mercy, and most necessary for the preservation of your most humble and obedient subjects and servants.

Confession of Faith

made in one accord by the French people, who desire to live according to the purity of the Gospel of our Lord Jesus Christ. A.D. 1559.

Art. I

We believe and confess that there is but one God, who is one sole and simple essence, spiritual, eternal, invisible, immutable, infinite, incomprehensible, ineffable, omnipotent; who is all-wise all-good, all-just, and all-merciful.

II

As such this God reveals himself to men; firstly, in his works, in their creation, as well as in their preservation and control. Secondly, and more clearly, in his Word, which was in the beginning revealed through oracles, and which was afterward committed to writing in the books which we call the Holy Scriptures.

III

These Holy Scriptures are comprised in the canonical books of the Old and New Testaments, as follows: the five books of Moses, namely: Genesis, Exodus, Leviticus, Numbers, Deuteronomy; then Joshua, Judges, Ruth, the first and second books of Samuel, the first and second books of the Kings, the first and second books of the Chronicles, otherwise called Paralipomenon, the first book of Ezra; then Nehemiah, the book of Esther, Job, the Psalms of David, the Proverbs or Maxims of Solomon ; the book of Ecclesiastes, called the Preacher, the Song of Solomon; then the book of Isaiah, Jeremiah, Lamentations of Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi; then the Holy Gospel according to St. Matthew, according to St. Mark, according to St. Luke, and according to St. John; then the second book of St. Luke, otherwise called the Acts of the Apostles; then the Epistles of St. Paul: 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; then the E pistle to the Hebrews, the Epistle of St. James, the first and second Epistles of St. Peter, the first, second, and third Epistles of St. John, the Epistle of St. Jude; and then the Apocalypse, or Revelation of St. John.

IV

We know these books to be canonical, and the sure rule of our faith, not so much by the common accord and consent of the Church, as by the testimony and inward illumination of the Holy Spirit, which enables us to distinguish them from other ecclesiastical books upon which, however useful, we can not found any articles of faith.

V

We believe that the Word contained in these books has proceeded from God, and receives its authority from him alone, and not from men. And inasmuch as it is the rule of all truth, containing all that is necessary for the service of God and for our salvation, it is not lawful for men, nor even for angels, to add to it, to take away from it, or to change it. Whence it follows that no authority, whether of antiquity, or custom, or numbers, or human wisdom, or judgments, or proclamations, or edicts, or decrees, or councils, or visions, or miracles, should be opposed to these Holy Scriptures, but, on the contrary, all things should be examined, regulated, and reformed according to them. And therefore we confess the three creeds, to wit: the Apostles', the Nicene, and the Athanasian, because they are in accordance with the Word of God.

VI

These Holy Scriptures teach us that in this one sole and simple divine essence, whom we have confessed, there are three persons: the Father, the Son, and the Holy Spirit. The Father, first cause, principle, and origin of all things. The Son, his Word and eternal wisdom. The Holy Spirit, his virtue, power, and efficacy. The Son begotten from eternity by the Father. The Holy Spirit proceeding eternally from them both; the three persons not confused, but distinct, and yet not separate, but of the same essence, equal in eternity and power. And in this we confess that which hath been established by the ancient councils, and we detest all sects and heresies which were rejected by the holy doctors, such as St. Hilary, St. Athanasius, St. Ambrose, and St. Cyril.

VII

We believe that God, in three co-working persons, by his power, wisdom, and incomprehensible goodness, created all things, not only the heavens and the earth and all that in them is, but also invisible spirits, some of whom have fallen away and gone into perdition, while others have continued in obedience. That the first, being corrupted by evil, are enemies of all good, consequently of the whole Church. The second, having been preserved by the grace of God, are ministers to glorify God's name, and to promote the salvation of his elect.

VIII

We believe that he not only created all things, but that he governs and directs them, disposing and ordaining by his sovereign will all that happens in the world; not that he is the author of evil, or that the guilt of it can be imputed to him, as his will is the sovereign and infallible rule of all right and justice; but he hath wonderful means of so making use of devils and sinners that he can turn to good the evil which they do, and of which they are guilty. And thus, confessing that the providence of God orders all things, we humbly bow before the secrets which are hidden to us, without questioning what is above our understanding; but rather making use of what is revealed to us in Holy Scripture for our peace and safety, inasmuch as God, who has all things in subjection to him, watches over us with a Father's care, so that not a hair of our heads shall fall without his will. And yet he restrains the devils and all our enemies, so that they can not harm us without his leave.

IX

We believe that man was created pure and perfect in the image of God, and that by his own guilt he fell from the grace which he received, and is thus alienated from God, the fountain of justice aud of all good, so that his nature is totally corrupt. And being blinded in mind, and depraved in heart, he has lost all integrity, and there is no good in him. And although he can still discern good and evil, we say, notwithstanding, that the light he has becomes darkness when he seeks for God, so that he can in nowise approach him by his intelligence and reason. And although he has a will that incites him to do this or that, yet it is altogether captive to sin, so that he has no other liberty to do right than that which God gives him.

X

We believe that all the posterity of Adam is in bondage to original sin, which is an hereditary evil, and not an imitation merely, as was declared by the Pelagians, whom we detest in their errors. And we consider that it is not necessary to inquire how sin was conveyed from one man to another, for what God had given Adam was not for him alone, but for all his posterity; and thus in his person we have been deprived of all good things, and have fallen with him into a state of sin and misery.

XI

We believe, also, that this evil is truly sin, sufficient for the condemnation of the whole human race, even of little children in the mother's womb, and that God considers it as such; even after baptism it is still of the nature of sin, but the condemnation of it is abolished for the children of God, out of his mere free grace and love. And further, that it is a perversity always producing fruits of malice and of rebellion, so that the most holy men, although they resist it, are still stained with many weaknesses and imperfections while they are in this life.

XII

We believe that from this corruption and general condemnation in which all men are plunged, God, according to his eternal and immutable counsel, calleth those whom he hath chosen by his goodness and mercy alone in our Lord Jesus Christ, without consideration of their works, to display in them the riches of his mercy; leaving the rest in this same corruption and condemnation to show in them his justice. For the ones are no better than the others, until God discerns them according to his immutable purpose which he has determined in Jesus Christ before the creation of the world. Neither can any man gain such a reward by his own virtue, as by nature we can not have a single good feeling, affection, or thought, except God has first put it into our hearts.

XIII

We believe that all that is necessary for our salvation was offered and communicated to us in Jesus Christ. He is given to us for our salvation, and 'is made unto us wisdom, and righteousness, and sanctification, and redemption:' so that if we refuse him, we renounce the mercy of the Father, in which alone we can find a refuge.

XIV

We believe that Jesus Christ, being the wisdom of God and his eternal Son, has put on our flesh, so as to be God and man in one person; man, like unto us, capable of suffering in body and soul, yet free from all stain of sin. And as to his humanity, he was the true seed of Abraham and of David, although he was conceived by the secret power of the Holy Spirit. In this we detest all the heresies that have of old troubled the Church, and especially the diabolical conceits of Servetus, which attribute a fantastical divinity to the Lord Jesus, calling him the idea and pattern of all things, and the personal or figurative Son of God, and, finally, attribute to him a body of three uncreated elements, thus confusing and destroying the two natures.

XV

We believe that in one person, that is, Jesus Christ, the two natures are actually and inseparably joined and united, and yet each remains in its proper character: so that in this union the divine nature, retaining its attributes, remained uncreated, infinite, and all-pervading; and the human nature remained finite, having its form, measure, and attributes; and although Jesus Christ, in rising from the dead, bestowed immortality upon his body, yet he did not take from it the truth of its nature, and we so consider him in his divinity that we do not despoil him of his humanity.

XVI

We believe that God, in sending his Son, intended to show his love and inestimable goodness towards us, giving him up to die to accomplish all righteousness, and raising him from the dead to secure for us the heavenly life.

XVII

We believe that by the perfect sacrifice that the Lord Jesus offered on the cross, we are reconciled to God, and justified before him; for we can not be acceptable to him, nor become partakers of the grace of adoption, except as he pardons [all] our sins, and blots them out. Thus we declare that through Jesus Christ we are cleansed and made perfect; by his death we are fully justified, and through him only can we be delivered from our iniquities and transgressions.

XVIII

We believe that all our justification rests upon the remission of our sins, in which also is our only blessedness, as saith the Psalmist (Psa. xxxii. 2). We therefore reject all other means of justification before God, and without claiming any virtue or merit, we rest simply in the obedience of Jesus Christ, which is imputed to us as much to blot out all our sins as to make us find grace and favor in the sight of God. And, in fact, we believe that in falling away from this foundation, however slightly, we could not find rest elsewhere, but should always be troubled. Forasmuch as we are never at peace with God till we resolve to be loved in Jesus Christ, for of ourselves we are worthy of hatred.

XIX

We believe that by this means we have the liberty and privilege of calling upon God, in full confidence that he will show himself a Father to us. For we should have no access to the Father except through this Mediator. And to be heard in his name, we must hold our life from him as from our chief.

XX

We believe that we are made partakers of this justification by faith alone, as it is written: 'He suffered for our salvation, that whosoever believeth on him should not perish.' And this is done inasmuch as we appropriate to our use the promises of life which are given to us through him, and feel their effect when we accept them, being assured that we are established by the Word of God and shall not be deceived. Thus our justification through faith depends upon the free promises by which God declares and testifies his love to us.

XXI

We believe that we are enlightened in faith by the secret power of the Holy Spirit, that it is a gratuitous and special gift which God grants to whom he will, so that the elect have no cause to glory, but are bound to be doubly thankful that they have been preferred to others. We believe also that faith is not given to the elect only to introduce them into the right way, but also to make them continue in it to the end. For as it is God who hath begun the work, he will also perfect it.

XXII

We believe that by this faith we are regenerated in newness of life, being by nature subject to sin. Now we receive by faith grace to live holily and in the fear of God, in accepting the promise which is given to us by the Gospel, namely: that God will give us his Holy Spirit. This faith not only doth not hinder us from holy living, or turn us from the love of righteousness, but of necessity begetteth in us all good works. Moreover, although God worketh in us for our salvation, and reneweth our hearts, determining us to that which is good, yet we confess that the good works which we do proceed from his Spirit, and can not be accounted to us for justification, neither do they entitle us to the adoption of sons, for we should always be doubting and restless in our hearts, if we did not rest upon the atonement by which Jesus Christ hath acquitted us.

XXIII

We believe that the ordinances of the law came to an end at the advent of Jesus Christ; but, although the ceremonies are no more in use, yet their substance and truth remain in the person of him in whom they are fulfilled. And, moreover, we must seek aid from the law and the prophets for the ruling of our lives, as well as for our confirmation in the promises of the gospel.

XXIV

We believe, as Jesus Christ is our only advocate, and as he commands us to ask of the Father in his name, and as it is not lawful for us to pray except in accordance with the model God hath taught us by his Word, that all imaginations of men concerning the intercession of dead saints are an abuse and a device of Satan to lead men from the right way of worship. We reject, also, all other means by which men hope to redeem themselves before God, as derogating from the sacrifice and passion of Jesus Christ.

Finally, we consider purgatory as an illusion proceeding from the same shop, from which have also sprung monastic vows, pilgrimages, the prohibition of marriage, and of eating meat, the ceremonial observance of days, auricular confession, indulgences, and all such things by which they hope to merit forgiveness and salvation. These things we reject, not only for the false idea of merit which is attached to them, but also because they are human inventions imposing a yoke upon the conscience.

XXV

Now as we enjoy Christ only through the gospel, we believe that the order of the Church, established by his authority, ought to be sacred and inviolable, and that, therefore, the Church can not exist without pastors for instruction, whom we should respect and reverently listen to, when they are properly called and exercise their office faithfully. Not that God is bound to such aid and subordinate means, but because it pleaseth him to govern us by such restraints. In this we detest all visionaries who would like, so far as lies in their power, to destroy the ministry and preaching of the Word and sacraments.

XXVI

We believe that no one ought to seclude himself and be contented to be alone; but that all jointly should keep and maintain the union of the Church, and submit to the public teaching, and to the yoke of Jesus Christ, wherever God shall have established a true order of the Church, even if the magistrates and their edicts are contrary to it. For if they do not take part in it, or if they separate themselves from it, they do contrary to the Word of God.

XXVII

Nevertheless we believe that it is important to discern with care and prudence which is the true Church, for this title has been much abused. We say, then, according to the Word of God, that it is the company of the faithful who agree to follow his Word, and the pure religion which it teaches; who advance in it all their lives, growing and becoming more confirmed in the fear of God according as they feel the want of growing and pressing onward. Even although they strive continually, they can have no hope save in the remission of their sins. Nevertheless we do not deny that among the faithful there may be hypocrites and reprobates, but their wickedness can not destroy the title of the Church.

XXVIII

In this belief we declare that, properly speaking, there can be no Church where the Word of God is not received, nor profession made of subjection to it, nor use of the sacraments.

Therefore we condemn the papal assemblies, as the pure Word of God is banished from them, their sacraments are corrupted, or falsified, or destroyed, and all superstitions and idolatries are in them. We hold, then, that all who take part in these acts, and commune in that Church, separate and cut themselves off from the body of Christ. Nevertheless, as some trace of the Church is left in the papacy, and the virtue and substance of baptism remain, and as the efficacy of baptism does not depend upon the person who administers it, we confess that those baptized in it do not need a second baptism. But, on account of its corruptions, we can not present children to be baptized in it without incurring pollution.

XXIX

As to the true Church, we believe that it should be governed according to the order established by our Lord Jesus Christ. That there should be pastors, overseers, and deacons, so that true doctrine may have its course, that errors may be corrected and suppressed, and the poor and all who are in affliction may be helped in their necessities; and that assemblies may be held in the name of God, so that great and small may be edified.

XXX

We believe that all true pastors, wherever they may be, have the same authority and equal power under one head, one only sovereign and universal bishop, Jesus Christ; and that consequently no Church shall claim any authority or dominion over any other.

XXXI

We believe that no person should undertake to govern the Church upon his own authority, but that this should be derived from election, as far as it is possible, and as God will permit. And we make this exception especially, because sometimes, and even in our own days, when the state of the Church has been interrupted, it has been necessary for God to raise men in an extraordinary manner to restore the Church which was in ruin and desolation. But, notwithstanding, we believe that this rule must always be binding: that all pastors, overseers, and deacons should have evidence of being called to their office.

XXXII

We believe, also, that it is desirable aud useful that those elected to be superintendents devise among themselves what means should be adopted for the government of the whole body, and yet that they should never depart from that which was ordained by our Lord Jesus Christ. Which does not prevent there being some special ordinances in each place, as convenience may require.

XXXIII

However, we reject all human inventions, and all laws which men may introduce under the pretense of serving God, by which they wish to bind consciences ; and we receive only that which conduces to concord and holds all in obedience, from the greatest to the least. In this we must follow that which the Lord Jesus Christ declared as to excommunication, which we approve and confess to be necessary with all its antecedents and consequences.

XXXIV

We believe that the sacraments are added to the Word for more ample confirmation, that they may be to us pledges and seals of the grace of God, and by this means aid and comfort our faith, because of the infirmity which is in us, and that they are outward signs through which God operates by his Spirit, so that he may not signify any thing to us in vain. Yet we hold that their substance and truth is in Jesus Christ, and that of themselves they are only smoke and shadow.

XXXV

We confess only two sacraments common to the whole Church, of which the first, baptism, is given as a pledge of our adoption; for by it we are grafted into the body of Christ, so as to be washed and cleansed by his blood, and then renewed in purity of life by his Holy Spirit. We hold, also, that although we are baptized only once, yet the gain that it symbolizes to us reaches over our whole lives and to our death, so that we have a lasting witness that Jesus Christ will always be our justification and sanctification. Nevertheless, although it is a sacrament of faith and penitence, yet as God receives little children into the Church with their fathers, we say, upon the authority of Jesus Christ, that the children of believing parents should be baptized.

XXXVI

We confess that the Lord's Supper, which is the second sacrament, is a witness of the union which we have with Christ, inasmuch as he not only died and rose again for us once, but also feeds and nourishes us truly with his flesh and blood, so that we may be one in him, and that our life may be in common. Although he be in heaven until he come to judge all the earth, still we believe that by the secret and incomprehensible power of his Spirit he feeds and strengthens us with the substance of his body and of his blood. We hold that this is done spiritually, not because we put imagination and fancy in the place of fact and truth, but because the greatness of this mystery exceeds the measure of our senses and the laws of nature. In short, because it is heavenly, it can only be apprehended by faith.

XXXVII

We believe, as has been said, that in the Lord's Supper, as well as in baptism, God gives us realty and in fact that which he there sets forth to us; and that consequently with these signs is given the true possession and enjoyment of that which they present to us. And thus all who bring a pure faith, like a vessel, to the sacred table of Christ, receive truly that of which it is a sign; for the body and the blood of Jesus Christ give food and drink to the soul, no less than bread and wine nourish the body.

XXXVIII

Thus we hold that water, being a feeble element, still testifies to us in truth the inward cleansing of our souls in the blood of Jesus Christ by the efficacy of his Spirit, and that the bread and wine given to us in the sacrament serve to our spiritual nourishment, inasmuch as they show, as to our sight, that the body of Christ is our meat, and his blood our drink. And we reject the Enthusiasts and Sacramentarians who will not receive such signs and marks, although our Saviour said: 'This is my body, and this cup is my blood.'

XXXIX

We believe that God wishes to have the world governed by laws and magistrates, so that some restraint may be put upon its disordered appetites. And as he has established kingdoms, republics, and all sorts of principalities, either hereditary or otherwise, and all that belongs to a just government, and wishes to be considered as their Author, so he has put the sword into the hands of magistrates to suppress crimes against the first as well as against the second table of the Commandments of God. We must therefore, on his account, not only submit to them as superiors, but honor and hold them in, all reverence as his lieutenants and officers, whom he has commissioned to exercise a legitimate and holy authority.

XL

We hold, then, that we must obey their laws and statutes, pay customs, taxes, and other dues, and bear the yoke of subjection with a good and free will, even if they are unbelievers, provided that the sovereign empire of God remain intact. Therefore we detest all those who would like to reject authority, to establish community and confusion of property, and overthrow the order of justice.

Helvetic Consensus

Canon I

God, the Supreme Judge, not only took care to have his word, which is the "power of God unto salvation to every one that believes" (Rom 1:16), committed to writing by Moses, the Prophets and the Apostles, but has also watched and cherished it with paternal care from the time it was written up to the present, so that it could not be corrupted by craft of Satan or fraud of man. Therefore the Church justly ascribes to it his singular grace and goodness that she has, and will have to the end of the world (2 Pet 1:19), a "sure word of prophecy" and "Holy Scriptures" (2 Tim 3:15), from which though heaven and earth pass away, "the smallest letter or the least stroke of a pen will not disappear by any means" (Matt 5:18).

Canon II

But, in particular, The Hebrew original of the OT which we have received and to this day do retain as handed down by the Hebrew Church, "who had been given the oracles of God" (Rom 3:2), is, not only in its consonants, but in its vowels either the vowel points themselves, or at least the power of the points not only in its matter, but in its words, inspired by God. It thus forms, together with the Original of the NT the sole and complete rule of our faith and practice; and to its standard, as to a Lydian stone, all extant versions, eastern or western, ought to be applied, and wherever they differ, be conformed.

Canon III

Therefore, we are not able to approve of the opinion of those who believe that the text which the Hebrew Original exhibits was determined by man's will alone, and do not hesitate at all to remodel a Hebrew reading which they consider unsuitable, and amend it from the versions of the LXX and other Greek versions, the Samaritan Pentateuch, by the Chaldaic Targums, or even from other sources. They go even to the point of following the corrections that their own rational powers dictate from the various readings of the Hebrew Original itself which, they maintain, has been corrupted in various ways; and finally, they affirm that besides the Hebrew edition of the present time, there are in the versions of the ancient interpreters which differ from our Hebrew text, other Hebrew Originals. Since these versions are also indicative of ancient Hebrew Originals differing from each other, they thus bring the foundation of our faith and its sacred authority into perilous danger.

Canon IV

Before the creation of the world, God decreed in Christ Jesus our Lord according to his eternal purpose (Eph 3:11), in which, from the mere good pleasure of his own will, without any prevision of the merit of works or of faith, to the praise of his glorious grace, to elect some out of the human race lying in the same mass of corruption and of common blood, and, therefore, corrupted by sin. He elected a certain and definite number to be led, in time, unto salvation in Christ, their Guarantor and sole Mediator. And on account of his merit, by the mighty power of the regenerating Holy Spirit, he decreed these elect to be effectually called, regenerated and gifted with faith and repentance. So, indeed, God, determining to illustrate his glory, decreed to create man perfect, in the first place, then permit him to fall, and finally pity some of the fallen, and therefore elect those, but leave the rest in the corrupt mass, and finally give them over to eternal destruction.

Canon V

Christ himself is also included in the gracious decree of divine election, not as the meritorious cause, or foundation prior to election itself, but as being himself also elect (I Pet 2:4, 6). Indeed, he was foreknown before the foundation of the world, and accordingly, as the first requisite of the execution of the decree of election, chosen Mediator, and our first born Brother, whose precious merit God determined to use for the purpose of conferring, without detriment to his own justice, salvation upon us. For the Holy Scriptures not only declare that election was made according to the mere good pleasure of the divine counsel and will (Eph 1:5, 9; Matt 11:26), but was also made that the appointment and giving of Christ, our Mediator, was to proceed from the zealous love of God the Father toward the world of the elect.

Canon VI

Wherefore, we can not agree with the opinion of those who teach: l) that God, moved by philanthropy, or a kind of special love for the fallen of the human race, did, in a kind of conditioned willing, first moving of pity, as they call it, or inefficacious desire, determine the salvation of all, conditionally, i.e., if they would believe, 2) that he appointed Christ Mediator for all and each of the fallen; and 3) that, at length, certain ones whom he regarded, not simply as sinners in the first Adam, but as redeemed in the second Adam, he elected, that is, he determined graciously to bestow on these, in time, the saving gift of faith; and in this sole act election properly so called is complete. For these and all other similar teachings are in no way insignificant deviations from the proper teaching concerning divine election; because the Scriptures do not extend unto all and each God's purpose of showing mercy to man, but restrict it to the elect alone, the reprobate being excluded even by name, as Esau, whom God hated with an eternal hatred (Rom 9:11). The same Holy Scriptures testify that the counsel and will of God do not change, but stand immovable, and God in the, heavens does whatsoever he will (Ps 115:3; Isa 47:10); for God is in finitely removed from all that human imperfection which characterizes inefficacious affections and desires, rashness repentance and change of purpose. The appointment, also, of Christ, as Mediator, equally with the salvation of those who were given to him for a possession and an inheritance that can not be taken away, proceeds from one and the same election, and does not form the basis of election.

Canon VII

As all his works were known unto God from eternity, (Acts 15:18), so in time, according to his infinite power, wisdom, and goodness, he made man, the glory and end of his works, in his own image, and, therefore, upright, wise, and just. Having created man in this manner, he put him under the Covenant of Works, and in this Covenant freely promised him communion with God, favor and life, if indeed he acted in obedience to his will.

Canon VIII

Moreover that promise connected to the Covenant of Works was not a continuation only of earthly life and happiness but the possession especially of eternal and celestial life, a life namely, of both body and soul in heaven, if indeed man ran the course of perfect obedience, with unspeakable joy in communion with God. For not only did the Tree of Life prefigure this very thing unto Adam, but the power of the law, which, being fulfilled by Christ, who went under it in our place, awards to us nothing other than celestial life in Christ who kept the same righteousness of the law. The power of the law also threatens man with both temporal and eternal death.

Canon IX

Wherefore we can not agree with the opinion of those who deny that a reward of heavenly bliss was offered to Adam on condition of obedience to God. We also do not admit that the promise of the Covenant of Works was any thing more than a promise of perpetual life abounding in every kind of good that can be suited to the body and soul of man in a state of perfect nature, and the enjoyment thereof in an earthly Paradise. For this also is contrary to the sound sense of the Divine Word, and weakens the power of the law considered in itself.

Canon X

God entered into the Covenant of Works not only with Adam for himself, but also, in him as the head and root with thc whole human race. Man would, by virtue of the blessing of the nature derived from Adam, inherit also the same perfection, provided he continued in it. So Adam by his sorrowful fall sinned and lost the benefits promised in the Covenant not only for himself, but also for the whole human race that would be born by the flesh. We hold, therefore, that the sin of Adam is imputed by the mysterious and just judgment of God to all his posterity. For the Apostle testifies that "in Adam all sinned, by one man's disobedience many were made sinners" (Rom 5:12,19) and "in Adam all die" (I Cor 15:21-22). But there appears no way in which hereditary corruption could fall, as a spiritual death, upon the whole human race by the just judgment of God, unless some sin of that race preceded, incurring the penalty of that death. For God, the most supreme Judge of all the earth, punishes none but the guilty.

Canon XI

For a double reason, therefore, man, because of sin, is by nature, and hence from his birth, before committing any actual sin, exposed to God's wrath and curse; first, on account of the transgression and disobedience which he committed in the loins of Adam; and, secondly, on account of the consequent hereditary corruption implanted to his very conception, whereby his whole nature is depraved and spiritually dead; so that original sin may rightly be regarded as twofold, imputed sin and inherent hereditary sin.

Canon XII

Accordingly we can not, without harm to the Divine truth, agree with those who deny that Adam represented his posterity by God's intention, and that his sin is imputed, therefore, immediately to his posterity; and under this mediate and consequent imputation not only destroy the imputation of the first sin, but also expose the doctrine of hereditary corruption to grave danger.

Canon XIII

As Christ was elected from eternity the Head, the Leader and Lord of all who, in time, are saved by his grace, so also, in time, he was made Guarantor of the New Covenant only for those who, by the eternal election, were given to him as his own people, his seed and inheritance. For according to the determinate counsel of the Father and his own intention, he encountered dreadful death instead of the elect alone, and restored only these into the bosom of the Father's grace, and these only he reconciled to God, the offended Father, and delivered from the curse of the law. For our Jesus saves his people from their sins (Matt 1:21), who gave his life a ransom for many sheep (Matt 20:24, 28; John 10:15), his own, who hear his voice (John 10:27-28), and he intercedes for these only, as a divinely appointed Priest, arid not for the world (John 17:9). Accordingly in expiatory sacrifice, they are regarded as having died with him and as being justified from sin (2 Cor 5:12): and thus, with the counsel of the Father who gave to Christ none but the elect to be redeemed, and also with the working of the Holy Spirit, who sanctifies and seals unto a living hope of eternal life none but the elect. The will of Christ who died so agrees and amicably conspires in perfect harmony, that the sphere of the Father's election, the Son's redemption. And the Spirit's sanctification are one and the same.

Canon XIV

This very thing further appears in this also, that Christ provided the means of salvation for those in whose place he died, especially the regenerating Spirit and the heavenly gift o faith, as well as salvation itself, and actually confers these upon, them. For the Scriptures testify that Christ, the Lord, came to say, the lost sheep of the house of Israel (Matt 15:24), and sends the, same Holy Spirit, the source of regeneration, as his own (John 16:7 8): that among the better promises of the New Covenant of which he was made Mediator and Guarantor this one is preeminent, the he will inscribe his law, the law of faith, in the hearts of his people (Heb 8:10); that whatsoever the Father has given to Chris will come to him, by faith, surely; and finally, that we are chose' in Christ to be his children, holy and blameless (Eph. 1:4-5); but our being God's holy children proceeds only from faith and the Spirit of regeneration.

Canon XV

But by the obedience of his death Christ, in place o the elect, so satisfied God the Father, that in the estimate of his vicarious righteousness and of that obedience, all of that which he rendered to the law, as its just servant, during his entire life whether by doing or by suffering, ought to be called obedience. For Christ's life, according to the Apostle's testimony (Phil 1:8), was nothing but submission, humiliation and a continuous emptying of self, descending step by step to the lowest extreme even to the point of death on the Cross; and the Spirit of God plainly declares that Christ in our stead satisfied the law and divine justice by His most, holy life, and makes that ransom with which God has redeemed us to consist not in His sufferings only, but in his whole life conformed to the law. The Spirit, however, ascribes our redemption to the death, or the blood, of Christ, in no other sense than that it was consummated by sufferings; and from that last definitive and no blest act derives a name indeed, but not in such a way as to separate the life preceding from his death.

Canon XVI

Since all these things are entirely so, we can hardly approve the opposite doctrine of those who affirm that of his own intention and counsel and that of the Father who sent him, Christ died for each and every one upon the condition, that they believe. [We also cannot affirm the teaching! that he obtained for all a salvation, which, nevertheless, is not applied to all, and by his death merited a salvation and faith for no one individually but only removed the obstacle of divine justice, and acquired for the Father the liberty of entering into a new covenant of grace with all men. Finally, they so separate the active and passive righteousness of Christ, as to assert that he claims his active righteousness as his own, but gives and imputes only his passive righteousness to the elect. All these opinions, and all that are like these, are contrary to the plain Scriptures and the glory of Christ, who is Author and Finisher of our faith and salvation; they make his cross of none effect, and under the appearance of exalting his merit, they, in reality diminish it.

Canon XVII

The call to salvation was suited to its due time (l Tim 2:6). Since by God's will it was at one time more restricted, at another, more widespread and general, but never completely universal. For, indeed, in the OT God announced his word to Jacob, his statutes and his judgments to Israel he did not do so with any other nation (Ps 147:19-20). In the NT, peace being made in the blood of Christ and the inner walls of partition broken down, God so extended the limits of the preaching of the Gospel and the external call, that there is no longer any difference between the Jew and the Greek; for the same Lord is over all and is gracious to every one who calls upon him (Rom 10:12). But not even thus is the call universal. For Christ testifies that many are called (Matt 20:14), but not all; and when Paul and Timothy tried to go into Bithynia to preach the Gospel, the Spirit prevented them (Acts 16:7). And there have been and there are today, as experience testifies, innumerable myriads of men to whom Christ is not known even by rumor.

Canon XVIII

Meanwhile God has not left himself without witness (Acts 14:7) to those whom he refused to call by his Word unto salvation. For he provided to them the witness of the heavens and the stars (Deut 4:19), and that which may be known of God, even from the works of nature and Providence, he has shown to them (Rom 1:19), for the purpose of showing his long suffering. Yet it is not true that the works of nature and divine Providence are selfsufficient means which fulfilled the function of the external call, whereby he would reveal unto them the mystery of the good pleasure or the mercy of God in Christ. For the Apostle immediately adds: "For since the creation of the world God's invisible qualities, His eternal power and divine nature, have been clearly seen" (Rom 1:20). So they might learn the mystery of salvation through Christ and be without excuse, because they did not correctly use the knowledge that was left to them, but when they knew God, they did not glorify him as God, neither were they thankful. Wherefore also Christ glorifies God, his Father, because he had hidden these things from the wise and the prudent, and revealed them unto babes (Matt 1:25). And as the Apostle teaches: "God has made known unto us the mystery of His will according to His good pleasure which He has purposed in Christ" (Eph 1:9).

Canon XIX

Likewise the external call itself, which is made by the preaching of the Gospel, is on the part of God also, who earnestly and sincerely calls. For in his Word he most earnestly and truly reveals, not, indeed, his secret will respecting the salvation or destruction of each individual, but our responsibility, and what will happen to us if we do or neglect this duty. Clearly it is the will of God who calls, that they who are called come to him and not neglect so great a salvation, and so he earnestly promises eternal life to those who come to him by faith; for, as the Apostle declares, "It is a trustworthy saying: For if we have died with Him, we shall also live with Him; if we disown Him, He will also disown us; if we are faithless, He will remain faithful, for He cannot disown Himself (2 Tim 2:12-13). Neither is this call without result for those who disobey; for God always accomplishes his will, even the demonstration of duty, and following this, either the salvation of the elect who fulfill their responsibility, or the inexcusableness of the rest who neglect the duty set before them. Certainly the spiritual man in no way determined the eternal purpose of God to produce faith along with the externally offered, or written Word of God. Moreover, because God approved every truth which flows from his counsel, it is correctly said to be his will, that everyone who sees the Son and believes in him may have everlasting life (John 6:40). Although these "all" are the elect alone, and God formed no plan of universal salvation without any selection of persons, and Christ therefore died not for everyone but only for the elect who were given to him; yet he intends this in any case to be universally true, which follows from his special and definite purpose. But that, by God's will, the elect alone believe in the external call which is universally offered, while the reprobate are hardened. This proceeds solely from the discriminating grace of God; election by the same grace to those who believe, but their own native wickedness to the reprobate who remain in sin, who after their hardened and impenitent heart build up for themselves wrath for the Day of Judgment, and revelation of the righteous judgment of God

Canon XX

Accordingly we have no doubt that they are wrong who hold that the call to salvation is disclosed not by the preaching of the Gospel solely, but even by the works of nature and Providence without any further proclamation. They add that the call to salvation is so indefinite and universal that there is no mortal who is not, at least objectively, as they say, sufficiently called either mediately, meaning that God will provide the light of grace to those who use the light of nature correctly, or immediately, to Christ and salvation. They finally deny that the external call can be said to be serious and true, or the candor and sincerity of God bc defended, without asserting the absolute universality of grace. For such doctrines are contrary to the Holy Scriptures and the experience of all ages, and manifestly confuse nature with grace and confuse the things which we can know about God with his hidden wisdom. They further confuse the light of reason with the light of divine Revelation.

Canon XXI

Those who are called to salvation through thc preaching of the Gospel are not able to believe or obey the call, unless they are raised up out of spiritual death by that very power that God used to command the light to shine out of darkness, and God shines into their hearts with the glory of God in the face of Jesus Christ (2 Cor 4:6). For the natural man does not receive the things of the Spirit of God for they are foolishness unto him: neither can he know them, because they spiritually discerned (Cor 2:14). And Scripture demonstrates this utter inability by so many direct testimonies and under so many mosaics that scarcely in any other point is it surer. This inability may, indeed, be called moral even in so far as it pertains to a moral subject or object: but it ought to be at the same time called natural because man by nature, and so by the law of his formation in the womb, and hence from his birth, is the child of disobedience (Eph 2:2); and has that inability that is so innate that it cannot be shaken off except by the omnipotent heart-turning grace of the Holy Spirit.

Canon XXII

We hold therefore that they speak inaccurately and dangerously, who call this inability to believe moral inability, and do not say that it is natural, adding that man in whatever condition he may be placed is able to believe if he desires, and that faith in some way or other, indeed, is self-originated. The Apostle, however, clearly calls [salvation] the gift of God (Eph 2:8).

Canon XXIII

There are two ways in which God, the just Judge, has promised justification: either by one's own works or deeds in the law, or by the obedience or righteousness of another, even of Christ our Guarantor. [This justification! is imputed by grace to those who believe in the Gospel. The former is the method of justifying man because of perfection; but the latter, of justifying man who is a corrupt sinner. In accordance with these two ways of justification the Scripture establishes these two covenants: the Covenant of Works, entered into with Adam and with each one of his descendants in him, but made void by sin; and the Covenant of Grace, made with only the elect in Christ, the second Adam, eternal. [This covenant] cannot be broken while [the Covenant of Works] can be abrogated.

Canon XXIV

But this later Covenant of Grace according to the diversity of times has also different dispensations. For when the Apostle speaks of the dispensation of the fullness of times, that is, the administration of the last time (Eph 1:10), he very clearly indicates that there had been another dispensation and administration until the times which the Father appointed. Yet in the dispensation of the Covenant of Grace the elect have not been saved in any other way than by the Angel of his presence (Isa 63:9), the Lamb slain from the foundation of the world (Rev 13:8), Christ Jesus, through the knowledge of that just Servant and faith in him and in the Father and his Spirit. For Christ is the same yesterday, today, and forever (Heb 13:8). And by His grace we believe that we are saved in the same manner as the Fathers also were saved, and in both Testaments these statutes remain unchanged: "Blessed are all they that put their trust in Him," (the Son) (Ps 2:12); "He that believes in Him is not condemned, but he that does not believe is condemned already" (John 3:18). "You believe in God," even the Father, "believe also in me" (John 14:1). But if, moreover, the holy Fathers believed in Christ as their God, it follows that they also believed in the Holy Spirit, without whom no one can call Jesus Lord. Truly there are so many clearer exhibitions of this faith of the Fathers and of the necessity of such faith in either Covenant, that they can not escape any one unless one wills it. But though this saving knowledge of Christ and the Holy Trinity was necessarily derived, according to the dispensation of that time, both from thc promise and from shadows and figures and mysteries, with greater difficulty than in the NT. Yet it was a true knowledge, and, in proportion to the measure of divine Revelation, it was sufficient to procure salvation and peace of conscience for the elect, by the help of God's grace.

Canon XXV

We disapprove therefore of the doctrine of those who fabricate for us three Covenants, the Natural, the Legal, and the Gospel, different in their entire nature and essence, and in explaining these and assigning their differences, so intricately entangle themselves that they greatly obscure and even impair the nucleus of solid truth and piety. Nor do they hesitate at all, with regard to the necessity, under the OT dispensation, of knowledge of Christ and faith in him and his satisfaction and in the whole sacred Trinity, to speculate much too loosely and dangerously.

Canon XXVI

Finally, both to us, to whom in the Church, which is God's house, has been entrusted the dispensation for the present, and unto all our Nazarenes, and to those who under the will and direction of God will at any time succeed us in our responsibility, in order to prevent the fearful enkindling of dissensions with which the Church of God in different places is disturbed in terrible ways, we earnestly wish the following to be done. That in this corruption of the world, with the Apostle of the Gentiles as our faithful monitor, we all keep faithfully that which is committed to our trust, avoiding profane and vain babblings (I Tim 6:20); and religiously guard the purity and simplicity of that knowledge which is according to piety, constantly clinging to that beautiful pair, Charity and Faith, unstained. Moreover, in order that no one may be induced to propose either publicly or privately some doubtful or new dogma of faith previously unheard of in our churches, and contrary to God's Word, to our Helvetic Confession, to our Symbolical Books, and to the Canons of the Synod of Dort, and not proved and sanctioned in a public assembly of brothers according to the Word of God, let it also be required: that we not only hand down sincerely in accordance with the divine Word, the special necessity of the sanctification of the Lord's Day, and also impressively teach and fervently urge its observation. In conclusion, that in our churches and schools, as often as occasion demands, we unanimously and faithfully hold, teach, and assert that the truth of the Canons recorded here, is deduced from the indubitable Word of God.

Conclusion

The very God of peace and truth sanctify us wholly, and preserve our whole spirit and soul and body blameless unto the coming of our Lord Jesus Christ! To whom, with the Father and the Holy Spirit be eternal honor, praise and glory. Amen!

Scots Confession

Of God

We confess and acknowledge one only God, to whom only we must cleave, whom only we must serve, whom only we must worship, and in whom only we must put our trust: who is eternal, infinite, immeasurable, incomprehensible, omnipotent, invisible; one in substance, and yet distinct in three persons: the Father, the Son, and the Holy Ghost; by whom we confess and believe all things in heaven and in earth, as well visible as invisible, to have been created, to be retained in their being, and to be ruled and guided by his inscrutable Providence, to such end as his eternal wisdom, goodness, and justice has appointed them, to the manifestation of his own glory.

Of the Creation of Man

We confess and acknowledge this our God to have created man (to wit, our first father Adam) to his own image and similitude, to whom he gave wisdom, lordship, justice, free will, and clear knowledge of himself; so that in the whole nature of man there could be noted no imperfection: from which honour and perfection man and woman did both fall; the woman being deceived by the serpent, and man obeying the voice of the woman: both conspiring against the Sovereign Majesty of God, who in expressed words had before threatened death, if they presumed to eat of the forbidden tree.

Of Original Sin

By which transgression, commonly called Original Sin, was the image of God utterly defaced in man; and he and his posterity of nature became enemies to God, slaves to Satan, and servants to sin; insomuch that death everlasting has had, and shall have, power and dominion over all that have not been, are not, or shall not be regenerated from above: which regeneration is wrought by the power of the Holy Ghost, working in the hearts of the elect of God an assured faith in the promise of God, revealed to us in his word; by which faith we apprehend Christ Jesus, with the graces and benefits promised in him.

Of the Revelation of the Promise

For this we constantly believe: that God, after the fearful and horrible defection of man from his obedience, did seek Adam again, call upon him, rebuke his sin, convict him of the same, and in the end made unto him a most joyful promise: to wit, that the seed of the woman should break down the serpent's head that is, he should destroy the works of the Devil. Which promise, as it was repeated and made more clear from time to time, so was it embraced with joy, and most constantly received of all the faithful, from Adam to Noah, from Noah to Abraham, from Abraham to David, and so forth to the incarnation of Christ Jesus: all (we mean the faithful fathers) under the law did see the joyful days of Christ Jesus, and did rejoice.

The Continuance, Increase, and Preservation of the Kirk

We most constantly believe that God preserved, instructed, multiplied, honoured, decored, and from death called to life his kirk in all ages, from Adam, till the coming of Christ Jesus in the flesh. For Abraham he called from his father's country; him he instructed; his seed he multiplied; the same he marvelously preserved, and more marvelously delivered from the bondage and tyranny of Pharaoh; to them he gave his laws, constitutions, and ceremonies; them he possessed in the land of Canaan; to them, after Judges and after Saul, he gave David to be king, to whom he made promise, that of the fruit of his loins should one sit for ever upon his regal seat. To this same people, from time to time, he sent prophets to reduce them to the right way of their God, from the which often times they declined by idolatry. And albeit for their stubborn contempt of justice, he was compelled to give them in the hands of their enemies, as before was threatened by the mouth of Moses, insomuch that the holy city was destroyed, the temple burnt with fire, and the whole land left desolate the space of seventy years; yet of mercy did he reduce them again to Jerusalem, where the city and temple were reedified, and they, against all temptations and assaults of Satan, did abide till the Messiah came, according to the promise.

Of the Incarnation of Christ Jesus

When the fulness of time came, God sent his Son his Eternal Wisdom, the substance of his own glory, in this world who took the nature of manhood of the substance of woman: to wit, of a virgin, and that by operation of the Holy Ghost. And so was born the just seed of David, the angel of the great counsel of God; the very Messiah promised, whom we confess and acknowledge Immanuel; very God and very man, two perfect natures united and joined in one person. By which our confession we damn the damnable and pestilent heresies of Arius, Marcion, Eutyches, Nestorius, and such others as either deny the eternity of his Godhead, or the verity of his human nature, either confound them, either yet divide them.

Why It Behoved the Mediator to be Very God and Very Man

We acknowledge and confess that this most wondrous conjunction betwixt the Godhead and the manhood in Christ Jesus did proceed from the eternal and immutable decree of God, whence also our salvation springs and depends.

Election

For that same Eternal God and Father, who of mere grace elected us in Christ Jesus his Son, before the foundation of the world was laid, appointed him to be our Head, our Brother, our Pastor, and great Bishop of our souls. But because that the enmity betwixt the justice of God and our sins was such that no flesh by itself could or might have attained unto God, it behoved that the Son of God should descend unto us, and take himself a body of our body, flesh of our flesh, and bone of our bones, and so become the perfect Mediator betwixt God and man; giving power to so many as believe in him to be the sons of God, as himself does witness: I pass up to my Father and unto your Father, to my God, and unto your God. By which most holy fraternity, whatsoever we have lost in Adam is restored to us again. And for this cause are we not afraid to call God our Father, not so much that [because] he has created us (which we have common with the reprobate), as for that he has given to us his only Son to be our brother, and given unto us grace to acknowledge and embrace him for our only Mediator, as before is said.

It behoved further the Messiah and Redeemer to be very God and very Man, because he was to underlie the punishment due for our transgressions, and to present himself in the presence of his Father's judgments, as in our person, to suffer for our transgression and disobedience, by death, to overcome him that was author of death. But because the only Godhead could not suffer death, neither yet could the only manhead overcome the same, he joined both together in one person, that the imbecility [weakness] of the one should suffer, and be subject to death (which we had deserved), and the infinite and invincible power of the other (to wit, of the Godhead) should triumph and purchase to us life, liberty, and perpetual victory. And so we confess, and most undoubtedly believe.

Christ's Death, Passion, Burial, etc.

[We confess] That our Lord Jesus Christ offered himself a voluntary sacrifice unto his Father for us; that he suffered contradiction of sinners; that he was wounded and plagued for our transgressions; that he, being the clean and innocent Lamb of God, was damned in the presence of an earthly judge, that we should be absolved before the tribunal seat of our God; that he suffered not only the cruel death of the cross (which was accursed by the sentence of God), but also that he suffered for a season the wrath of his Father, which sinners had deserved. But yet we avow, that he remained the only and well-beloved and blessed Son of his Father, even in the midst of his anguish and torment, which he suffered in body and soul, to make the full satisfaction for the sins of the people. After the which, we confess and avow, that there remains no other sacrifice for sin: which if any affirm, we nothing doubt to avow that they are blasphemers against Christ's death, and the everlasting purgation and satisfaction purchased to us by the same.

Resurrection

We undoubtedly believe that, insomuch as it was impossible that the dolours of death should retain in bondage the Author of life; that our Lord Jesus Christ crucified, dead, and buried, who descended into hell, did rise again for our justification, and destroying him who was the author of death, brought life again to us that were subject to death and to the bondage of the same. We know that his resurrection was confirmed by the testimony of his very enemies; by the resurrection of the dead, whose sepulchres did open, and they did arise and appear to many within the city of Jerusalem. It was also confirmed by the testimony of angels, and by the senses and judgments of his apostles, and of others, who had conversation, and did eat and drink with him after his resurrection.

Ascension

We nothing doubt but that the selfsame body, which was born of the virgin, was crucified, dead, and buried, and which did rise again, did ascend into the heavens, for the accomplishment of all things; where, in our names, and for our comfort he has received all power in heaven and in earth, where he sits at the right hand of the Father inaugurated in his kingdom, Advocate and only Mediator for us: which glory, honour, and prerogative he alone amongst the brethren shall possess, till that all his enemies be made his footstool, as that we undoubtedly believe they shall be in the final judgment; to the execution whereof we certainly believe that the same our Lord Jesus shall visibly return, as that he was seen to ascend. And then we firmly believe, that the time of refreshing and restitution of all things shall come, insomuch that those that from the beginning have suffered violence, injury, and wrong for righteousness' sake, shall inherit that blessed immortality promised from the beginning.

But contrariwise, the stubborn, disobedient, cruel oppressors, filthy persons, idolaters, and all sorts of unfaithful shall be cast in the dungeon of utter darkness, where their worm shall not die, neither yet their fire shall be extinguished. The remembrance of which day, and of the judgment to be executed in the same, is not only to us a bridle, whereby our carnal lusts are refrained; but also such inestimable comfort, that neither may the threatening of worldly princes, neither yet the fear of temporal death and present danger, move us to renounce and forsake that blessed society, which we, the members, have with our Head and only Mediator Christ Jesus: whom we confess and avow to be the Messiah promised, the only Head of his kirk, our just Lawgiver, our only High Priest, Advocate, and Mediator. In which honours and offices, if man or angel presume to intrude themselves, we utterly detest and abhor them, as blasphemous to our Sovereign and Supreme Governor, Christ Jesus.

Faith in the Holy Ghost

This our faith, and the assurance of the same, proceeds not from flesh and blood, that is to say, from no natural powers within us, but is the inspiration of the Holy Ghost: whom we confess God, equal with the Father and with the Son; who sanctifies us, and brings us in all verity by his own operation; without whom we should remain for ever enemies to God, and ignorant of his Son, Christ Jesus. For of nature we are so dead, so blind and so perverse, that neither can we feel when we are pricked, see the light when it shines, nor assent to the will of God when it is revealed, unless the Spirit of the Lord Jesus quicken that which is dead, remove the darkness from our minds, and bow our stubborn hearts to the obedience of his blessed will. And so, as we confess that God the Father created us when we were not; as his Son, our Lord Jesus redeemed us when we were enemies to him; so also do we confess that the Holy Ghost does sanctify and regenerate us, without all respect of any merit proceeding from us, be it before or be it after our regeneration. To speak this one thing yet in more plain words: as we willingly spoil ourselves of all honour and glory of our own creation and redemption, so do we also of our regeneration and sanctification; for of ourselves we are not sufficient to think one good thought; but he who has begun the good work in us, is only he that continues us in the same, to the praise and glory of his undeserved grace.

The Cause of Good Works

So that the cause of good works we confess to be, not our free will, but the Spirit of the Lord Jesus who, dwelling in our hearts by true faith, brings forth such good works as God has prepared for us to walk into. For this we most boldly affirm, that blasphemy it is to say that Christ Jesus abides in the hearts of such as in whom there is no spirit of sanctification. And therefore we fear not to affirm that murderers, oppressors, cruel persecutors, adulterers, whoremongers, filthy persons, idolaters, drunkards, thieves, and all workers of iniquity, have neither true faith, neither any portion of the spirit of sanctification, which proceeds from the Lord Jesus, so long as obstinately they continue in their wickedness.

For how soon that ever the Spirit of the Lord Jesus (which God's elect children receive by true faith) takes possession in the heart of any man, so soon does he regenerate and renew the same man; so that he begins to hate that which before he loved, and begins to love that which before he hated. And from thence comes that continual battle which is betwixt the flesh and the spirit in God's children; while the flesh and natural man (according to their own corruption) lust for things pleasing and delectable unto the self, grudge in adversity, are lifted up in prosperity, and at every moment are prone and ready to offend the Majesty of God. But the Spirit of God, which gives witnessing to our spirit, that we are the sons of God, makes us to resist filthy pleasures, and to groan in God's presence for deliverance from this bondage of corruption; and finally, to triumph over sin that it reign not in our mortal bodies.

This battle have not the carnal men, being destitute of God's Spirit; but [they] do follow and obey sin with greediness, and without repentance, even as the devil and their corrupt lusts do prick them. But the sons of God (as before is said) do fight against sin, do sob and mourn, when they perceive themselves tempted to iniquity; and if they fall, they rise again with earnest and unfeigned repentance. And these things they do not by their own power, but the power of the Lord Jesus, without whom they were able to do nothing.

What Works are Reputed Good before God

We confess and acknowledge that God has given to man his holy law, in which not only are forbidden all such works as displease and offend his godly Majesty, but also are commanded all such as please him, and as he has promised to reward. And these works are of two sorts: the one are done to the honour of God, the other to the profit of our neighbours; and both have the revealed will of God for their assurance

To have one God; to worship and honour him; to call upon him in all our troubles; to reverence his holy name; to hear his word; to believe the same; to communicate with his holy sacraments, are the works of the first table. To honour father, mother, princes, rulers, and superior powers; to love them, to support them, yea, to obey their charges (not repugning to the commandment of God); to save the lives of innocents; to repress tyranny; to defend the oppressed; to keep our bodies clean and holy; to live in sobriety and temperance; to deal justly with all men, both in word and in deed; and, finally, to repress all appetite of our neighbour's hurt, are the good works of the second table, which are most pleasing and acceptable unto God, as those works that are commanded by himself.

The contrary whereof is sin most odious, which always displeases him, and provokes him to anger: as, not to call upon him alone, when we have need; not to hear his word with reverence; to contemn and despise it; to have or to worship idols; to maintain and defend idolatry; lightly to esteem the reverent name of God; to profane, abuse, or contemn the sacraments of Christ Jesus; to disobey or resist any that God has placed in authority (while they pass not over the bounds of their office); to murder, or to consent thereto; to bear hatred, or to suffer innocent blood to be shed if we may gainstand it; and, finally, the transgressing of any other commandment in the first or second table, we confess and affirm to be sin, by the which God's anger and displeasure are kindled against the proud and unthankful world. So that good works we affirm to be these only that are done in faith, at God's commandment, who in his law has expressed what be the things that please him. And evil works, we affirm not only those that expressedly are done against God's commandment, but those also that, in matters of religion and worshipping of God, have no other assurance but the invention and opinion of man: which God from the beginning has ever rejected, as by the prophet Isaiah, and by our master Christ Jesus, we are taught in these words: In vain do they worship me, teaching the doctrines and precepts of men.

The Perfection of the Law and Imperfection of Man

The law of God we confess and acknowledge most just, most equal, most holy, and most perfect: commanding those things which, being wrought in perfection, were able to give life, and able to bring man to eternal felicity. But our nature is so corrupt, so weak, and so imperfect, that we are never able to fulfill the works of the law in perfection. Yea, If we say we have no sin (even after we are regenerate), we deceive ourselves, and the verity of God is not into us. And therefore it behoved us to apprehend Christ Jesus, with his justice and satisfaction, who is the end and accomplishment of the law, by whom we are set at this liberty, that the curse and malediction of the law fall not upon us, albeit we fulfill not the same in all points. For God the Father, beholding us in the body of his Son Christ Jesus, accepts our imperfect obedience, as it were perfect, and covers our works, which are defiled with many spots, with the justice of his Son.

We do not mean that we are set so at liberty, that we owe no obedience to the law (for that before we have plainly confessed). But this we affirm, that no man in earth (Christ Jesus only excepted) has given, gives, or shall give in work, that obedience to the law which the law requires. But when we have done all things, we must fall down and unfeignedly confess, that we are unprofitable servants. And therefore whosoever boast themselves of the merits of their own works, or put their trust in the works of supererogation, boast themselves of that which is not, and put their trust in damnable idolatry.

Of the Kirk

As we believe in one God, Father, Son, and Holy Ghost; so do we most constantly believe that from the beginning there has been, now is, and to the end of the world shall be, a kirk: that is to say, a company and multitude of men chosen of God, who rightly worship and embrace him, by true faith in Christ Jesus, who is the only Head of the same kirk, which also is the body and spouse of Christ Jesus; which kirk is Catholic that is, universal because it contains the elect of all ages, all realms, nations, and tongues, be they of the Jews, or be they of the Gentiles; who have communion and society with God the Father, and with his Son Christ Jesus, through the sanctification of his Holy Spirit; and therefore it is called the communion, not of profane persons, but of saints, who, as citizens of the heavenly Jerusalem, have the fruition of the most inestimable benefits: to wit, of one God, one Lord Jesus, one faith, and of one baptism; out of the which kirk there is neither life, nor eternal felicity. And therefore we utterly abhor the blasphemy of them that affirm that men which live according to equity and justice shall be saved, what religion that ever they have professed. For as without Christ Jesus there is neither life nor salvation, so shall there none be participant thereof, but such as the Father has given unto his Son Christ Jesus, and those [that] in time come unto him, avow his doctrine, and believe into him (we comprehend the children with the faithful parents). This kirk is invisible, known only to God, who alone knows whom he has chosen, and comprehends as well (as said is) the elect that are departed (commonly called the kirk triumphant), as those that yet live and fight against sin and Satan as shall live hereafter.

The Immortality of the Souls

The elect departed are in peace and rest from their labours: not that they sleep and come to a certain oblivion (as some fantastics do affirm), but that they are delivered from all fear, all torment, and all temptation, to which we and all God's elect are subject in this life, and therefore do bear the name of the kirk militant: as contrariwise, the reprobate and unfaithful departed, have anguish, torment, and pain, that cannot be expressed. So that neither are the one nor the other in such sleep that they feel not joy or torment, as the parable of Christ Jesus in the sixteenth [chapter] of Luke, his words to the thief, and these words of the souls crying under the altar, O Lord, thou that art righteous and just, how long shalt thou not revenge our blood upon them that dwell upon the earth! doth plainly testify.

Of the Notes by Which the True Kirk is Discerned from the False and Who Shall be Judge of the Doctrine

Because that Satan from the beginning has laboured to deck his pestilent synagogue with the title of the kirk of God, and has inflamed the hearts of cruel murderers to persecute, trouble, and molest the true kirk and members thereof as Cain did Abel; Ishmael, Isaac; Esau, Jacob; and the whole priesthood of the Jews, Christ Jesus himself, and his apostles after him; it is a thing most requisite that the true kirk be discerned from the filthy synagogue, by clear and perfect notes, lest we, being deceived, receive and embrace to our own condemnation the one for the other. The notes, signs, and assured tokens whereby the immaculate spouse of Christ Jesus is known from that horrible harlot, the kirk malignant; we affirm are neither antiquity, title usurped, lineal descent, place appointed, nor multitude of men approving an error for Cain in age and title was preferred to Abel and Seth; Jerusalem had prerogative above all places of the earth, where also were the priests lineally descended from Aaron; and greater multitude followed the scribes, Pharisees, and priests, than unfeignedly believed and approved Christ Jesus and his doctrine; and yet, as we suppose, no man (of whole judgment) will grant that any of the forenamed were the kirk of God.

The notes, therefore, of the true kirk of God we believe, confess, and avow to be: first, the true preaching of the word of God, into the which God has revealed himself to us, as the writings of the prophets and apostles do declare; secondly, the right administration of the sacraments of Christ Jesus, which must be annexed unto the word and promise of God, to seal and confirm the same in our hearts; last, ecclesiastical discipline uprightly ministered, as God's word prescribes, whereby vice is repressed, and virtue nourished. Wheresoever then these former notes are seen, and of any time continue (be the number [of persons] never so few, about two or three) there, without all doubt, is the true kirk of Christ: who, according to his promise is in the midst of them: not that universal [kirk] (of which we have before spoken) but particular; such as were in Corinth, Galatia, Ephesus, and other places in which the ministry was planted by Paul, and were of himself named the kirks of God.

And such kirks we, the inhabitants of the realm of Scotland, professors of Christ Jesus, confess ourselves to have in our cities, towns, and places reformed; for the doctrine taught in our kirks is contained in the written word of God: to wit, in the books of the New and Old Testaments: in those books, we mean, which of the ancient have been reputed canonical, in the which we affirm that all things necessary to be believed for the salvation of mankind are sufficiently expressed. The interpretation whereof, we confess, neither appertains to private nor public person, neither yet to any kirk for any preeminence or prerogative, personal or local, which one has above another; but appertains to the Spirit of God, by the which also the scripture was written.

When controversy then happens, for the right understanding of any place or sentence of scripture, or for the reformation of any abuse within the kirk of God, we ought not so much to look what men before us have said or done, as unto that which the Holy Ghost uniformly speaks within the body of the scriptures, and unto that which Christ Jesus himself did, and commanded to be done. For this is a thing universally granted, that the Spirit of God (which is the Spirit of unity) is in nothing contrary unto himself. If then the interpretation, determination, or sentence of any doctor, kirk, or council, repugn to the plain word of God written in any other place of scripture, it is a thing most certain, that there is not the true understanding and meaning of the Holy Ghost, supposing that councils, realms, and nations have approved and received the same. For we dare not receive and admit any interpretation which directly repugns to any principal point of our faith, or to any other plain text of scripture, or yet unto the rule of charity.

The Authority of the Scriptures

As we believe and confess the scriptures of God sufficient to instruct and make the man of God perfect, so do we affirm and avow the authority of the same to be of God, and neither to depend on men nor angels. We affirm, therefore, that such as allege the scripture to have no authority, but that which is received from the kirk, to be blasphemous against God, and injurious to the true kirk, which always hears and obeys the voice of her own Spouse and Pastor, but takes not upon her to be mistress over the same.

Of General Councils, of Their Power, Authority, and Causes of Their Convention

As we do not rashly damn that which godly men, assembled together in general councils, lawfully gathered, have proponed unto us; so without just examination dare we not receive whatsoever is obtruded unto men under the name of general councils. For plain it is, as they were men, so have some of them manifestly erred, and that in matters of great weight and importance. So far then as the council proves the determination and commandment that it gives by the plain word of God, so far do we reverence and embrace the same. But if men, under the name of a council, pretend to forge unto us new articles of our faith, or to make constitutions repugning to the word of God, then utterly we must refuse the same as the doctrine of devils, which draws our souls from the voice of our only God to follow the doctrines and constitutions of men.

The cause, then, why general councils convened, was neither to make any perpetual law (which God before had not made), nor yet to forge new articles of our belief, neither to give the word of God authority much less to make that to be his word, or yet the true interpretation of the same, which was not before by his holy will expressed in his word. But the cause of councils (we mean of such as merit the name of councils), was partly for confutation of heresies, and for giving public confession of their faith to the posterity following: which both they did by the authority of God's written word, and not by any opinion or prerogative that they could not err, by reason of their general assembly. And this we judge to have been the chief cause of general councils. The other was for good policy and order to be constituted and observed in the kirk, in which (as in the house of God) it becomes all things to be done decently and into order.Not that we think that any policy, and one order in ceremonies can be appointed for all ages, times, and places: for as ceremonies (such as men have devised) are but temporal, so may and ought they to be changed, when they rather foster superstition than that they edify the kirk using the same.

Of the Sacraments

As the fathers under the law (besides the verity of the sacrifices) had two chief sacraments to wit, circumcision and the Passover, the despisers and contemners whereof were not reputed for God's people so do we acknowledge and confess that we now, in the time of the evangel, have two sacraments only, instituted by the Lord Jesus, and commanded to be used of all those that will be reputed members of his body: to wit, baptism and the supper, or table of the Lord Jesus, called the communion of his body and blood. And these sacraments (as well of the Old as of the New Testament) were instituted of God, not only to make a visible difference betwixt his people, and those that were without his league; but also to exercise the faith of his children and, by participation of the same sacraments, to seal in their hearts the assurance of his promise, and of that most blessed conjunction, union, and society, which the elect have with their head, Christ Jesus.

And thus we utterly damn the vanity of those that affirm sacraments to be nothing else but naked and bare signs. No, we assuredly believe that by baptism we are engrafted in Christ Jesus, to be made partakers of his justice, by the which our sins are covered and remitted; and also, that in the supper, rightly used, Christ Jesus is so joined with us, that he becomes the very nourishment and food of our souls. Not that we imagine any transubstantiation of bread into Christ's natural body, and of wine in his natural blood (as the Papists have perniciously taught and damnably believed); but this union and conjunction which we have with the body and blood of Christ Jesus, in the right use of the sacraments, is wrought by operation of the Holy Ghost, who by true faith carries us above all things that are visible, carnal, and earthly, and makes us to feed upon the body and blood of Christ Jesus, which was once broken and shed for us, which now is in heaven, and appears in the presence of his Father for us. And yet, notwithstanding the far distance of place which is betwixt his body now glorified in the heaven, and us now mortal in this earth, yet we most assuredly believe that the bread that we break is the communion of Christ's body, and the cup which we bless is the communion of his blood. So that we confess, and undoubtedly believe, that the faithful, in the right use of the Lord's table, do so eat the body and drink the blood of the Lord Jesus, that he remains in them and they in him: yea, that they are so made flesh of his flesh, and bone of his bones, that as the Eternal Godhead has given to the flesh of Christ Jesus (which of its own condition and nature was mortal and corruptible) life and immortality, so does Christ Jesus' flesh and blood eaten and drunken by us, give to us the same prerogatives. Which, albeit we confess are neither given unto us at that only time, neither yet by the proper power and virtue of the sacrament only; yet we affirm that the faithful, in the right use of the Lord's table, have such conjunction with Christ Jesus, as the natural man cannot apprehend.

Yea, and further we affirm, that albeit the faithful, oppressed by negligence, and manly infirmity, do not profit so much as they would in the very instant action of the supper, yet shall it after bring fruit forth, as lively seed sown in good ground. For the Holy Spirit (which can never be divided from the right institution of the Lord Jesus) will not frustrate the faithful of the fruit of that mystical action; but all this, we say, comes by true faith, which apprehends Christ Jesus, who only makes this sacrament effectual unto us. And, therefore, whosoever slanders us, as that we affirm or believe sacraments to be only naked and bare signs, do injury unto us, and speak against the manifest truth.

But this liberally and frankly we must confess, that we make a distinction betwixt Christ Jesus, in his natural substance, and betwixt the elements in the sacramental signs; so that we will neither worship the signs in place of that which is signified by them; neither yet do we despise and interpret them as unprofitable and vain; but do use them with all reverence, examining ourselves diligently before that so we do, because we are assured by the mouth of the apostle, That such as eat of that bread, and drink of that cup, unworthily, are guilty of the body and of the blood of the Lord Jesus.

Of the Right Administration of the Sacraments

That sacraments be rightly ministered, we judge two things requisite: the one, that they be ministered by lawful ministers, whom we affirm to be only they that are appointed to the preaching of the word, or into whose mouths God has put some sermon of exhortation, they being men lawfully chosen thereto by some kirk. The other, that they be ministered in such elements, and in such sort, as God has appointed; else, we affirm that they cease to be right sacraments of Christ Jesus.

And therefore it is that we flee the society of the Papistical kirk, in participation of their sacraments: first, because their ministers are no ministers of Christ Jesus; yea (which is more horrible) they suffer women, whom the Holy Ghost will not suffer to teach in the congregation, to baptize. And, secondly, because they have so adulterated both the one sacrament and the other with their own inventions, that no part of Christ's action abides in the original purity: for oil, salt, spittle, and suchlike in baptism, are but men's inventions. Adoration, veneration, bearing through streets and towns, and keeping of bread in boxes or buists [chests], are profanation of Christ's sacraments, and no use of the same. For Christ Jesus said, Take, eat, etc. Do ye this in remembrance of me. By which words and charge he sanctified bread and wine, to be the sacrament of his body and blood, to the end that the one should be eaten, and that all should drink of the other; and not that they should be kept to be worshipped, and honoured as God, as the blind Papists have done heretofore, who also committed sacrilege, stealing from the people the one part of the sacrament: to wit, the blessed cup.

Moreover, that the sacraments be rightly used, it is required that the end and cause why the sacraments were instituted be understood and observed, as well of the minister, as the receivers. For if the opinion be changed in the receiver, the right use ceases: which is most evident by the rejection of the sacrifices; as also if the teacher plainly teaches false doctrine, which were odious and abominable before God (albeit they were his own ordinances), because that wicked men use them to another end than God has ordained. The same affirm we of the sacraments in the Papistical kirk, in which we affirm the whole action of the Lord Jesus to be adulterated, as well in the external form, as in the end and opinion. What Christ Jesus did, and commanded to be done, is evident by the evangelists, and by Saint Paul. What the priest does at his altar we need not rehearse. The end and cause of Christ's institution, and why the selfsame should be used, is expressed in these words: Do this in remembrance of me. As oft as ye shall eat of this bread and drink of this cup, ye shall show forth, that is, extol, preach, magnify, and praise, the Lord's death till he come. But to what end, and in what opinion, the priests say their Mass, let the words of the same, their own doctors and writings witness: to wit, that they, as mediators betwixt Christ and his kirk, do offer unto God the Father a sacrifice propitiatory for the sins of the quick and the dead. Which doctrine, as blasphemous to Christ Jesus, and making derogation to the sufficiency of his only sacrifice, once offered for purgation of all those that shall be sanctified, we utterly abhor, detest, and renounce.

To Whom the Sacraments Appertain

in We confess and acknowledge that baptism appertains as well to the infants of the faithful, as unto those that be of age and discretion. And so we damn the error of the Anabaptists, who deny baptism to appertain to children before that they have faith and understanding. But the supper of the Lord we confess to appertain to such only as be of the household of faith, and can try and examine themselves, as well in their faith, as in their duty towards their neighbors. Such as eat and drink at that holy table without faith, or being at dissension and division with their brethren, do eat unworthily: and therefore it is, that in our kirks our ministers take public and particular examination of the knowledge and conversation of such as are to be admitted to the table of the Lord Jesus.

Of the Civil Magistrate

We confess and acknowledge empires, kingdoms, dominions, and cities to be distinguished and ordained by God: the powers and authorities in the same (be it of emperors in their empires, of kings in their realms, dukes and princes in their dominions, or of other magistrates in free cities) to be God's holy ordinance, ordained for manifestation of his own glory, and for the singular profit and commodity of mankind. So that whosoever goes about to take away or to confound the whole state of civil policies, now long established; we affirm the same men not only to be enemies to mankind, but also wickedly to fight against God's expressed will.

We further confess and acknowledge, that such persons as are placed in authority are to be loved, honoured, feared, and held in most reverent estimation because they are the lieutenants of God, in whose sessions God himself does sit and judge (yea even the judges and princes themselves), to whom by God is given the sword, to the praise and defense of good men, and to revenge and punish all open malefactors. Moreover, to kings, princes, rulers, and magistrates, we affirm that chiefly and most principally the conservation and purgation of the religion appertains; so that not only they are appointed for civil policy, but also for maintenance of the true religion, and for suppressing of idolatry and superstition whatsoever: as in David, Jehoshaphat, Hezekiah, Josiah, and others, highly commended for their zeal in that case, may be espied.

And therefore we confess and avow, that such as resist the supreme power (doing that thing which appertains to his charge), do resist God's ordinance, and therefore cannot be guiltless. And further, we affirm that whosoever denies unto them their aid, counsel and comfort, while the princes and rulers vigilantly travail in the execution of their office, that the same men deny their help, support and counsel to God, who, by the presence of his lieutenant, craves it of them.

The Gifts Freely Given to the Kirk

Albeit that the word of God truly preached, and the sacraments rightly ministered, and discipline executed according to the word of God, be the certain and infallible signs of the true kirk; yet do we not so mean that every particular person joined with such a company be an elect member of Christ Jesus. For we acknowledge and confess, that darnel, cockle, and chaff may be sown, grow, and in great abundance lie in the midst of the wheat: that is, the reprobate may be joined in the society of the elect, and may externally use with them the benefits of the word and sacraments; but such being but temporal professors in mouth, but not in heart, do fall back and continue not to the end; and therefore have they no fruit of Christ's death, resurrection, nor ascension.

But such as with heart unfeignedly believe, and with mouth boldly confess the Lord Jesus (as before we have said) shall most assuredly receive these gifts: first, in this life, remission of sins, and that by only faith in Christ's blood, insomuch that, albeit sin remains and continually abides in these our mortal bodies, yet is it not imputed unto us, but is remitted and covered with Christ's justice. Secondly, in the general judgment there shall be given to every man and woman resurrection of the flesh; for the sea shall give her dead, the earth those that therein be enclosed; yea, the Eternal, our God, shall stretch out his hand upon the dust, and the dead shall arise incorruptible, and that in the substance of the selfsame flesh that every man now bears, to receive according to their works, glory or punishment. For such as now delight in vanity, cruelty, filthiness, superstition, or idolatry, shall be adjudged to the fire unquenchable, in which they shall be tormented for ever, as well in their own bodies, as in their souls, which now they give to serve the devil in all abomination. But such as continue in well doing to the end, boldly professing the Lord Jesus, we constantly believe that they shall receive glory, honour, and immortality, to reign for ever in life everlasting with Christ Jesus, to whose glorified body all his elect shall be made like, when he shall appear again to judgment, and shall render up the kingdom to God his Father, who then shall be, and ever shall remain all in all things, God blessed for ever: to whom, with the Son, and with the Holy Ghost, be all honour and glory, now and ever. Amen.

Arise, O Lord, and let thy enemies be confounded: Let them flee from thy presence that hate thy godly name: Give thy servants strength to speak thy word in boldness; and let all nations cleave to thy true knowledge.

So be it.

Ten Theses of Berne

Thesis 1

The holy Christian Church, whose only Head is Christ, is born of the Word of God, and abides in the same, and listens not to the voice of a stranger.

Thesis 2

The Church of Christ makes no laws and commandments without the Word of God. Hence human traditions are no more binding on us than they are founded in the Word of God.

Thesis 3

Christ is the only wisdom, righteousness, redemption, and satisfaction for the sins of the whole world. Hence it is a denial of Christ when we confess another ground of salvation and satisfaction.

Thesis 4

The essential and corporeal presence of the body and blood of Christ can not be demonstrated from the Holy Scripture.

Thesis 5

The mass as now in use, in which Christ is offered to God the Father for the sins of the living and the dead, is contrary to Scripture, a blasphemy against the most holy sacrifice, passion, and death of Christ, and on account of its abuses an abomination before God.

Thesis 6

As Christ alone died for us, so he is also to be adored as the only Mediator and Advocate between God the Father and the believers. Therefore it is contrary to the Word of God to propose and invoke other mediators.

Thesis 7

Scripture knows nothing of a purgatory after this life. Hence all masses and other offices for the dead are useless.

Thesis 8

The worship of images is contrary to the Scripture. Therefore images should be abolished when they are set up as objects of adoration.

Thesis 9

Matrimony is not forbidden in the Scripture to any class of men, but permitted to all.

Thesis 10

Since, according to Scripture, and open fornicator must be excommunicated, it follows that unchastity and impure celibacy are more pernicious to the clergy than to any other class.

Tetrapolitan Confession

EXORDIUM

Thy Worshipful Majesty, Most Powerful and Most Clement Emperor, bath commanded that the orders and estates of the Holy Empire, so far as concerns each and each hopes to act towards tranquillizing the Church, should present to him their opinion, reduced to writing in both languages, Latin and German, concerning religion, as well as concerning the errors and vices which have insinuated themselves in opposition thereto, for discussion and examination, to the end that thereby a mode and way may be found to restore to its place the pure doctrine, all errors being abolished. We desire, as is right, to obey this command, which has not so much originated from a religious design that has in view the profit of the Church as it exhibits and savors of the unparalleled clemency and kindness whereby Thy Worshipful Majesty bath rendered himself so beloved by the entire world. For in these matters we have never sought anything else than that, those things being abrogated which are contrary to the holy Gospels and to Christ s commands, it may be allowed not only us, but also all others who have professed Christ. to follow after his pure doctrine, which alone is vivifying. Wherefore we pray and most humbly beseech Thy Worshipful Majesty to be so disposed to us as to deign to hear and consider what we will present as a reason for the hope that is in us, in order that concerning these matters there may be no doubt that it has been above all our desire to aim only at that whereby we may please, first of all, our Creator and Restorer Christ, and afterward also Thy Worshipful Majesty, and that in obedience to the summons we may show that we have embraced a doctrine varying somewhat from that in common use, influenced by no other purpose or hope than that, being persuaded as He who has fashioned and refashioned us requires, we promise ourselves as the result-and this especially because of the eminent praise whereby for a long time already thou hast been celebrated among us for thy religion, godliness and piety that His Worshipful Majesty will acknowledge the truth concerning all things which we have received for some time as Christ's doctrine and as the teaching of a purer religion that he will absolutely approve our attempt and number us among those who have endeavored to obey him with the greatest fidelity. For the renowned zeal of Thy Most Worshipful Majesty for truth and justice and thy fervent godliness permit us not even to suspect that thou wilt prejudge us before we have as yet been heard, or wilt not hear us kindly and attentively, or when thou hast heard us, and weighed with thy devout deliberation what we present, God aiding thy spirit, as he has so successfully led Thy Most Worshipful Majesty in other matters, that thou wilt not immediately perceive that we have followed the very doctrines of Christ.

OF THE SUBJECT-MATTER OF SERMONS

First, therefore, since about ten years ago, by the remarkable goodness of God, the doctrine of Christ began to be treated with somewhat more certainty and clearness than before everywhere throughout Germany, and hence among us, just as elsewhere, many doctrines of our religion were publicly controverted, and to a constantly increasing extent, among the learned and those especially who held the position of teachers of Christ in the churches; and hence, as was necessary, while Satan was undoubtedly plying his work so that the people were very dangerously divided by conflicting sermons, considering what St. Paul writes, that "divinely inspired Scripture is profitable for doctrine, that where there is sin it may be detected and corrected, and everyone be instructed in righteousness. that the man of Gad may be perfect, furnished for every good work," we also, influenced and induced to avoid all delay, not only from the fear of God, but from the certain peril to the state, at length enjoined our preachers to teach from the pulpit nothing else than is either contained in the Holy Scriptures or bath sure ground therein. For it seemed to us not improper to resort in such a crisis whither of old and always not only the most holy fathers, bishops and princes, but also the children of God everywhere have always resorted it to the authority of the Holy Scriptures. For, to their praise, St. Luke mentions of some such that they were more noble than those of Thessalonica, since they examined the Gospel of Christ which they had heard according to the Scriptures, in which Paul most earnestly desired that his scholar Timothy be exercised, and without which no pontiffs have ever required obedience to their decrees, nor fathers credit to their writings, nor princes authority to their laws, and from which only the great council of the Holy Empire assembled at Nuremburg in the year 1523 decreed that holy sermons should be derived. For if St. Paul has taught the truth when He said that by Holy Scripture the man of God is made perfect and furnished for every good work he can lack nothing of Christian truth or sound doctrine who strives religiously to ask counsel of Scripture.

OF THE HOLY TRINITY AND THE MYSTERY OF THE INCARNATE CHRIST

Since, therefore, holy sermons were derived from this source and dangerous contentions ceased, those in whom there was any desire after godliness have obtained a far more certain knowledge of Christ's doctrine and have begun to express it in the life. Just as they have withdrawn from those things which were improperly attached to the doctrines of Christ so have they been confirmed in those that agree therewith. Among these is what the Church of Christ has hitherto believed concerning the Holy Trinity - viz. that God the Father, the Son and the Holy Ghost is one in substance, and admits no distinction other than of persons. Also that our Saviour Jesus Christ, being true God, became likewise true man, the two natures not being confounded, but so united in the same person that they shall never throughout all ages be sundered. Nor do they vary in these particulars in any respect from what the Church, taught out of the Holy Gospels, believes concerning our Saviour Jesus Christ, conceived of the Holy Ghost, then born of the Virgin Mary, and who at length, after he had performed the office of preaching the Gospel, having died on the cross and been buried, descended to hell, and was recalled the third day from the dead into immortal life: and when by various arguments he had proved this to witnesses hereunto appointed, was carried up to heaven to the right hand of his Father, whence we look for him as Judge of the quick and the dead. Meanwhile, we acknowledge that he is nevertheless present with his Church, even to the end of the world; that he renews and sanctifies it and adorns it as His only beloved bride with all sorts of ornaments of virtues. In these points, since we vary nothing from the common consent of Christians, we think it sufficient in this manner to testify our faith.

OF JUSTIFICATION AND FAITH

In regard to those things which were commonly taught concerning the manner in which we become partaker of the redemption made by Christ and concerning the duties of a Christian, our preachers differ somewhat from the lately received dogmas. Those points which we have followed we will endeavor to explain most plainly to Your Most Worshipful Majesty and at the same tame to indicate in good faith the Scripture passages that have constrained us thereto. First, therefore, since for some years we were taught that man's own works are necessary for his justification, our preachers have taught that this whole justification is to be ascribed to the good pleasure of God and the merit of Christ, and to be received by faith alone. Among others, the following passages of Scripture have moved them thereto: "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 but of God" (John 1:12, IS). "Verily, verily, I say unto thee except a man be born again he cannot see the kingdom of God ' (John 3:3). "No man knoweth the Son but the Father; neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him" (Matt. 11:27). "Blessed art thou, Simon BarJona: for flesh and blood hath not revealed it unto thee"(Matt 16:17). "No man can come unto me, unless my Father draw him" (John 6:44). "By grace are ye saved through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them" (Eph. 2:810). For since it is our righteousness and eternal life to know God and Jesus Christ our Saviour, and this is so far from being a work of flesh and blood that it is necessary for this to be born again; neither on we come to the Son, unless the Father draw us: neither know the Father, unless the Son reveal him; and Paul writes so clearly. " not of us, nor of our works," - it is evident enough that our works can help us nothing, so that instead of unrighteous, as we are born, we may become righteous; because as we are by nature the children of wrath, and on this account unrighteous, so we are unable to do anything just or pleasing to God. But the beginning of all our righteousness and salvation must proceed from the mercy of the Lord, who from his own Favor and the contemplation of the death of his Son first offers the doctrine of truth and his Gospel, those being sent Forth who are to preach it: and, secondly, since "the natural man receiveth not the things of the Spirit of God," as St. Paul says (I Cor. 2:14), he causes a beam of his light to arise at the same time in the darkness of our heart, so that now we may believe his Gospel preached, being persuaded of the truth thereof by his Spirit from above, and then, relying upon the testimony of this Spirit, may all upon him with filial confidence and say, " Abba. Father," obtaining thereby sure salvation, according to the saying: "Whosoever shall all upon the name of the Lord shall be saved."

OF GOOD WORKS, PROCEEDING OUT OF FAITH THROUGH LOVE

These things we will not have men so to understand, as though we placed salvation and righteousness in slothful thoughts of the mind, or in faith destitute of love, which they all faith without form, seeing that we are sure that no man can be justified or saved except he supremely love and most earnestly imitate God. "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son "; to wit, as in the glory of a blessed life, so in the cultivation of innocence and perfect righteousness; "for we are his workmanship, created unto good works." But no one can love God above all things, and worthily imitate him, but he who indeed knows him and expects all good things from him. Therefore, we cannot be otherwise justified - i.e., become righteous as well as saved (for righteousness is even our salvation) - than by being endued chiefly with faith, whereby, believing the Gospel, and therefore being persuaded that God has adopted us as his children, and that he will ever bestow his paternal kindness upon us, we wholly depend upon his pleasure. This faith St. Augustine in his book, De Fide et Operibus, calls "Evangelical" - to wit, that which is efficacious through love. By this only are we regenerated and the image of God is restored in us. By this, although we are born corrupt, our thoughts even from our childhood being altogether prone to evil, we become good and upright. For from this we, being fully satisfied with one God, the perennial fountain of blessings that is copiously effluent, show ourselves to others as gods - i.e., true children of God - by love striving for their advantage so far as we are able. For "he that loveth his brother abideth in the light" and "is born of God," and is wholly given to the new, and at the same time old, commandment concerning mutual love. And this love is the fulfilling of the whole law, as Paul says: "All the law is fulfilled in one word: Thou shalt love thy neighbor as thyself" (Gal. 5:14). For whatever the law of God teaches has this end and requires this one thing, that at length we may be reformed to the perfect image of God, being good in all things, and ready and willing to serve the advantage of men: which we cannot do unless we be furnished with virtues of every kind. For who can purpose and do all things, as the duty of a Christian requires, to the true edifying of the Church and the sound profit of all - i.e., according to God's law and for his glory-except he both think and speak and do everything in order and well, and therefore be very familiarly acquainted with the whole company of virtues?

TO WHOM GOOD WORKS ARE TO BE ASCRIBED, AND HOW THEY ARE NECESSARY

But since they who are the children of God are led by the Spirit of God, rather than that they act themselves (Rom. 8:14), and "of him, and through hint, and to him, are all things" (Rom. 11:36), whatsoever things we do well and holily are to be ascribed to none other than to this one only Spirit, the Giver of all virtues. However it be, he does not compel us, but leads us, being willing, working in us both to will and to do (Phil. 2:13). Hence Augustine writes wisely that God rewards his own works in us. By this we are so far from rejecting good works that we utterly deny that anyone can be saved unless by Christ's Spirit he be brought thus far, that there be in him no lack of good works, for which God has created him. For there are divers members of the same body; therefore each of us has not the same office (1 Cor., ch. 12). Inasmuch as it is so necessary for the law to be fulfilled that heaven and earth shall pass away before one iota or the least point thereof be remitted, yet because God alone is good, and has created all things out of nothing, and by his Spirit makes us altogether new, and wholly leads us (for in Christ nothing avails but a new creature), none of these things can be ascribed to human powers; and we must confess that all things are the mere gifts of God, who favors and loves us of his own accord, and not for any merit of ours. From the above it can be sufficiently known what we believe justification to be, by whom it is brought us, and in what way it is received of us, and by what passages of Scripture we are induced to so believe. For although of many we have cited a few, yet by these few anyone who is even moderately versed in the Scriptures will be satisfied, and even more than satisfied, that passages of this kind that ascribe nothing but sin and perdition to us. As Hosea says, and all our righteousness and salvation to the Lord, meet readers of the Scriptures everywhere.

OF THE DUTIES OF A CHRISTIAN

Now it cannot be doubted what be the duties of a Christian, and to what actions he should be chiefly devoted: namely, to all those whereby every one, for his part, may profit his neighbors - first, with respect to life eternal, that they may begin to know, worship and fear God: and then with respect to the present life, that they may want nothing required by bodily necessity. For as the whole law of God, which is a most absolute commandment of all righteousness, is summed up in this one word; "Thou shalt love thy neighbor as thyself" (Rom. 13:9) so in rendering this love it is necessary that all righteousness be comprised and completed. Hence nothing at all is to be reckoned among the duties of a Christian which has not some force to profit our neighbor, and that every such work pertaineth the more to a Christian as more advantage may accrue to his neighbor. Therefore, after ecclesiastical functions we place among the chief duties of a Christian the administration of the government, obedience to magistrates (for these are of importance for the common profit), the care which is devoted to wife, children and family, and the honor which is rendered parents, because without these the life of men cannot subsist; and, lastly, the professions of good arts and all honorable branches of learning, since without the cultivation of these we would necessarily be destitute of the greatest blessings, and those which are peculiar to mankind. Yet in these and all other duties of human life no man must inconsiderately take anything to himself, but conscientiously consider whither God calls him. To conclude, let every man account that his duty, and that duty the more excellent. Whereby he may confer the greatest advantage upon men.

OF PRAYERS AND FASTS

We have prayers and fasts, actions nevertheless the most holy and such as are especially proper for Christians, to which our ecclesiastics most diligently exhort their hearers. For true fasting is, as It were, a renouncing of the present life. Which is always subject to evil desires, and a meditation upon the future life that is free from perturbations. Prayer is a lifting up of the mind to God, and such conversation with him that no other thing so greatly inflames man with heavenly affections and more mightily conforms the mind to God's will. But however holy and necessary that exercises be to Christians, yet as one's neighbor is not so much served by them as man is prepared to serve his neighbor with profit, they are not to be preferred to holy doctrine, godly exhortations and admonitions, and other duties whereby our neighbor at once receives profit. Hence we read of the Saviour that in the nighttime he gave himself to prayer, but in the daytime to doctrine and healing the sick. For as love is greater than faith and hope, so we believe that those things which come nearest - viz. such as bring assured profit unto men - are to be preferred above all other holy functions. Hence St. Chrysostom wrote that in the whole company of virtues fasting had the last place.

OF THE COMMANDING OF FASTS

But since no minds, unless they be very ardent and peculiarly influenced by inspiration from above, can either pray or fast aright and with profit, we believe that it is better, according to the example of the apostles and of the earlier and purer Church, by holy exhortations to invite men to these things, rather than to exhort them by precepts, especially such as bind men under penalty of sin, as the priests that have been of late, since the order of priests had not a little degenerated, undertook to do. So we prefer to leave the place, time and manner both of praying and of fasting to be determined by the Holy Ghost, without whom it is impossible for anyone either to pray or to fast aright, rather than prescribe them by fixed laws, especially such as may not be broken without some atonement. Yet for the younger and less perfect our preachers do not disapprove of the appointment of a fixed time and mode for praying and fasting, whereby, as by holy introductions, they may be prepared hereunto, provided this be done without binding of the conscience. We were brought to this opinion not only because the nature of these actions conflicts with all ungrateful compulsion, but especially by the consideration that neither Christ himself nor any of his apostles have in any way mentioned such precepts. This St. Chrysostom also testifies. " Thou seest," says he, " that an upright life aids more than all other things. Now I term an upright life not the labor of fasting nor the bed of hair or ashes, but if thou despisest money no otherwise than thou shouldst; if thou burn with love; if thou nourish the hungry with thy bread; if thou overcome thy anger; if thou desire not vainglory; if thou be not possessed with envy. For these are his instructions. For he does not say that his fast must be imitated, although he could have laid down those forty days, but: ' Learn of me; for I am meek and lowly of heart.' Yea, rather he says, on the contrary: ' Whatsoever is set before you, eat.' "Moreover, we do not read that any solemn and set fast was appointed the ancient people of God, save that of one day. For the fasts which Scripture testifies were instituted by prophets and kings were evidently not set fasts, but enjoined only for their time, when certain calamities, either impending or already oppressing them, made such demands. Seeing, therefore, Scripture, as St. Paul distinctly affirms, instructs in every good work, but is ignorant of these fasts extorted by precepts, we do not see how it could be lawful for the successors of the apostles to oppress the Church with so great and so dangerous a burden. Truly Irenaeus testifies that in time past the observance of fasts in the churches was diverse and free, as is read in the Ecclesiastical History, book viii. chap. 14. In the same book Eusebius mentions that one Apollonius, an ecclesiastical writer, among other arguments used this also to confute the doctrine of the heretic Montanus, that he was the first that made laws for fasts. So unworthy did he deem this of those professing the sound doctrine of Christ. Thereupon Chrysostom says somewhere: "Fasting is good, but let no man be compelled." And in another place he exhorts him that is not able to fast to abstain from dainties, and affirms that this does not differ much from fasting, and that it is a strong weapon to repress the fury of the devil. Moreover, experience itself more than proves that such commandments concerning fasts have been a great hindrance to godliness. When, therefore, we saw very evidently that the chief men in the Church beyond the authority of Scripture assumed this authority so to enjoin fasts as to bind men's consciences, we allowed consciences to be freed from these snares, but by the Scriptures, and especially Paul's writings, which with singular earnestness remove these rudiments of the world from the necks of Christians. For the saying of Paul ought not to have light weight with us: "Let no man, therefore, judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the Sabbath days." And again: " Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances? " For if St. Paul (than whom no man at any time taught Christ more certainly) maintains that through Christ we have obtained such liberty in external things that he not only allows no creature the right to burden those who believe in Christ, even with those ceremonies and observances which God himself appointed, and wished in their own time to be profitable, but also denounces as having fallen away from Christ, and that Christ is of none effect to those who suffer themselves to be made servant thereto, what verdict do we think should be passed on those commandments which men have devised of themselves, not only without any oracle, but also without any example worthy of being followed, and which, therefore, are unto most not only beggarly and weak, but also hurtful; not elements - i.e. rudiments of holy discipline - but impediments of true godliness? How much more unjust will it be for anyone to assume to himself this power over the inheritance of Christ, so as to oppress it with such bondage, and how far shall it remove us from Christ if we submit ourselves to these things! For who does not see that the glory of Christ (to whom we ought wholly to live, as he has wholly redeemed us to himself and delivered us, and that, too, by his blood) is more obscured if without his authority we bind our conscience to such laws as are the inventions of men, than to those which have God as their author, even though they were once in their own time to be observed? Certainly, it is less fault to play the Jew than the heathen. But it is the custom of the heathen to receive laws for the worship of God which have originated without God's advice, and from man's invention only. Wherefore, if ever elsewhere, the saying of Paul is in place: "Ye are bought with a price; be not ye the servants of men."

OF THE CHOICE OF MEATS

For the same cause was remitted also the selection of meats prescribed for certain days, which St. Paul, writing to Timothy, calls a doctrine of demons. Nor is their answer firmly grounded who maintain that these expressions were used only against the Manichaeans, Encratites, Tatianites and Marcionites, who wholly forbad certain kinds of meats and marriage. The apostle in this place condemned those who command "to abstain from meats which God hath created to be received," etc. Now they also who forbid the taking of certain meats on certain days nevertheless command men to abstain from meats which God created to be taken, and are akin to the doctrines of demons, as is manifest from the reason that the apostle added. For he says God has created everything that is good, and nothing is to be refused that is received with thanksgiving. He excepts no times, although no one favored frugality, temperance, and also choice chastisements of the flesh and lawful fastings, more than he did. Certainly, a Christian must observe frugality, but at all times; and the flesh must sometimes be chastised by diminishing the accustomed diet, but plainness and moderation of meats conduce to this more than does the kind. To conclude: it is meet for Christians now and then to take upon themselves a due fast; but that must not be an abstinence from certain but from all meats; nor from meats only, but from all the dainties whatsoever of this life. For what kind of fast is this, what sort of abstinence, to change only the kind of dainties (as those who are regarded today more devout than others are wont to do) , since St. Chrysostom does not regard it a fast if we continue even entirely without meats until evening, unless, together with abstinence from meats, we are continent also from those things that are hurtful, and bestow much leisure upon the pursuit of spiritual things?

THAT BY PRAYERS AND FASTINGS WE MUST NOT LOOK TO MERIT ANYTHING

Moreover, our ecclesiastics have taught that this fault must be amended with respect to prayers and fasts - viz., that men are commonly taught to seek some sort of merit and justification by these their works. For just as we are saved by grace through faith, so also are we justified. And of the works of the law, among which prayers and fastings are reckoned, Paul has written thus: "Christ is become of none effect unto you, whosoever of you are justified by the law; ye are fallen from grace. For we through the Spirit wait for the hope of righteousness by faith." Therefore we must pray, but to the end that we may receive of God, not that we may hereby confer anything upon him. We must fast, that we may the better pray and keep the flesh within duty, not that we may deserve anything for ourselves before God. This end and use alone of prayers and fasts both the Scripture and also the writings and examples of the fathers prescribe. Besides, our circumstances are such that although we could pray and fast with such devoutness, and perform all things that God has enjoined upon us, so that nothing more could be required (which hitherto no mortal has at any time performed) , yet we must still confess that we are unprofitable servants. What merit, therefore, can we imagine?

THAT ONE GOD IS TO BE WORSHIPPED THROUGH CHRIST

Another abuse concerning these things has been rejected, by which some think by fastings and prayers they can so oblige the Virgin Mary that bare God, and other saints, as, by their intercession and merits, to be delivered from all evils, both of body and of soul, and to be enriched with every kind of good things. For our preachers teach that the heavenly Father alone is to be invoked through Christ as the only Mediator, and that we are to pray of him all things, as he himself has testified that he will refuse us nothing which we ask only in faith and in the name of Christ. Since, therefore, Paul proclaims this one man Jesus Christ as Mediator between God and men, and no one can love us more or have more influence with the Father, our preachers are accustomed to urge that this one advocate and intercessor with the Father is enough. Yet they teach the duty of honoring the most holy Virgin Mary, the mother of God, and all saints, with the greatest devotion, but that this can be done only when we strive after those things that were especially pleasing to them - viz., innocency and godliness, of which they have afforded us such eminent examples. For since all godly persons love God with all the heart and soul and strength, we can in nothing please them better than together with them, as ardently as possible, both to love and to imitate God. For they do not ascribe their salvation to their own merits, much less ever think of aiding us thereby. For every one of them, when he lived here, said with Paul: "The life which I now live in the flesh I live by the faith of the Son of God, who loved me and gave himself for me. I do not make void the grace of God." Seeing, therefore, that they themselves ascribed all that they had received to the grace of God and the redemption of Jesus Christ, we can gratify them no better than if we also rely upon such assistance.

OF MONKERY

For the same reason, that all our justification consists in faith in Jesus Christ, whence we derive liberty in all external things, we have permitted the bonds of monkery also among us to be relaxed. For we saw that this liberty of Christians was everywhere earnestly asserted by St. Paul, whereby every Christian, being of himself sure that all righteousness and salvation must be sought for only in Jesus Christ our Lord, and also that he must always use all things of this life as for the advantage of his neighbor, so also for the glory of God, freely permits himself and all that he has to be arbitrated and directed by the Holy Spirit of Christ, the bestower of true adoption and liberty, and also to be appointed and bestowed not only for the profit of his neighbors, but also to the glory of God. In retaining this liberty we show that we are servants of God; in betraying it to men, addicting ourselves to their inventions, we, like renegades, forsake Christ and flee to men. This we do the more wickedly as Christ has purchased us with no common price, as he has redeemed us by his blood from the deadly servitude of Satan. This is the reason why St. Paul, in writing to the Galatians, so greatly detested that they had bound themselves to the ceremonies of the law, although they were divine; yet, as we have shown above, the excuse for this was far better than to submit themselves to the yoke of those ceremonies which men devised of themselves. For he wrote, and of a truth, that those who admit the yoke of these ceremonies despise the grace of God and count the death of Christ as a thing of naught. And hence he says that he fears that he has labored for them in vain, and exhorts them to stand fast in that liberty wherewith Christ hath made them free, and not to be entangled again in the yoke of bondage. Now, it is manifest that monkery is nothing else than a bondage of human traditions, and of such indeed as Paul has condemned by name in the passages which we have cited. For undoubtedly they who profess monkery consecrate themselves to these inventions of men in the hope of merits. Hence it is that they regard it so heinous an offence to desert these for the liberty of Christ. Therefore as our body as well as our spirit belongs to God (and that in a double respect - viz. of condition and of redemption) , it cannot be lawful for Christians to make themselves slaves to this monastic servitude, much less than for temporal servants to change their masters. Besides, it cannot be denied that by such bondage and vows to live after the commandments of men a necessity, as it always used to be formerly, of transgressing God's law is occasioned, since God's law requires that, according to his ability, a Christian should be of service to the magistrate, parents, relatives and all others whom God has made nearest to him and brought to him for assistance, in what place, time or manner soever their profit demands. Then let him embrace that mode of living whereby he may chiefly provide for the affairs of his neighbors. Neither let him choose celibacy, unless it be given him for the kingdom of God - i.e. in order to promote godliness and God's glory to renounce marriage and make himself a eunuch. For the commandment of God, published by Paul, abides, which no vows of men can render void: "To avoid fornication let every man" (he excepts no one) " have his own wife, and let every woman have her own husband." For all do not receive this word concerning adopting a single life for the kingdom of heaven, as Christ himself testifies, than whom no one more exactly knew and more faithfully taught either what is the power of human nature or what is acceptable to the Father. Now, it is well known that by these monastic vows they who assume them are so bound to a certain kind of men that they think it unlawful to be obedient and dutiful any longer to either the magistrate or their parents or any men (the head of the monastery alone excepted) , or to relieve them with their substance, and least of all to marry, even when they greatly burn; and hence they necessarily fall into all sorts of disgraceful ways of life. Since, therefore, it is clear that these monastic vows render a man who is freed from the service of Christ subject not so much to the bondage of men as of Satan, and bring a necessity of transgressing God's law, as is the nature of all human traditions, and therefore conflict manifestly with God's commandments, we very properly believe that they are to be regarded void, as not only the written law, but also the law of nature, commands that a promise be disannulled if its observance hinder good morals, and much more if it hinder religion. Therefore we could not withstand any one who wished to exchange a monastic life - undoubtedly a bondage to Satan -for a Christian life. So also we could not withstand others of the ecclesiastical order who, marrying, embraced a kind of life wherefrom more advantage to their neighbors and greater purity of life could be expected than from that wherein they lived before. To conclude: neither did we undertake to prohibit from the right of marriage those among us who have persevered in the ministry of God, whatever were the vows of chastity that they had assumed. In this we were influenced by the reasons above specified, since St. Paul, the advocate of true chastity, assumes even a bishop to be a married man. For we have justly preferred this one divine law above all human laws - viz.: "To avoid fornication, let every man have his own wife." It is doubtless because this law has been rejected for so long a time that all kinds of lusts, even those that are unmentionable (with all reverence to Your Worshipful Majesty, Most Excellent Emperor) , have more than overwhelmed the ecclesiastical order, so that today there is no kind of mortals more abominable than those who bear this name.

OF THE OFFICE, DIGNITY AND POWER OF MINISTERS IN THE CHURCH

Concerning the ministry and the dignity of the ecclesiastical order we teach: first, that there is no power in the Church except for edification. Secondly, that we must not think otherwise of any man in this estate than Paul wished himself, Peter, Apollos and others to be esteemed - viz. as ministers of Christ and stewards of the mysteries of God, in whom it is chiefly required that each one be found faithful. These have the keys of the kingdom of heaven, the power to bind and to loose, to remit and to retain sins, yet in such a manner that they be nothing else than ministers of Christ, whose right and prerogative alone this is. For as he is the only one who can renew souls, so he it is alone who by his power opens heaven to men and frees them from sins. Both of these come to us only when it is given us to be renewed in mind and to have our citizenship in heaven. It is the part of ministers to plant and to water, neither of which are efficacious of themselves, for it is God who giveth the increase. For no one is sufficient of himself to think anything as of himself, but his sufficiency is of God, who also hath made whom he wishes ministers of the New Testament, to render men properly convinced concerning Christ truly partakers of him; not to minister the dead letter - i.e., doctrine that sounds forth only externally, without changing the heart - but that which quickens the spirit and renews the heart. Thus they are at length coworkers with God, and truly open heaven and remit sins. Hence it is that in delivering this power to the apostles Christ breathed upon them and said: "Receive ye the Holy Ghost "; and then added: "Whosesoever sins ye remit, they are remitted unto them." Therefore, what constitutes fit and properly consecrated ministers of the Church, bishops, teachers and pastors, is that they have been divinely sent (" for how will they preach unless they be sent? ") - i.e., that they have received the power and mind to preach the Gospel and to feed the flock of Christ, and also the Holy Ghost who cooperates - i.e., persuades hearts. Other virtues wherewith men of this order should be furnished St. Paul recounts. Those, therefore, who are sent, anointed, and furnished in this sort have an earnest care for the Lord's flock, and labor faithfully in feeding it; and we acknowledge them in the number of bishops, elders and pastors, and as worthy of double honor, and every Christian ought with the greatest promptness obey their commands. But those who devote themselves to different things put themselves in a different place and are distinguished by a different name. Yet the life of no one should give such offence as that Christians should hesitate to embrace whatever he may declare, either from Moses or the chair of Christ; that is, either from the Law or the Gospel. But Christ's sheep are not to hear the voice of such as introduce strange things. Moreover, they who in secular things have received power as it has been ordained of God have it in such a way that he resists an ordinance of God who is unwilling to obey their direction in matters that do not conflict with God's commands. Therefore the charge against us by some is a calumny -viz. that our preachers undermine the jurisdiction of ecclesiastics. The temporal jurisdiction which they have has never been interfered with by our preachers. And the spiritual jurisdiction, whereby they ought by the Word of God to free consciences and to faithfully feed them on Christ's Gospel. They have often invoked; so far are they from ever resisting it. But the reason why we did not endure the doctrine of certain ecclesiastics, and, according to our necessity, substituted others in their place, or, as is manifest, have retained those who have been discharged by the episcopal authorities, is that the latter clearly proclaimed the voice of our Shepherd, while the former declared that of strangers. For when the question is concerning the interests of the Gospel and sound doctrine, those who truly believe in Christ must turn themselves entirely to the Bishop of our souls, Jesus Christ, and in no way admit the voice of strangers. In this, injury can be inflicted on no one, since the words of Paul are true: "For all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's." Certainly, if Peter and Paul, with the entire world, are hitherto ours, and we in no way theirs, but Christ's, and that just as he is his Father's - viz. that in all things that we are we live to him alone, for this end using all things as ours - no one of the ecclesiastics can justly complain of us that we are not sufficiently obedient to them, while it has been manifest that we were following the will of God. These things are taught among us concerning the office, dignity and authority of ministers of the Church, and the passages of Scripture which we have cited and others like them have influenced us to give our faith thereto.

OF HUMAN TRADITIONS

Furthermore, concerning the traditions of the fathers or such as the bishops and churches at this day ordain, the opinion of our men is as follows: They reckon no traditions among human traditions (such, namely, as are condemned in the Scriptures) except those that conflict with the law of God, such as bind the conscience concerning meat, drink, times and other external things, such as forbid marriage to those to whom it is necessary for an honorable life, and other things of that stamp. For such as agree with the Scripture, and were instituted for good morals and the profit of men, even though not expressed in Scripture in words, nevertheless, since they flow from the command of love, which orders all things most becomingly, are justly regarded divine rather than human. Of this sort were those of Paul - that women should not pray in the church bareheaded or men with heads covered; that they who are to commune should tarry one for the other; that no one should speak with tongues in the congregation without an interpreter; that the prophets without confusion should deliver their prophecies to be judged by those who sit by. Many such the Church even today justly observes, and according to occasion frames anew, which he who rejects despises the authority, not of men, but of God, whose tradition whatsoever is profitable. For "whatever truth is said or written is said and written by His gift who is the truth itself," as St. Augustine has devoutly written. But oftentimes there is disputing about this as to what tradition is profitable, what not - i.e. what promotes and what retards godliness. But he who shall seek nothing of his own, and consecrates himself entirely to the public profit, shall easily see what things correspond to God's law and what do not. Furthermore, since the condition of Christians is such that they are even helped by injuries, the Christian will refuse to obey not even unjust laws, provided they make no godless command, according to the saying of Christ: "Whosoever shall compel thee to go a mile, go with him twain." Thus, undoubtedly, the Christian ought to become all things unto all men, so that he may endeavor both to suffer and to do everything for the pleasure and profit of men, provided they be not opposed to God's commands. Hence it is that everyone obeys the civil laws that do not conflict with godliness, the more readily the more fully he is imbued with the faith of Christ.

OF THE CHURCH

We must set forth now what we think concerning the Church and the sacraments. The Church of Christ, therefore, which is frequently called the kingdom of heaven, is the fellowship of those who have enlisted under Christ and committed themselves entirely to his faith; with whom, nevertheless, until the end of the world, those are mingled who feign faith in Christ, but do not truly have it. This the Lord has taught sufficiently by the parable of the tares; also by the net cast into the sea, which brought bad fish in with the good; then, too, by the parable of the king who commanded all to be invited to the marriage of his son, and afterwards the one without the wedding garment to be cast out. Moreover, when the Church is proclaimed the bride of Christ, for whom he gave himself that she might be sanctified; also when it is called the house of God, the pillar and ground of the truth, Mount Zion, the city of the living God, the heavenly Jerusalem, the Church of the firstborn who are written in heaven, - these encomiums pertain only to those who have truly obtained a place among the children of God because they firmly believe in Christ. Since in these the Saviour truly reigns, they are properly called this Church and the communion - i.e. society - of saints, as the term "Church" is explained in the Apostles' Creed. This the Holy Ghost rules, from this Christ is never absent, but he sanctifies it to present it at length to himself blameless, not having spot or wrinkle. This, finally, he that will not hear is to be regarded a heathen and a publican. Although that whereby it is entitled to be called the Church of Christ - namely, faith in Christ - cannot be seen, yet it can be seen and plainly known from its fruits. Of these fruits the chief are a courageous confession of the truth, a true love tendered to all, and a brave contempt of all things for Christ. These undoubtedly cannot be absent where the Gospel and its sacraments are purely administered. Besides, since it is the Church and kingdom of God, and for this reason all things must be done in the best order, it has various offices of ministers. For it is a body compacted of various members, whereof each has his own work. While they perform in good faith their ministry, laboring earnestly in word and doctrine, they truly represent the Church, so that he who hears them is correctly said to hear the Church. But with what spirit they should be moved and with what authority endowed we have declared above and given account when we explained our faith concerning the ministry of the Church. For they who teach what conflicts with Christ's commands cannot represent the Church of Christ; nevertheless, it may occur, and actually does occur frequently, that the wicked both prophesy in Christ's name and pass judgment in the Church. But those who propose what differs from Christ's doctrines, even though they be within the Church, nevertheless, because preoccupied with error, they do not proclaim the voice of the Shepherd, undoubtedly cannot represent the Church, the bride of Christ. Therefore they are not to be heard in his name, since Christ's sheep follow not the voice of a stranger. These things our theologians teach of the Church, derived from the passages cited and similar passages.

OF THE SACRAMENTS

Furthermore, since the Church lives here in the flesh, even though not according to the flesh, it has pleased the Lord to teach, admonish and exhort it also by the outward Word; and that this might be done the more conveniently he wished his people to maintain an external society among themselves. For this reason he has also given to them sacred symbols, which we call sacraments. Among these, Baptism and the Lord's Supper are the chief. These we believe were called sacraments by the ancients, not only because they are visible signs of invisible grace (to use the words of St. Augustine) , but also because in them a profession of faith, as it were, is made.

OF BAPTISM

Of Baptism, therefore, we confess that which Scripture in various places declares of it: that by it we are buried into Christ's death, are united into one body and put on Christ; that it is the washing of regeneration, that it washes away sins and saves us. All this we understand as St. Peter has interpreted when he says: "The like figure whereunto even baptism doth also now save us, not the putting away of the filth of the flesh, but the answer of a good conscience toward God." For without faith it is impossible to please God, and we are saved by grace, not by our works. But since Baptism is the sacrament of the covenant that God makes with those who are his, promising to be their God and Protector, as well as of their seed, and to have them as his people, and finally, since it is a symbol of renewing through the Spirit, which occurs through Christ, our theologians teach that it is to be given infants also, no less than formerly under Moses they were circumcised. For we are indeed the children of Abraham. Therefore no less to us than to those of old pertains the promise: I will be thy God and the God of thy seed.

OF THE EUCHARIST

Concerning this venerable sacrament of the body and blood of Christ, all that the evangelists, Paul and the holy fathers, have left in writing, our men, in the best faith, teach, commend and inculcate. And hence with singular zeal they always publish this goodness of Christ to his people, whereby no less today than at that last Supper, to all those who sincerely have given their names among his disciples and receive this Supper according to his institution, he deigns to give his true body and true blood to be truly eaten and drunk for the food and drink of souls, for their nourishment unto life eternal, so that now he may live and abide in them, and they in him, to be raised up by him at the last day to new and immortal life, according to his words of eternal truth: " Take, eat; this is my body," etc.; " drink ye all of it; for this is my blood," etc. Now, our ecclesiastics with especial diligence withdraw the minds of our people both from all contention and from all superfluous and curious inquiry to that which is alone profitable, and which was alone regarded by Christ our Saviour - namely, that, fed upon him, we may live in and through him a life pleasing to God, holy, and therefore eternal and blessed, and that we who partake of one bread in the Holy Supper may be among ourselves one bread and one body. Hence indeed it occurs that the divine sacraments, the Most Holy Supper of Christ, are administered and received among us very religiously and with singular reverence. From these things, which are truly in this manner, Thy Most Worshipful Majesty, Most Clement Emperor, doth know how falsely our adversaries proclaim that our men change Christ's words and do them violence by human glosses; that nothing save mere bread and mere wine is administered in our Supper; and thus that among us the Lord's Supper has been despised and rejected. For with the greatest earnestness our men always teach and exhort that every man with simple faith embrace these words of the Lord, rejecting all devices and false glosses of men, and removing all wavering, apply his mind to their true meaning, and finally, with as great devotion as possible, receive these sacraments for the quickening nourishment of their souls and the grateful remembrance of so great a benefit; as is generally done now among us more frequently and devoutly than heretofore. Moreover, our ecclesiastics have always hitherto offered themselves, as they do today also, with all modesty and truth, in order to render an account of their faith and doctrine concerning all that they believe and teach touching this sacrament, as well as other things; and that not only to Thy Worshipful Majesty, but also to everyone who demands it.

THE MASS

Furthermore, since Christ has instituted his Supper in this manner, which afterwards began to be called the mass - to wit, that therein the faithful, being fed with his body and blood unto life eternal, should show forth his death, whereby they are redeemed - our ecclesiastics, by this means giving thanks and commending this salvation to others also, could not do otherwise than condemn, on the one hand, the general neglect of these things, and, on the other, the presumption of the celebrants of masses in offering Christ for the living and the dead, and in making the mass a work whereby almost alone the favor of God and salvation are obtained, without regard to what men either believe or live. Whence that shameful and twice and thrice impious buying and selling of this sacrament crept in, and the result was that today nothing is more a means of gain than the mass. Therefore they rejected private masses, because the Lord commanded this sacrament to his disciples to be used in common. Hence Paul also commands the Corinthians to wait for one another when going to the Holy Supper, and denies that they celebrate the Lord's Supper when each one takes his own supper while they are eating. Moreover, their boast that they offer up Christ as a victim our men condemn, because the Epistle to the Hebrews plainly testifies that as men once die, so Christ was once offered to take away the sins of many, and can no more be offered again than die again; and on this account, as a perfect sacrifice for our sins, he sits forever at the right hand of God, expecting what remains, until his enemies as a footstool may be placed beneath his feet. "For by one offering he hath perfected forever them that are sanctified." But their making of the mass a good work, whereby something is obtained of God, our preachers have taught conflicts with the uniform declaration of Scripture that we are justified and receive God's favor by the Spirit of Christ and through faith, concerning which Scriptural testimonies have been cited above. So, too, our preachers have showed that the not commending in the mass the death of the Lord to the people is contrary to the command of Christ, to receive these sacraments in commemoration of himself, and to that of Paul, that thereby Christ's death is set forth until he come. And since many, without any desire of godliness, commonly celebrate the mass only for the purpose of nourishing the body, our preachers have shown that this is so execrable to God that even though the mass were in itself no hindrance to godliness, yet it should justly and by God's command be abolished. This is clear from Isaiah alone. For our God is spirit and truth, and therefore does not allow himself to be worshipped save in spirit and truth. Moreover, how grievous to the Lord is this indecorous huckstering introduced with reference to these sacraments they have also taught should be conjectured from the fact that Christ so severely and altogether against his accustomed manner, taking to himself external vengeance, cast out of the temple those buying and selling, although they seemed to be doing business only to further sacrifices that were made according to law. Therefore, since the rite of the mass, as commonly celebrated, conflicts in so many ways with the Scripture of God, just as also it is diverse in many ways from that which the holy fathers observed, it has been very severely condemned among us from the pulpit, and by the Word of God been made so detestable that many have abandoned it of their own accord, and others when it was abrogated by authority of the magistrate. This we have allowed for no other reason than because throughout the whole of Scripture the Spirit of God detests nothing so, and commands nothing so earnestly to be taken away, as a feigned and false worship of himself. Now, no one who is influenced in any way by religion is ignorant what an inevitable necessity is laid upon one who fears God when he is persuaded that God requires anything of him. For anyone could easily foresee how many would endure that anything in so holy a rite as the mass should be changed by us; neither were there any who would not have preferred not only not to offend Thy Worshipful Majesty, but even any prince of the lowest rank. But since they did not doubt that by the common rite of the mass God was greatly provoked, and his glory, for which even life ought to he laid down, was obscured, they could not do otherwise than remove it, lest by their connivance they should render themselves liable for diminishing God's glory. Truly, if God is to be loved and worshipped above all, godly men must tolerate nothing less than what he abominates. That this one cause has constrained us to change certain matters concerning these things we call Him to witness from whom no secret is hid.

OF CONFESSION

Since, indeed, also the confession of sins which arises from godliness can be rendered by no man whom his repentance and true grief of mind do not impel thereto, it cannot be extorted by any precept. Wherefore neither Christ himself nor the apostles would command it. For this cause, therefore, our ecclesiastics exhort men to confess their sins, and therewith show its fruit - viz. that a man should privately seek consolation, advice, doctrine and instruction of one who is a Christian and wise - yet by commandments urge it upon no one, but affirm that such commandments injure godliness. For the institution of confessing sins to a priest has driven innumerable souls into grievous despair, and is subject to so many other faults that it ought long since to have been abrogated; and doubtless would have been abrogated if the presidents of churches in the most recent times had glowed with the same zeal for removing stumbling blocks as in former times Nestorius, bishop of Constantinople, who abolished secret confession in his church, because a woman of the nobility, who went often to church as though to perform works of penance, was found to have lain frequently with a deacon. Undoubtedly innumerable sins of such kind were committed in many places. Besides, the pontifical laws require that the hearer and judge of confession should be of such character, so holy, learned, wise and merciful, that one could scarcely determine to whom to confess among those who are commonly appointed to hear confessions. Moreover, the Schoolmen also think that it is better to confess sins to a layman than to a priest as cannot be expected to afford edification. The sum of all is, that that confession which sound repentance and true grief of mind for sins does not produce brings more injury than good. Since, therefore, God alone can give repentance and true sorrow for our sins, nothing salutary in this matter can be accomplished by precepts, as experience itself has made too manifest.

OF THE CHANTS AND PRAYERS OF ECCLESIASTICS

For the same reason - viz. that there should be no conniving at an offence to God, which might occur under pretext of his service, than which nothing can offend him more-our men have condemned most things in the chants and prayers of ecclesiastics. For it is clearly manifest that these have degenerated from the first institution of the fathers, since no one who has examined the writings of the ancients is ignorant that the custom was current among them to earnestly repeat and also expound a few psalms in connection with a chapter of Scripture; while now many of the psalms are chanted, but almost without thinking, and of the reading of Scripture only the beginnings of the chapters remain, and innumerable things are assumed one after another that serve for superstition rather than for godliness. First, therefore, our ministers have denounced the minglings with holy prayers and chants of not a few things that are contrary to the Scriptures, as they ascribe to some saints what pertains to Christ alone - namely, to free from sins and other evils -and not so much to obtain the favor of God and every kind of blessings by entreaty as to bestow it as a gift. Secondly, that they are increased so infinitely that they cannot be chanted or recited with an attentive mind. Lastly, that these are also made meritorious works, and are wont to be sold for no small price; to say nothing meanwhile of what is contrary to the express command of the Holy Ghost - viz. that all things are said and chanted in such a tongue as the people not only do not understand, but sometimes not even those who obtain their livelihood by these chants and prayers.

OF STATUES AND IMAGES

Finally, against statues and images our preachers have applied the holy oracles, chiefly because they began to be worshipped and adored openly, and vain expenditure was devoted to them that was due the hungry, thirsty and naked Christ; and lastly, because by their worship and the expenditure they required (both conflicting with God's word) they seek merits with God. Against this religious error they have interposed also the authority of the ancient Church, which undoubtedly abominated the sight of any image, whether painted or graven, in the church, as the deed of Epiphanius, bishop of Salamis in Cyprus, that he reports of himself, abundantly proves. For when he saw on a curtain in a certain church a painting of Christ or some saint (for he writes that he does not exactly remember), he was inflamed with such indignation because he saw an image of a man hanging in the church, contrary to the authority of the Scriptures and to our faith and religion, that he at once tore the curtain and ordered that the corpse of a poor man be wrapped therein. The letter in which this man of God narrates this of himself, writing to John, bishop of Jerusalem, St. Jerome has translated as genuine into the Latin, nor has he uttered a word in the least disapproving this judgment of Epiphanius concerning images. From this it is clearly inferred that neither St. Jerome himself nor the bishop of Jerusalem to whom he wrote thought otherwise concerning images. For the declaration that is commonly made that by statues and images the more rude are taught and instructed will not suffice to prove that they should be carried, especially where they are adored by the populace. God's ancient people were of a ruder class, so that it was needful to instruct them by numerous ceremonies; nevertheless, God did not think that images were of such value to teach and instruct the more rude, since he forbad them among the very chief things. If the answer be made that God forbad such images as were worshipped, it immediately follows that when all have begun to adore them they should be universally removed from the churches, on account of the offence which they occasion. For all things in the Church should be directed to edification, much less should anything be tolerated which may give occasion for ruin and can contribute no advantage. Besides, as is generally objected concerning teaching, St. Athanasius, refuting the heathen defending their idols by this argument, thus rejects it: " Let them say, I ask, in what way God is known through images? Whether through the matter of which they consist or the form impressed upon the matter? If on account of the matter, what necessity now of form, since God has shone forth in the entire matter already, even before these were formed, since all things bear witness to his glory? Moreover, if the image that is produced is the cause of the divine knowledge, what need now of the picture and other material, for is not God known rather through those very animals whereof images are made? For God's glory would indeed be more clearly seen through animated beings, rational and irrational, than be manifested through the inanimate and motionless. When, therefore, for the purpose of understanding God, you carve or mould images, you make what is in no way worthy of him." Thus far Athanasius. Lactantius has also said much in opposition to this pretext, Divine Institutions, book ii. For with him who can be taught with profit, in addition to the word of exhortation, the living and true works of God themselves are of far more service than the vain images that men prepare. Since in so many passages of Scripture God has most fully testified that this is his opinion concerning images, it will not be proper for us men to seek profit from objects the peril of which God has commanded us to shun, especially when we ourselves have learned by experience how greatly they hinder godliness. Our men also confess that in itself the use of images is free, but, free as it may be, the Christian must consider what is expedient, what edifies, and should use images in such place and manner as not to present a stumbling block to any. For Paul was prepared to have both meat and wine prohibited him for his entire life if he knew that either in any way injured the welfare of others.

OF MAGISTRATES

We have above set forth that our ecclesiastics have assigned a place among good works of the first rank to the obedience which is rendered magistrates, and that they teach that everyone ought the more diligently to adapt himself to the public laws to the degree that he is a more sincere Christian and richer in faith. They accordingly teach that to exercise the office of magistrate is the most sacred function that can be divinely given. Hence it has come to pass that they who exercise public power are called in the Scriptures gods. For when they discharge their duty aright and in order the people prosper both in doctrine and in life, because God is wont so to control our affairs that in great part both the welfare and the destruction of subjects depend upon those who are governors. Therefore none exercise the duties of magistrate more worthily than they who of all are the most Christian and holy; whence, beyond all doubt, it happened that bishops and other ecclesiastical men were formerly promoted by most godly emperors and kings to the external government of affairs. In this matter, although they were religious and wise, there was this one fault - viz., that they were not able to render what was needful for the proper administration of both offices, and they had to fail, either in their duty to the churches in ruling them by the Word, or to the state in governing it with authority.

CONCLUSION

These are the chief points, most invincible and devout Emperor, wherein our men have somewhat receded from the common doctrine of ecclesiastics, being forced thereto by the authority alone of the Scriptures, which is justly to be preferred above all other traditions. These things being set forth as could be done by us in such short time, we wish to offer Thy Sacred Majesty, in order to give an account of our faith to thee, whom next to God we chiefly honor and reverence, and also to show how necessary it is speedily and earnestly to consult of a way and manner whereby a matter of so great importance may be known, weighed and discussed as in the first place respect for God requires, in whose highest interest we must act with fear and trembling; and in the second place, is worthy of Thy Holy Majesty, so greatly renowned for clemency and religion; and finally, the very means to attain the peace at which Thy Majesty aims demands - that certain and firm peace which, when there is dissent concerning faith and religion, cannot be acquired otherwise than when, before all other things, men's minds are plainly instructed concerning the truth. Moreover, it might perhaps seem needless for us to mention so many things concerning these matters, since the most famous princes, the Elector of Saxony and others, have very fully and thoroughly set forth the matters of present controversy in our holy religion. But because Thy Worshipful Majesty has required that all they who have any interest in this business declare to him their opinion concerning religion, we also thought it our duty to confess to Thy Majesty what is taught among us. Although the subject is so vast and embraces so many things that even what we have declared on both sides is too meagre and brief than to permit the hope of the determination of anything certain in these controversies, and such as may be approved, not of all, but at least of a good part of Christian people, so small in truth is the number of those who subscribe to the truth. Since, therefore, this is a matter of such vast importance, and is so varied and manifold, and cannot be decided profitably unless it be well known and examined by many, we beseech Thy Sacred Majesty, and most humbly request, by God and our Saviour, whose glory undoubtedly thou dost chiefly seek, to cause as speedily as possible a general, free and truly Christian council to be summoned, which hitherto has seemed so necessary both to Thy Sacred Majesty and other princes for pacifying the affairs of the Church, that in almost all the assemblies of the Empire which were held since the beginning of this dissent concerning religion both Thy Sacred Majesty's commissioners and other princes of the Empire publicly testified that by no other way in these matters could that which is profitable be accomplished. Therefore, at the last assembly held at Spires Thy Sacred Majesty gave occasion to hope that the Roman Pontiff would not prevent the speedy summoning of such a council. But if the opportunity for a general council cannot in time be obtained, yet at least Thy Sacred Majesty might appoint a provincial assembly of the doctors of every degree and estate, whereunto all whom it is expedient to be present may freely and safely resort, every man may be heard, and all things may be weighed and judged by such men, whom it is certain, being endowed with the fear of God, would prefer nothing to his glory. For it is not unknown with what dignity and diligence in times past both emperors and bishops conducted themselves in deciding controversies of faith, which were nevertheless frequently of much less importance than those that are now agitating Germany; so that they thought it worthwhile to assemble them to examine the same things the second and third time. Now he that shall consider how things are at present cannot doubt but that at this day there is need of greater fidelity, gravity, meekness and skill than ever before, in order that the religion of Christ may be restored to its own place. For if the truth is with us, as we undoubtedly believe, how much time and labor, pray, is requisite that they also may know it without whose consent, or allowance at least, a solid peace cannot be prepared! But if we err, from which we have no doubt that we are far distant, the matter again will require no slothful diligence or short time that so many thousand men be called back again to the way. This diligence and time it will not be so unbecoming for Thy Majesty to bestow, as it is meet for thee to express towards us the mind of Him in whose stead thou dost govern - viz., that of Jesus Christ, the Saviour of us all. Since he came for the purpose of seeking and saving what had perished, there is no reason why Thy Worshipful Majesty, even though thou dost believe without doubt that we have fallen from the truth, should not refuse to leave the ninetyandnine in the wilderness, and to seek for the hundredth and bring it back into the sheepfold of Christ - i.e. to prefer this business to all other matters, that the meaning of Christ in every one of these things which are at present in controversy may from the Scriptures be clearly and definitely explained to us, though we are but few and of an humble class. We certainly will be teachable, and will lay aside all obstinacy, provided we be permitted to hear the voice of our Shepherd Jesus Christ, and all things be supported by the Scriptures, that teach whatever is good. For if it should so occur that, the care of teaching us being rejected, compendious forms of edicts be sought (which while the matter is in the hands of Thy Worshipful Majesty we in no way fear) , it cannot be said into what straits numberless thousands of men would be brought - viz. those who, being persuaded that God is chiefly to be heard, and then that the dogmas that follow are supported upon the undoubted oracles of God, are always appalled by such sayings of the Saviour as: " Fear not them which kill the body "; " He that loseth his life shall find it "; " If any one hate not his father and mother, etc., yea, and his own life also, he cannot be my disciple "; ' Whosoever shall be ashamed of me in this adulterous and sinful generation, of him also shall I be ashamed before my Father and his angels "; and the like. Moved, indeed, by such thunderbolts, many men would cheerfully suffer every extremity. Many, too, the fear of death would indeed delay, yet only for an opportunity, if they be dealt with in this matter with power before doctrine, with violence before their error is indicated to them. For of what value a sound persuasion concerning religion is, and how it maketh men to take no account of not only of property, but also of life, has been seen sufficiently, and even more than sufficiently, in many during the last ten years, to say nothing of former generations, who have suffered willingly not only exile and proscription, but even bonds, torture and death itself, rather than suffer themselves to be withdrawn from the judgment they had conceived, and which they believed to be true. If now, when there is a disagreement concerning the matters of less importance, few are to be found whom one can bring to unfeigned concord unless persuaded of the law or equity of their conditions, how when the controversy is concerning religion are we to expect true peace and undoubted tranquillity of affairs, such as Thy Worshipful Majesty is seeking to establish, unless on both sides that be agreed upon which God approves and which harmonizes with the Scriptures? For as religion, by right and by the custom of nations, is preferred to all other things, so no controversy of mortals with one another could be more vehement and severe than that which is undertaken for altars and divinities. But since Thy Worshipful Majesty has used such inexpressible clemency towards enemies, and those too, who to be silent of other things, have omitted no kind of hostility, we have justly conceived the hope that thou wilt so moderate things in this matter also that in regard to us thou mayst seem to have sought much more the praise of goodness and kindness, since we have always been most desirous of thy welfare and honor, as we have actually testified and desire sincerely to testify further. For in this cause we have dealt so moderately as to all things that we have sufficiently declared to all good men that it has never been our purpose to hurt anyone, or to provide for our advantage at the expense of that of others. Indeed, we have exposed ourselves to dangers and have made great outlays on this account; but we have not even the smallest gain, with the one exception that, being better instructed concerning the goodness of God tendered through Christ, we have begun, by God's grace, to hope better of things to come. This is justly of such importance to us that we do not think that we have either done or suffered anything as yet that is worthy of it, since it is inestimable and should be preferred to all things that either heaven or earth contains. So far have we been from longing for the riches of ecclesiastics that when the husbandmen were in an uproar we defended these resources, in the interests of the ecclesiastics, with the greatest cost and danger. The Gospel of our Lord Jesus Christ (may he so love us!) is the only thing that urges us and has induced us to do all those things which we seem to have introduced as innovations. Let Thy Worshipful Majesty therefore prefer to follow the examples of the most mighty and truly happy emperors, Constantine, Jovinian, Theodosius and the like, who by doctrine taught daily with all meekness by most holy and vigilant bishops, and also by councils lawfully assembled, and by a serious discussion of all things dealt with the erring and tried all means to bring them back into the way before they would determine anything against them more severe, than to follow the example of those who, it is certain, had such counsellors as were most unlike those ancient and truly holy fathers, and attained a result in no way corresponding to the godliness of the latter. Hence let not Thy Worshipful Majesty be withdrawn to this - viz., that most matters now in controversy were decided long ago, chiefly in the Council of Constance, especially since it may be seen of innumerable decrees of former councils that are not less holy than necessary that not the least point is observed by our ecclesiastics, and that all things among them have so degenerated that everyone furnished with even ordinary sense must exclaim that there is need of a council for the restoration of religion and holiness of the ecclesiastical order. But if that which was decreed at Constance is so pleasing to them, how does it happen that meantime that which was then decreed has in no way been obtained - viz. that every tenth year a Christian council be held? For in this way much godliness and faith might either be recovered or preserved. For who does not confess that as often as a disease breaks out afresh a remedy must be applied, and that those who really have the truth think it much both that good men should teach it and defend it against the wicked where any fruit of this is to be hoped for? Now, when so many thousands are miserably perplexed with the doctrines of our religion, who can deny that there is hope of most plentiful fruit? And such as has justly impelled all whom the Spirit of Christ rules that, forsaking all other things and esteeming no labor or expense too great, they devote themselves with all their powers to this one thing - viz. that Christ's doctrine, the parent of all righteousness and salvation, may be properly considered, may be purged of all errors, and may be offered in its native form to all who love godliness and the true won ship of God, whereby a holy and eternally firm peace and the true tranquillity of all things may be restored and confirmed to the sheep of Christ, for whom he has shed his blood, who are now so excessively harassed? As we have said, this peace can be restored and confirmed to them in no other way. For, while in other things they must sometimes yield, in a matter of godliness they must so cling to God's words and rely upon them that if they had a thousand lives they should offer them to be tortured to death, rather than yield a jot or tittle which they are persuaded has been divinely commanded. If, now, only one soul is of more value than the whole world, what should be done for the salvation of so many myriads? Such hope indeed invites us, from the consideration that those who are accused to Thy Worshipful Majesty of error pray nothing else than that they be taught, and have applied themselves entirely to the Holy Scriptures, which are abundantly sufficient to confute every error, as well as from the fact that Christ our Saviour has so clearly promised that where two or three are gathered together in his name he will be in their midst, and will grant them whatever they have agreed upon. These things, Most Godly Emperor, we here mention for no other reason than to show our obedience to thy wish that we should explain our opinion concerning the reformation of religion. For otherwise we have good hope that Thy Worshipful Majesty hast well considered and sees sufficiently what necessity urges us thereto, what fruit it invites, and finally how worthy a thing this is for Thy Worshipful Majesty, who is so much praised for religion and clemency, that, all the men in highest reputation for learning and godliness being assembled, the effort be made to learn what should be thought of each doctrine just now controverted, and then an explanation be made by suitable ministers of Christ, with all meekness and fidelity, to those who are believed to be detained in errors. Nevertheless, as it is at the same time to be feared that there are not those wanting who are endeavoring to draw Thy Worshipful Majesty otherwise, it has seemed good to us to reply to them in this sort, as though to Thy Worshipful Majesty himself; and all other things we have here set forth and confessed for no other purpose than, on our part, to maintain the glory of Christ Jesus our God, and to obey Thy Imperial Majesty, as is right, - we beg thee, according to thy most excellent clemency, for which thou art renowned, to take and interpret in good part, and to deign to regard us among those who truly from the heart desire to show ourselves not less obedient and submissive with the greatest subjection than our illustrious ancestors, being ready in this cause, so far as it is lawful, to surrender both property and our lives. The King of kings, Jesus Christ, grant Thy Worshipful Majesty in this matter, as well as in others, to do all things for his glory, and long preserve and happily advance thee in both health and prosperity, to the welfare of the entire Christian government! AMEN.

Waldensian Confession

Article 1

We believe and firmly hold all that which is contained in the twelve Articles of the Symbol, which is called the Apostles' Creed, accounting for Heresie whatsoever is disagreeing, and not consonant to the said 12 Articles.

Article 2

We do believe that there is one God, Father, Son, & Holy Ghost.

Article 3

We acknowledg for the holy Canonical Scriptures, the Books of the holy Bible. The Books of Moses called Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1st Samuel, 2nd of Samuel, 1st of Kings, 2nd of Kings, 1st Chronicles, 2nd Chronicles, Ezra, Nehemiah, Esther, Job, Psalms. The Proverbs of Solomon, Ecclesiastes, or the Preacher, The Song of Solomon, The Prophesies of Isaiah, and Jeremiah. The Lamentations of Jeremiah. Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonas, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.

Here follow the Books Apocryphal, which are not received of the Hebrews. But we reade them (as saith St. Hierome in his Prologue to the Proverbs) for the instruction of the People, not to confirm the Authority of the Doctrine of the Church: 2nd Esdras, 3d Esdras, Tobit, Judith, Wisdom, Ecclesiasticus, Baruch, with the Epistle of Jeremiah, Esther from the tenth Chapter to the end, The Song of the three Children in the Fornace, The History of Susanna, The History of the Dragon, 1 Maccabes, 2 Maccabes, 3 Maccabes.

Here follow the Books of the New Testament: The Gospels according to Matthew, Mark, Luke, and John, The Acts of the Apostles, The Epistle of Paul 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 Epistle of Peter, The second Epistle of Peter, The first Epistle of John, The second Epistle of John, The third Epistle of John, The Epistle of Jude, The Revelation of John.

Article 4

The Books above-said teach this, That there is one God, Almighty, all wise, and all good, who has made all things by his goodness, For he formed Adam in his own image and likeness, but that by the envy of the Devil, and the disobedience of the said Adam, sin has entred into the World, and that we are Sinners in Adam and by Adam.

Article 5

That Christ was promised to our Fathers who received the Law, that so knowing by the Law their sin, unrighteousness and insufficiency, they might desire the coming of Christ, to satisfie for their sins, and accomplish the Law by himself.

Article 6

That Christ was born in the time appointed by God the Father. That is to say, in the time when all iniquity abounded, and not for the cause of good works, for all were Sinners; but that he might shew us grace and mercy, as being faithfull.

Article 7

That Christ is our life, truth, peace, and righteousness, as also our Pastour, Advocate, Sacrifice, and Priest, who died for the salvation of all those that believe, and is risen for our justification.

Article 8

In like manner, we firmly hold, that there is no other Mediatour and Advocate with God the Father, save onely Jesus Christ. And as for the Virgin Mary, that she was holy, humble, and full of grace; and in like manner do we believe concerning all the other Saints, that being in Heaven they wait for the Resurrection of their Bodies at the Day of Judgment.

Article 9

We believe that after this life, there are onely two places, the one for the saved, and the other for the damned, the which two places we call Paradise and Hell, absolutely denying that Purgatory invented by Antichrist and forged contrary to the truth.

Article 10

We have always accounted as an unspeakable abomination before God, all those Inventions of men, namely, the Feasts and the Vigils of Saints, the Water which they call holy. As likewise to abstain from flesh upon certain Days, and the like; but especially their Masses.

Article 11

We esteem for an abomination and as Anti-Christian, all those humane Inventions which are a trouble or prejudice to the Liberty of the Spirit.

Article 12

We do believe that the Sacraments are signs of the holy thing, or visible forms of the invisible grace, accounting it good that the faithfull sometimes use the said signs or visible forms, if it may be done. However, we believe and hold, that the above-said faithfull may be saved without receiving the signs aforesaid, in case they have no place nor any means to use them.

Article 13

We acknowledg no other Sacrament but Baptism and the Lords Supper.

Article 14

We ought to honour the secular powers, by subjection, ready obedience, and paying of Tributes.

Zwingli's 67 Articles

Introduction

The articles and opinions below, I, Ulrich Zwingli, confess to have preached in the worthy city of Zurich as based upon the Scriptures which are called inspired by God, and I offer to protect and conquer with the said articles, and where I have not now correctly understood said Scriptures I shall allow myself to be taught better, but only from said Scriptures.

Article I

All who say that the Gospel is invalid without the confirmation of the Church err and slander God.

Article II

The sum and substance of the Gospel is that our Lord Jesus Christ, the true Son of God, has made known to us the will of his heavenly Father, and has with his innocence released us from death and reconciled God.

Article III

Hence Christ is the only way to salvation for all who ever were, are and shall be.

Article IV

Who seeks or points out another door errs, yes, he is a murderer of souls and a thief.

Article V

Therefore all who consider other teachings equal to or higher than the Gospel err, and do not know what the Gospel is.

Article VI

For Jesus Christ is the guide and leader, promised by God to all human beings, which promise was fulfilled.

Article VII

That he is an eternal salvation and head of all believers, who are his body, but which is dead and can do nothing without him.

Article VIII

From this follows first that all who dwell in the head are members and children of God, and that it is the church or communion of the saints, the bride of Christ, Ecclesia catholica.

Article IX

Furthermore, that as the members of the body can do nothing without the control of the head, so no one in the body of Christ can do the least without his head, Christ.

Article X

As that man is mad whose limbs (try to) do something without his head, tearing, wounding, injuring himself; thus when the members of Christ undertake something without their head, Christ, they are mad, and injure and burden themselves with unwise ordinances.

Article XI

Hence we see in the clerical (so-called) ordinances, concerning their splendor, riches, classes, titles, laws, a cause of all foolishness, for they do not also agree with the head.

Article XII

Thus they still rage, not on account of the head (for that one is eager to bring forth in these times from the grace of God,) but because one will not let them rage, but tries to compel them to listen to the head.

Article XIII

Where this (the head) is hearkened to one learns clearly and plainly the will of God, and man is attracted by his spirit to him and changed into him.

Article XIV

Therefore all Christian people shall use their best diligence that the Gospel of Christ be preached alike everywhere.

Article XV

For in the faith rests our salvation, and in unbelief our damnation; for all truth is clear in him.

Article XVI

In the Gospel one learns that human doctrines and decrees do not aid in salvation.

Article XVII: ABOUT THE POPE

That Christ is the only eternal high priest, from which it follows that those who have called themselves high priests have opposed the honor and power of Christ, yes, cast it out.

Article XVIII: ABOUT THE MASS

That Christ, having sacrificed himself once, is to eternity a certain and valid sacrifice for the sins of all faithful, from which it follows that the mass is not a sacrifice, but is a remembrance of the sacrifice and assurance of the salvation which Christ has given us.

Article XIX: ABOUT THE MASS

That Christ is the only mediator between God and us.

Article XX: ABOUT THE INTERCESSION OF THE SAINTS

That God desires to give us all things in his name, whence it follows that outside of this life we need no mediator except himself.

Article XXI: ABOUT THE INTERCESSION OF THE SAINTS

That when we pray for each other on earth, we do so in such manner that we believe that all things are given to us through Christ alone.

Article XXII: ABOUT GOOD WORKS

That Christ is our justice, from which follows that our works in so far as they are good, so far they are of Christ, but in so far as they are ours, they are neither right nor good.

Article XXIII: CONCERNING CLERICAL PROPERTY

That Christ scorns the property and pomp of this world, whence from it follows that those who attract wealth to themselves in his name slander him terribly when they make him a pretext for their avarice and willfulness.

Article XXIV: CONCERNING THE FORBIDDING OF FOOD

That no Christian is bound to do those things which God has not decreed, therefore one may eat at all times all food, from which one learns that the decree about cheese and butter is a Roman swindle.

Article XXV: ABOUT HOLIDAY AND PILGRIMAGE

That time and place is under the jurisdiction of Christian people, and man with them, from which is learned that those who fix time and place deprive the Christians of their liberty.

Article XXVI: ABOUT HOODS, DRESS, INSIGNIA

That God is displeased with nothing so much as with hypocrisy; from which is learned that all is gross hypocrisy and profligacy which is mere show before men. Under this condemnation fall hoods, insignia, plates, etc.

Article XXVII: ABOUT ORDER AND SECTS

That all Christian men are brethren of Christ and brethren of one another, and shall create no father (for themselves) on earth. Under this condemnation fall orders, sects, brotherhoods, etc.

Article XXVIII: ABOUT THE MARRIAGE OF ECCLESIASTS

That all which God has allowed or not forbidden is righteous, hence marriage is permitted to all human beings.

Article XXIX: ABOUT THE MARRIAGE OF ECCLESIASTS

That all who are known as clergy sin when they do not protect themselves by marriage after they have become conscious that God has not enabled them to remain chaste.

Article XXX: ABOUT THE VOW OF CHASTITY

That those who promise chastity [outside of matrimony] take foolishly or childishly too much upon themselves, from which is learned that those who make such vows do wrong to the pious being.

Article XXXI: ABOUT THE BAN

That no special person can impose the ban [excommunication] upon any one, except the Church, that is the [full] congregation of those among whom the one to be banned dwells, together with their watchman, i.e., the pastor.

Article XXXII: ABOUT THE BAN

That one may ban only him who gives public offence.

Article XXXIII: ABOUT ILLEGAL PROPERTY

That property unrighteously acquired shall not be given to temples, monasteries, cathedrals, clergy or nuns, but to the needy, if it cannot be returned to the legal owner.

Article XXXIV: ABOUT MAGISTRY

The spiritual (so-called) power has no justification for its pomp in the teaching of Christ.

Article XXXV: ABOUT MAGISTRY

But the laity has power and confirmation from the deed and doctrine of Christ.

Article XXXVI: ABOUT MAGISTRY

All that the spiritual so-called state claims to have of power and protection belongs to the laity, if they wish to be Christians.

Article XXXVII: ABOUT MAGISTRY

To them, furthermore, all Christians owe obedience without exception.

Article XXXVIII: ABOUT MAGISTRY

In so far as they do not command that which is contrary to God.

Article XXXIX: ABOUT MAGISTRY

Therefore all their laws shall be in harmony with the divine will, so that they protect the oppressed, even if he does not complain.

Article XL: ABOUT MAGISTRY

They alone may put to death justly, also, only those who give public offence (if God is not offended let another thing be commanded).

Article XLI: ABOUT MAGISTRY

If they give good advice and help to those for whom they must account to God, then these owe to them bodily assistance.

Article XLII: ABOUT MAGISTRY

But if they are unfaithful and transgress the laws of Christ they may be deposed in the name of God.

Article XLIII: ABOUT MAGISTRY

In short, the realm of him is best and most stable who rules in the name of God alone, and his is worst and most unstable who rules in accordance with his own will.

Article XLIV: ABOUT PRAYER

Real petitioners call to God in spirit and truly, without great ado before men.

Article XLV: ABOUT PRAYER

Hypocrites do their work so that they may be seen by men, also receive their reward in this life.

Article XLVI: ABOUT PRAYER

Hence it must always follow that church-song and outcry without devoutness, and only for reward, is seeking either fame before the men or gain.

Article XLVII: ABOUT OFFENCE

Bodily death a man should suffer before he offend or scandalize a Christian.

Article XLVIII: ABOUT OFFENCE

Whoever through stupidness or ignorance is offended without cause, he should not be left sick or weak, but he should be made strong, that he may not consider as a sin that which is not a sin.

Article XLIX: ABOUT OFFENCE

Greater offence I know not than that one does not allow priests to have wives, but permits them to hire prostitutes. Out upon the shame!

Article L: ABOUT REMITTANCE OF SIN

God alone remits sin through Jesus Christ, his Son, and alone our Lord.

Article LI: ABOUT REMITTANCE OF SIN

Who assigns this to created beings detracts from the honor of God and gives it to him who is not God; this is real idolatry.

Article LII: ABOUT REMITTANCE OF SIN

Hence the confession which is made to the priest or neighbor shall not be declared to be a remittance of sin, but only a seeking for advice.

Article LIII: ABOUT REMITTANCE OF SIN

Works of penance coming from the counsel of human beings (except excommunication) do not cancel sin; they are imposed as a menace to others.

Article LIV: ABOUT REMITTANCE OF SIN

Christ has borne all our pains and labor. Therefore whoever assigns to works of penance what belongs to Christ errs and slanders God.

Article LV: ABOUT REMITTANCE OF SIN

Whoever pretends to remit to a penitent being any sin would not be a vicar of God or St. Peter, but of the devil.

Article LVI: ABOUT REMITTANCE OF SIN

Whoever remits any sin only for the sake of money is the companion of Simon and Balaam, and the real messenger of the devil personified.

Article LVII: ABOUT PURGATORY

The true divine Scriptures know nothing about purgatory after this life.

Article LVIII: ABOUT PURGATORY

The sentence of the dead is known to God only.

Article LIX: ABOUT PURGATORY

And the less God has let us know concerning it, the less we should undertake to know about it.

Article LX: ABOUT PURGATORY

That mankind earnestly calls to God to show mercy to the dead I do not condemn, but to determine a period of time therefore (seven years for a mortal sin), and to lie for the sake of gain, is not human, but devilish.

Article LXI: ABOUT THE PRIESTHOOD

About the form of consecration which the priests have received recent times the Scriptures know nothing.

Article LXII: ABOUT THE PRIESTHOOD

Furthermore, they [the Scriptures] recognize no priests except those who proclaim the word of God.

Article LXIII: ABOUT THE PRIESTHOOD

They command honor should be shown, i.e. e., to furnish them with food for the body.

Article LXIV: ABOUT THE CESSATION OF MISUSAGES

All those who recognize their errors shall not be allowed to suffer, but to die in peace, and thereafter arrange in a Christian manner their bequests to the Church.

Article LXV: ABOUT THE CESSATION OF MISUSAGES

Those who do not wish to confess, God will probably take care of. Hence no force shall be used against their body, unless it be that they behave so criminally that one cannot do without that.

Article LXVI: ABOUT THE CESSATION OF MISUSAGES

All the clerical superiors shall at once settle down, and with unanimity set up the cross of Christ, not the money-chests, or they will perish, for I tell you the ax is raised against the tree.

Article LXVII: ABOUT THE CESSATION OF MISUSAGES

If any one wishes conversation with me concerning interest, tithes, unbaptized children or confirmation, I am willing to answer.

Conclusion

Let no one undertake here to argue with sophistry or human foolishness, but come to the Scriptures to accept them as the judge (for the Scriptures breathe the Spirit of God), so that the truth either may be found, or if found, as I hope, retained. Amen.

Thus may God rule.

Zwingli's Fidei Ratio

Preface

We whyche preache the Gospel in cyties, townes and villages, of christe felowship O Charles noble Emperour consecrated & holy appointed to equitie and ryghteousnes, haue longe desyrously loked-for when a rekenyng of oure fayth, whych both we haue & professe, shuld be required of vs. And whyle we stad thus in a redynes, it is sayd, rather of comon brute, then of any sure and certayne message or tydynges, that many alredy haue prepared and furnished the order, summe and fourme of their fayth and religion, which they maye spedely present vnto you. And here are we in great doute and perplexitie, for on the one part ye loue of truthe and great desyre of como quietnes pricketh vs forwarde to do the same our selues, that we se other do: And on the other syde, shortnesse of tyme afrayeth vs, Partlye, for that we muste do al thynges to hastely, & passe them ouer to lyghtly, because of your great haste, (for so the rumour goeth that you wyl make haste from thense.) And partly, because we whiche are preachers of goddes worde in cyties, townes and villages are placed farther abrode, than we can in so shorte a tyme assemble and take aduisemet, what were moste mete to writ vnto your hyghnesse. Wherfore seyng that we haue alredy sene the confession of the fayth of other, yea and also the confutacion of their aduersaries (which neuerthelesse semed to be prepared before any thinge (touching that) was demauded of them) I thought it was not vnmere yf I also priuatly without the hynderauce of my contreyfolke shulde forthwith declare a reason and rekenyng of my fayth. For although other matters require softe and easy haste, yet in this thyng quicke spede is to be made, lest (ye matter slouthfully passed ouer) we shulde fall in daunger other of suspicious silence, or els of presumptuouse negligence. Lo therfore (O moste myghty Emperoure) here I offer vnto youre maiestye the summe of my fayth on this condicion, that I maye also wytnesse therby my selfe to commit and suffer the iudgemet not only of these articles, but also of al other whych I haue hertofore at any tyme wrytten, or by the goodnes of God hereafter shal wryt, not to one only, neither yet to a fewe, but to the hole Churche of Christ so farre as it pronounceth by the rule and inspiracion of Goddes worde and spirite.

Article I

Fyrst of al I bothe beleue and knowe,that ther is but one a lonly God, and that he is of nature good, true, almighty, ryghteouse, wyse and mercyful, the maker and gouernour of all thynges visible & inuisible. And that the Father, Sonne, and holy Ghost are thre persones, but the Essence & substance of them is simple, vnmixte and but one alone. And concerninge the Godhed and names or thre persones I agree vtterly in opinion in al thinges wyth the declaracion of the Crede aswel of Nicene as of Athanasius.

I beleue that the Sonne hath taken to hym flesshe,vnderstandynge therby, that he hath verely and truly of Mary the vndefyled and perpetual virgine taken to hym the nature of man, yea the hole man, whych consisteth of body and soule, and that after this maner: the same hole ma is so taken into the vnitie of substace or persone of the sonne of God,that man maketh not a proper or special persone, but is taken vnto the inseperable, indiuisible, and vnlousable personage of the sonne of God.And al be it that both natures, that is the Godhed and Manhed so kepe styl their natures and properties, that both of the in hym may truely and naturally be knowen and perceaued, yet neuerthelesse the distincte and seueral properties and workinges of natures diuid not the vnitie of persone. No more than in man the soule and body make two persones. For as thei are of most diuers and contrary natures, so are they also of sundry properties and operacions. And yet man whych consysteth of them both is not two persones, but one: Euen so God and Man is one Christ: the perpetual sonne of God from euerlastynge, and the sone of Ma fro ye tyme appointed & determined. One persone, one Christ, perfecte God, and perfect Ma. Not that the one nature is made the other, or that they are mixed, confounded or disordred amonge them selues, but that either of the abydeth styl in his owne propertie. And yet ye vnitie of persone by these sondrie properties is not disioyned. And thus one & ye same Christ touchyng ye propertie of his manhed cried as a chylde, grewe & waxed, incocased in wysedoe, hogred, thrysted, dyd eat, drynke, slepe was hote colde, beate,e, dyd swet, was wounded, murdered, affrayed, was in heuinesse, and suffred other thinges, whych pertain vnto the payne and punyshment of synne, and yet was he vtterly gyltles and moste estraunged from synne it selfe. But touchynge the propertie of hys Godhed, he wyth the Father and ye holy Ghost ordreth, goeth thorow, ruleth, sustayneth and nurrysheth all thynges both hyghe & lowe, he lyghtneth the blynde, restoreth the lame, calleth vp the dead, wyth a lytle word throweth downe his enemies, beyng deade he taketh agayne to hym lyfe, he ascendeth vp to heaue, and sendeth downe the holy Ghost as his owne spirite. And one and the same Christe abydynge in one persone of the sonne of God doth al these thynges, albeit they are contrary in nature and propertie, so that eue those thinges, whiche belonge properly to the Godhede, because of the vnitie and perfeccio of persone, are sometyme ascrybed and imputed to the Manhode: and cotrarye, those thynges whych are proper to the Manhode, are sometyme spoken of the Godhede.He sayd: that he hym selfe beynge the sonne of Man was in heauen, when he had not yet in body ascended into heauen.Peter also sheweth: that Christe suffred for vs, when only hys mahode could suffer. But for vnitie of persone it is trulye sayd: bothe that the sonne of God suffred, and that the sonne of ma forgaue synnes. For bothe he whyche in one persone is the sonne of God, and the sonne of Man, touchinge the propertie of hys manhode, suffred: And he whych in one persone is the sonne of God, and the sonne of Man, touchynge hys Godhed, forgaue synnes. So we saye: thys man is wyse, whan notwythstandynge he consysteth aswel of body as of soule. And the body is moste estraunged from wysedom, yea it is a very poison and hyndrauce of knowlege and vnderstandynge.

And agayne, we saye: the same ma is sore cutte and wounded, whan onely the bodye can receaue woundes, and not the soule. Thus no man sayeth. Of man there is made two persones, whan to either partie hys owne propertie is attributed and applyed. And agayne no man sayeth: that the natures are mixte, disordred and confounded, whan of the hole man that is sayd, whych for the vnitie of persone pertayneth to the hole, but for the propertie of the parties belongeth onely vnto one. Paule sayeth:whan I am weake, then am I stronge. Who is it that is weake? Paule. who ryghtly is also stronge? Paule. But is not thys sayeng contrarye to reason, vnstable and intollerable? No. for Paul is not of one nature, albeit he is but one persone. Therfore whan he sayeth: I am weake, doutlesse that person speaketh whych is Paule, but that that is sayd, is neither spoken nor vnderstanded of both natures, but only of the weaknesse of the fleshe. And whan he sayeth, I am stronge: Surely the person of Paule speaketh it: but only hys spirite is vnderstaded. Euen so, the sone of God is dead: Doutlesse he (whyche by vnitie and singlenesse of persone is bothe God and Man) is deade, but that is only touchyng hys manhode. Thus therfore not only I thynke concernynge aswel the Godhead and persones, as taking to the nature of ma, but so lykewyse haue thought al they both olde and newe that are of ryght fayth and belefe. Yea and so thynke they also that euen nowe acknowlege the truthe vnfaynedly.

Article II

Secondarely, I knowe and beleue,that thys moste excellet maiestie, which is my God, doth frankely and wythout costraynt or let appoint and determine of al thynges, so that his cousel and determinacion hangeth of no cause or occasion of any creature, for that is the propertie of the maymed wisedome of man, to iudge and determine by conferrynge and debatynge of natural reasons, or by exemple goynge before. But God (whyche from euerlastynge vnto for euer & euer wt one only and simple lokynge vpon beholdeth al thynges) nedeth no accompt,rekenyng, experience or profe of thynges that are done, but beynge on euery parte wyse, prudet, good &c. hath frankly determyned and set an order in al thynges. For hys owne are al thynges that are. Hereof it is, that all be it wyttingly and aduisedly he in ye begynnyng wolde make ma,whych he knewe perfectly wolde fal, yet neuerthelesse wolde aswell determyne, to cloth hys sonne wyth mans nature, to repayre and restore againe the fall: wherby hys goodnes on euery parte doth appere.In whych goodnes is comprised both hys mercy and ryghteousnes. His ryghteousnes he put forth, whan he cast the transgressours out of the pleasaunt mansions of Paradyse: whan he tyed them in the prison of mannes mysery, and fettered them in the chaynes of sycknesses, and whan he layed the lawe vpo them, whych (albeit it was holy) they could neuer of theyr owne power fulfyl. For here man beynge a dubble wretch learned, not only hys body to haue fallen into mysery, but also his mynde for fear of the lawe transgressed to be tormented. For whan after the spirite he sawe that the lawe was holye,ryghteous and the messenger of Goddes mynde and wyll, as she whych comaunded nothyng but that-that ryghte requyred, but yet also seynge that by dedes he coulde not fulfyll the mynd of the lawe, he in hys owne iudgement condempned (the hope of attaynyng felicitie cast awaye) goyng awaye desperate from the sight of God, remembred nothing but that he shulde suffer the payne of eternal tormentes. Thus farre was Gods ryghteousnes made open.

After thys whan the tyme shulde come to vtter hys goodnes, which fro the begynnyng he appointed to shew as well as ryghteousnes,he sent hys sonne to take to hym oure nature on euery parte, except that that is disposed and redy to synne, that he made a brother and lyke vnto vs, myght be a mediator, whych for vs by offering hys innocent body vnto death, might satisfye Goddes most vpryght iustice, whych behoued to cotinue holy, pure & vncorrupt aswel as hys goodnesse, that the worlde myght be throughlye assured both of the recompensacion & satisfyeng of hys ryghteousnes, and of hys present mercy to be offered vnto vs. For seyng he hath to vs and for vs geuen hys owne sonne,howe shall he not to vs gyue al thiges with hym and for hym? what is it that we may not promyse to our selues of him whiche hath let downe, abased and humbled him self hyther, to be not only lyke vnto vs, but also to be holly & fully our owne? who can maruel ynough at the inestimable rychesse and fauor of Goddes goodnes,wherby he hath so loued the world, that is, mankynd, to gyue his owne sone for ye lyfe of it?

These lyuely fountaynes & swete vaynes of ye Gospel I thynke are the only and alone medicine of the sycke soule,wherby she is restored bothe to God & to her owne selfe. For nothing can assure her of Goddes fauour, but God hym selfe. And he so lyberally, so abundauntly and so prudently hathe powred hys louynge kyndnes hollye vpon vs, that nowe he hath lefte nothynge behynde that we can desyre, onlesse any durst requyre any thinge more then enough, and aboue the ouerflowynge habundaunce.

Article III

Thyrdlye, I knowe ther is no nother Sacrifice of purgynge synne, but Christ alone, (for Paule truly was not crucifyed for vs:) & that ther is none so sure and vndoutefull pledge of Goddes goodnes & mercye as is Christ (for ther is nothynge so sure as God, which affirmeth ye same) and that vnder the sune ther is none other name but the name of Iesus Christ, wherby we muste be saued.

Here therfore (concernynge the attaynynge of Goddes goodnes & mercy) are refused as wel the iustificacion and satisfaccion of our workes, as the merites, deseruynges, prayers, and intercessions of all saintes, whether they be in earth, or in heauen. For here is but that one alonly mediator betwixte God and man, the God and man Iesus Christ. And Goddes eleccion abydeth stedfast & sure, for those that he hath chosen before ye makinge of the worlde, he hath so chosen them, that he myght chose them out to hymselfe by hys sonne. For as he is gentel and mercyful, so is he holy & ryghteous. Al hys workes therfore resemble of mercy & ryghteousnes. Wherfore ryghtly his eleccion smelleth of them both. Of hys goodnes it was to haue chosen whome he wolde, but it was of ryghteousnes to purchase and ioyne to hym selfe them that are chosen through hys sonne made a sacrifice to recompence Goddes ryghteousnes for vs.

Article IV

Fourthly, I knowe that that great graundfathers father, our fyrst father Ada through selfe loue, by the subtyle suggestion, wycked temptacion and enuious cousel of the deuel, was allured to thys pointe, to couet to be made lyke vnto God. And when he had committed that synne, he tasted of the forbydden and moste daungerous frute, wherby he fel into ye faute and gyltinesse of most horrible death and dampnacion, made therby the stubburne aduersarie and enemye of hys God. Wherfore wha God myght of equitie and ryght haue vtterly destroyed hym, yet beyng moste graciouse Lorde vnto him, he chaunged his euerlastynge payne and punyshment into a state, that is, to make hym a bond seruaunt, whome he myght haue worthelye punyshed wyth euerlastyng death and vtter destruccion.

For asmuch than, as neither he, nor yet any that is borne of hym can take awaye thys state and condicion of bodage (for a bondman can not but beget another bond ma) he hath by the deadly tastyng of the forbydde frute, kest all hys posteritie into bondage. Nowe therfore touchynge original synne I thynke thus:

That is truly called synne, whych is comitted against ye lawe: for where no lawe is, there is no transgression. And where no transgression is, there is no synne, as synne is properlye taken, that is, so far as synne is a dede, a faute, an acte or offence. Therfore I acknowlege that our fyrst father synned a sinne, that is sinne in dede, that is to say, an acte a faute, and a detestable thynge. But they that are borne of hym haue not synned after that maner. For whyche of vs haue bytten wyth our teeth and eaten the forbydden frute in Paradice? Wherfore wil we nyl we, we are copelled to graunt that original synne as it is in the children of Adam, is not properly synne, as it is nowe declared, for properly it is not an acte or dede comitted agaist the lawe. But it may properly be called, a byrthsore, a naturall sycknesse & disease, and also it may be called a sinful state and codicion. A disease it is, for as he of self loue fel, so we also fal It is also a synful state or condicion: for lyke as he by his synne was made bond and subiecte to death, so we also are borne bond, the childre of wrath, and subiecte to death. Al be it I passe nothynge yf thys disease and condicion after Paules maner be called syn, yea it is suche a synne, that who so euer are borne in it are the enemies & aduersaries of God: for hither the synful state of our byrth draweth vs, and not the actual comittynge of offence, excepte so farre as oure fyrst parent hath comitted it once. Therfore the very cause of enmitie & death is the synne and offente committed of Ada, and that is verely synne. But this syn whych cleaueth to vs in our concepcion is verely a natural disease & a synfull state, yea a necessitie of dyenge. Notwythstandyng that neuer shulde haue ben by byrth onely, had not offence fyrst defyled the byrth. Synne therfore is the cause of mannes mysery, and not the byrth. But of byrth it is none otherwise, than of it that foloweth of the foutayne and principall cause. The confirmacion of this sentence is grounded both vpon authoritie and exeple, Paule speaketh thus: Yf by the synne of one, death reygned by the meanes of one: muche more they (whyche receyue abundaunce of grace, and of the gyfte of ryghteousnes) shal raigne in lyfe by the meanes of one, that is to saye, Iesus Christ. Here we se that synne is properly taken. for this one, is Adam, throughe whose fall death hageth ouer our neckes. Agayne the same Paule sayeth: All haue synned and haue nede of the glorie, that is, the goodnes & lyberalytie of God. Here synne is taken for the disease, state and byrth, that we al are sayd to synne, yea before we are powred out into thys lyght, that is, we are in the state and condicion of synne and death, yea before we synne in acte or dede, whyche sentence vnauoydably is agayne strengthned by these wordes: Neuerthelesse death raigned from Adam to Moses, euen ouer them also which had not synned wyth lyke transgression as dyd Ada. Loo, death is vpon vs, albeit we haue not synned lyke as Adam dyd. Wherfore? For he synned in dede, but seyng we haue not synned after ye maner, why dothe death deuoure vs? For he is dead because of synne, and beynge dead, that is, iudged to death, he hath begotte vs. Therfore we also dye, but thorowe hys faute, and by our owne synfull state and disease, or yf thou wylt, by synne, but take vnproperly. The exeple is suche: one take prisoner in battel, by his vntruth, disloyaltie & ennemitie hath well deserued to be a bondma. They that ar borne of him, that is, the bondmannes children are made bond, not by faute, acte or offence on theyr behalfe, but by state & condicion, whych followed the faute: for theyr father of whome they were begotten, had deserued that by offence. The chyldre haue not ye offece, but the punyshment & penaltie of the offence, that is, the state or condicion, the bodage and prison. Yf ye lust to cal these thynges offence, because they are executed and ministred for offence, I forbyd you not. To be short.

I acknowledge this originall synne by condicyon & infeccyo to spring in al me which are begotten through the affectyon of man and woman.

And I knowe: that we are by nature the chyldre of wrath: but thorow grace, whych by the second Adam Christ hath restored the fall, I dowt not to be receyued amonge the chyldren of God, and that after thys maner that foloweth:

Article V

Fyftly. Doutlesse thys is euident: Yf in Christ the seconde Adam we are restored vnto lyfe, lyke as in the fyrst Ada we are gyuen ouer to death, than do we rashly codempne the chyldren borne to christen parentes, yea and the chyldren of the heythen also. For yf Adam by synnynge could destroye all mankynde, and Christe by dyeng hath not quickened and redemed all mankynde fro the great mysery brought in by hym, then is not lyke the saluacion restored by Christ, and so (whych God forbyd) thys scripture is not true: As in Adam al dye, so in Christ are al restored to lyfe.

But howe so euer men determine of the infantes of the heythen, thys certaynly we affirme, because of the power of saluacion perfourmed by Christ, that they rashly gyue sentence wythout reasonable cause, that iudgeth them to the euerlastynge curse, partlye, for the sayd cause of restauracion by Christ, and partly, for the free eleccion of God, whych foloweth not fayth, but fayth it, wherof I wyl speake more in the article folowyng. For they whyche are chosen from euerlasting, doutlesse are chosen before they haue fayth. Therfore they whych for lacke of age haue not fayth, ought not vnaduisedly to be condempned of vs. For albeit they haue it not yet, yet goddes eleccio is hyd from vs, of who yf they be electe, we iudge to hastelye of thynges to vs vnknowen.

Neuerthelesse touchynge the infates of Christianes we diffine otherwyse, that is to saye: that so many as are the infantes of Christianes are of the congregacion of Goddes people, and partes & membres of his church, whych we proue of thys wyse: By the wytnesses almoste of al the prophetes it is promysed that the cogregacio of ye heythe shulde be gathered together to the churche of Goddes people. And Christ hym selfe sayeth: Many shall come from the Easte and from the West and shal sytte wyth Abraham, Isaac and Iacob in the kyngdome of heauen. And: Go ye into al the world and preache. &c. But to the churche of the Iewes their infantes perteyned aswel as the Iewes them selues.

Therfore no lesse pertayne our infantes vnto the churche of Christ, than in tyme past the infantes of the Iewes. For yf it were otherwyse, then were not the promyse perfourmed and ratifyed: for than we shulde not equally sytte with Abraham in Goddes kingdome. Doutlesse he was nombred to the church wyth them, whych also after the fleshe were borne of hym. But yf our infantes be not so nombred wyth theyr parentes, as were the infantes of the Iewes, tha were Christ not indifferent, but parcial and enuious towarde vs, denying to vs that, that he had gyuen to them of olde. whych were to muche wyckednes to affirme. For otherwyse al the prophecies concernyng ye callyng of the Getyls shulde be made of none effecte. Therfore, for asmuche as the infates of the Christianes are aswel of the visible church of Christ, as are theyr parentes or other that be of age, it is euident that they are aswel of theyr nomber whoe we iudge elect, as are theyr parentes. For thys cause it is, that I iudge them to do wyckedlye and presumptuously, whyche appoint to condemnacyon the infantes of Christianes, seyng that so many playne witnesses of scripture affirme the contrarye. Which shewe that the church of the getyles shall not nowe be equall, but much mor large, than the church of the Iewes. All which thynges shal nowe be made playne, when we shall shewe our fayth concernyng the Churche

Article VI

Syxtlye, Cocernyng the church, thus we thynke: yt the Church in ye scriptures is diuersly take. Fyrst it is take for those chose, which by ye wyl of God are appointed to eternal lyfe. Of whyche Paule speaketh, sayeng: that she hath neither wrynkle nor spotte. Thys Church is knowen only vnto God. For he only (after the worde of Salomon) hath knowen the hertes of the chyldren of men. But neuerthelesse, they that are membres of thys churche knowe verely that they themselues are electe, and are membres of thys fyrst Churche, because they haue fayth in Christ. But they know none other mebres therof besyde themselues, for so is it wrytten in the acres of the Apostles: And they beleued as many as were ordeined to eternal lyfe. Therfore they that beleue are ordeyned to eternal lyfe. But who truly beleueth, no man knoweth but he that beleueth. He therfore nowe is sure that he is the chosen of God. For he (after the worde of the Apostle) hathe the earnest of the spirite, wherwith he beyng dispoused and sealed, knoweth hym selfe to be made, not bond, but verely free, and the sonne of the familie. For that spirite can not disceyue. Whych, yf he beare recorde vnto vs & certifyeth our cosciences, that God is oure father, & that we beynge sure and wythout feare do cal hym father, not doutyng but that we shal go vnto the euerlastyng inheritaunce, than is it certayne that the spirite of of the sonne of God is powred into oure hertes. It is certayne therfore that he is electe whych is so surely by faith perswaded. For they that beleue are ordeyned to eternall lyfe. But many in times past were, and many nowe are chosen, whych yet haue no fayth. The blessed mother of God,

Iohn and Paule whyle they were yet but infantes and lytleones were they not electe? & that before the creacyo of the world? but thys they knewe not in their ifacy nother by fayth nor reuelacyon. Mathew, Zacheus, ye righth ad thefe, & Magdale were they not also electe before the world was made? and yet they knewe not that, tyl they were lyghtned by the spirite, and drawen of the father vnto Christ Hereof therfore it maye be gathered, that this fyrst churche is knowen onlye vnto God, and that they only whiche haue a sure and an vnshake fayth knowe them selues to be membres of thys churche.

Agayne the Churche is taken vniuersally for al that are rekened vnder the name of Christ, that is, whych haue gyuen theyr names to Christ. Of which a great sort acknowlege Christ sensibly by confession of fayth, & vse of Sacramentes, and yet in theyr hertes other they abhorre hym, or els knowe him not. Therfore we thinke, that so many as acknowledge the name of Christ, are of that Church. So was Iudas of the church of Christe, & al they that stept backe from Christ. For of the Apostles Iudas was aswel thought to be of the churche of Christ, as Peter or Iohn, whan he was nothynge lesse. But Christ knewe who was hys, and who was the deuelles. Of thys knowen and sensible church (albeit it agree not in thys worlde) are al that with mouth cofesse Christ, although there be many reprobates amonge them. For Christ paynteth out thys church by a proper parabel of ten virgins, wherof fyue were wyse, and fyue folyshe. Thys churche also somtyme is called electe, albeit it is not ye fyrst church, whych is wyth out spotte. but lyke as by the iudgement of men it is Goddes church for the sensible confession of fayth, so by the same reason it is called electe. For we iudge them both faythful and chosen, whyche gyue theyr names to Christ. So spake Peter, sayeng: To the electe whych are scattered thorow Pontus. &c. where by the name of Electe he vnderstadeth al them whych were of the cogregacions, to the whiche he wrote, and not them only whiche properly are chosen of the Lorde. For as they were vnknowe vnto Peter, so could he not wryte vnto them.

Fynally, the Churche is taken for euery partyculer assemble, company and congregacion of thys vniuersal & sensible church, as: The church of Rome, the Churche of Ausbrough. The Church of Lyos. There are also other maner of takynges of the Churche, whych I wyl passe ouer wyth sylence at thys tyme.

But here I beleue that ther is one Church of them, whyche haue the same holy spirite that certifyeth them, that they are the true chyldren of the housholde of God, and these are the fyrst frutes of churches. That church I beleue verely can not erre, namely in those chefe foundacions of ye fayth, wherin the chefe pointe of true religion consysteth.

I beleue also that the vniuersal & sensible congregacion is one church, so longe as it holdeth thys true confession of fayth, wherof it is sayde alredy. And I beleue that al they are of ye churche, whyche gyue theyr names to it accordynge to the rule and promyse of Goddes worde. I beleue also that the infates Isaac, Iacob, Iudas and all that were of the sede of Abraham, & also those chyldren whose parentes in the begynnyng of the churche at the preachinge of the Apostles came to take parte wyth Christe, are of thys Church. For yf Isaac and the residue had not bene therof, they had not receyued the badge of the church. Seyng therfor they were of the churche, the infantes and chyldren of the primatiue churche were also therof. And for that cause I beleue & knowe that they were marked wyth the Sacrament of Baptyme. by the recepte whereof, they were rekened to be of the nombre of the Churche. For so the very infantes acknowlege before the receyuynge of Baptyme by the mouthes of theyr parentes, and of theyr godfathers and godmothers when they are offered to the churche, yea rather because the promyse offereth them whyche is made no lesse vnto oure infantes, but muche larger and more often than to the infantes of the olde Hebrewes.

These are the foundacions of baptysynge infantes and commendynge them to the churche, agaynst whych al the craftye inuencions and subtyll deuices of the Catabaptistes can do no thynge. For not only they that beleue are to be baptysed, but also they that acknowlege, and they that are of the churche by the promyses of Goddes worde. For otherwyse vtterly none of the Apostles shulde haue baptysed any man or woma, because they were not throughly assured of the fayth of them that confessed and gaue theyr names. For Symon the iuggler and enchaunter, Ananias, Saphiras and Iudas the traytoure wyth many mo were baptysed, whan they gaue theyr names to be christianes, and yet they had no fayth. Contrarywyse Isaac beynge an infant was circumcised, whan he profered not hys name neither beleued, but the promyse gaue the name. Then, seynge that our infantes are in the same state that ye Iewes chyldre were, the promyse both prefereth the name & acknowlegeth them to pertayn to our church. Therfore baptyme (we speake of the Sacrament of baptyme) as verely as Circucision requyreth nothynge but one of these, that is, other confession or proferynge of the name: or els the couenaunt or promyse. Al whych thynges shalbe made more euidente by these that folowe.

Article VII

Seueth. I beleue, yea I know. yt al Sacramentes are so farre of fro gyuyng of grace, yt they do not so muche as brynge or ministre it. In whych assercion perchaunce (O moste myghtye Emperour) I shalbe thought to malaperte. But thus fast standeth my iudgement. For grace as it is wroughte and gyuen to vs of Goddes spirite (I speake after the facyon of latyn, wha I vse thys worde grace for forgeuenesse of synnes mercy and free benefyte) so dothe that gyfte pearce, entre and attayne to our only spirite. But a guyde or chariote is not nedful to ye spirite. For the spirite is a power and cariage wherby al thiges are caried, neither haue we redde at any tyme in the holye scriptures, that sensible thynges (as Sacramentes are) could certaynly brynge wyth them the spirite. But yf at any tyme sensible thynges haue bene caried wyth the spirit, then it was the spirite that caryed, & not the sensible thynges.

So when the vehemet wynd was brought, by the power of the wynde tongues were also brought, but the wynd was not brought by the power of tongwes. So the wynd brought the quales, and caried awaye the locustes, but no quayles or locustes at any tyme haue bene so swyfte to carie the wynde.

So whan the wynd beyng so great that it was albe to take away mountaynes, passed by Elias, yet the Lorde was not caryed by the wynd. To by shorte: the wynd bloweth wher it wyll, that is, the wynd bloweth so as his nature is, and thou truly hearest the voyce of it, but knowest not from whence it came, or where it stayeth. So is euery one that is borne of the spirite, that is, ys lyghtned and drawen inuisibly, and insensybly. Truth hath spoken these thinges, therfor the grace of the spirite nether is brought wyth that dyppinge in the water, nother wyth that bytte or drawght, nother wyth that anoyntinge. For if it were so, than it myght be knowen, howe, wher, wherwith, by whom, & into whom the spirit were brought. For if the present effecte & strength of grace were tyed vnto the Sacrametes, tha wither they are brought, al thinges are gracyously wrought. And wher they are not ministred nor applied, al thinges are infeblysshed, that is, than were all they gracelesse whych had not receaued the Sacramentes al be it they be electe and chosen, whyche election is by the grace of God in Christe. Nether is there cause, why the diuynes shulde alledge Materia or subiectum, the matter or subiecte, for that the order and dispodisposicyon of it is before required, that is, that the grace of baptyme or of thankesgyuyng (for so they speake) maye be gyuen to hym, that is fyrste prepared thervnto. For he whych (after theyr mynde) receyueth this grace by the Sacrametes, other prepareth hys selfe thervnto, or els he is prepared of the spirite. Yf he prepare hym selfe, then haue we also some power of our selues, and so the preuentynge grace is nothyng. Yf he be prepared of the spirite to the recepte of grace, than I aske: whether yt also be done by the Sacrament as a guyde: or without the sacrement. If by the meanes of the sacramente, than by the sacrament man is prepared vnto the sacramente: And so the processe shalbe endlesse, for alwaye the sacrament shalbe required to the preparacion of the Sacrament. But if wythout the Sacrament we are prepared to the recept of the sacrametal grace, then ye spirite is present by hys bounteous liberalitie before ye Sacramet, and lykewyse grace is there alredy preset before ye sacramet be brought. Of whych thynges thys is gathered, (whyche wyllyngly and gladly I alowe in the ryght vse of sacrametes) that the Sacramentes are gyuen for an ope wytnesse of that grace, whych fyrst is present to euery faythfull particuler man.

So is baptyme before the congregacion gyuen to hym, whych before he receaue it other hath confessed the religion of Christ, or els hathe the worde of promise, wherby it is knowen, wen that he pertayneth to the churth For thys cause it is, that when we baptyse one of lawful age, we fyrst aske hym whether he beleue. And yf he answere yea: than in conclusion he receaueth baptyme. Therfore fayth is confessed to be present, before he receyue baptyme, and so fayth is not gyue in the recepte of baptyme.

But yf an infant be offred to baptyme, tha it is asked: whether the chyldes parentes offer it to be baptysed. And whan it is answered by the wytnesses that they wolde haue it baptysed, tha by & by the infant is baptised.

And here the promyse of God wet before, that he aswel estemeth our infantes to be of the church, as were the chyldre of the Hebrues. For wha they whych are of the churche offer them, than the infante is baptysed by thys lawe, that for asmuche as it is borne of christianes, it is by Goddes promyse reputed and taken amonge the mebres of the Churche. Therfore by baptyme the churche openly receaueth him, which before is receyued by grace. So than, baptyme bryngeth not grace, but wytnesseth to the churche, that grace is alredy gyuen to hym, to whome baptyme is ministred.

I beleue therfore O Emperoure, that a Sacrament is a sygne of an holye thynge, that is, of grace gyuen alredy. I beleue that it is a visible figure or fourme, of an inuisible grace. whyche by the fre gyfte of God is ministred and gyuen. And that it is a visible example whych neuerthelesse declareth almoste a certayne conueniencie, proporcion or agremente of a thynge done by the spirite. Moreouer I beleue that a Sacramente is an open wytnesse of grace gyuen: As wha we are baptysed, the body is wasshed wyth a moste pure Element: but therby is sygnifyed, that we thorowe the grace of Goddes goodnes are chosen into the company of the churche and people of God, wherin we oughte to lyue holely, ryghteously and godlye, for so Paule expoundeth the mistery. Therfore he whych receaueth baptyme wytnesseth therby hymselfe to be of Goddes churche, whyche worshippeth here God in soundnesse of faith and purenes of lyfe. And for that cause the sacramentes, whych are holye Ceremonies (for the worde cometh to the Element and it is made a Sacracramet) are deuoutly to be reuereced, that is, to be had in price & estimacion, and reuerentlye to be ministred & vsed. For albeit they can not pardone vs nor release vs of our synnes, yet vysiblye they ioyne vs to the churche, whych fyrste were inuisibly by the grace of Eleccion receyued into the same, whych thynge seyng that in the ministracion of them it is together pronounced and publyshed wyth the wordes of Goddes promyse, it is wyth muche deuocio to be had in estimacion. For yf we thynke otherwyse of the Sacrametes, namely that they beyng applied outwardly do purge & clense inwardly, then playnly Iewyshnes were come home agayne, whiche wyth diuerse wasshynges, oyntementes, offerynges, sacrifyces and meates beleued that theyr synnes were purged, and that grace by them were as it were purchased & bought. Whych thynge neuerthelesse the prophetes, and specially Esay and Ieremye dyd alwaye moste constantlye wyth sharpe wordes shake vp, teachinge that the promyses and benefittes are gyuen by the free liberalite of God, and not for the regarde of workes, merites or outward ceremonies

I beleue also that the Catabaptistes denyeng baptyme to the infantes of christen men, do moste shamefully erre, not only therin, but also in many other thynges, wherof nowe is no tyme to speake. And to beware and exchue whether ye wyll the foolyshnesse or malyce of them, throughe the helpe of God not wythout peryl I both taught & wrote fyrste agaynst them, that nowe throughe hys goodnes that infeccion amog vs is greatly slackt, ceassed, relinquyshed & lefte of, so farre is it of that I other haue receyued, taught, or defended any thynge of thys sedicious secte.

Article VIII

Eyght, I beleue that in the holy Supper of thakes gyuing the very body of Christ is present wyth the eye, contemplacion and beholdyng of fayth: that is, that they whyche gyue thankes to the Lorde for the benefyte gyuen to vs in hys sonne, acknowlege hym to haue taken to hym very flesh, in it verely to haue suffred, and verely to haue wasshed awaye our synnes in hys bloude, and so al the thynges done by Christ to be made to them in the beholdyng of fayth as it were present.

But that Christes natural body by substaunce & really, that is, that hys natural bodye other is present in the Supper, or chued in oure mouthes & wyth our teeth, as the Papistes and certayne that loke backe vnto the pottes of Egypte shewe and wryte, that truely we do not only denye, but constantly affirme to be an errour, whiche is contrary to Goddes worde.

Whych thynge O Emperour, by goddes helpe I shal in fewe wordes make as playne and euident to your maiestie, as is the sunne. Fyrst by bryngynge notable and godly authorities of holy scripture. Then wyth argumentes taken out of them as it were wyth great peces of ordinace encounteryng in battel against our aduersaries. And fynally, in shewing that the olde doctours & diuines were of oure mynde, and stande fully wyth vs.

In the meane whyle come O thou holy spirite the creatour, be present & lyghten the myndes of thyne, fyl with grace and lyght the breastes whyche thou haste made.

Fyrst Christ him selfe the mouth and wysedome of God sayeth thus:

You shall alwaye haue poore folke wyth you, but me shall ye not alwaye haue. Lo here the only presence of his body is denyed. For accordyng to his Godhede he is alwaye present. For so is he alwayes euerye where, according to an other worde of hys: I wyl (sayeth he) be wt you vntil the worldes ende. That is, touchyng hys Godhed, power, and goodnes.

Wyth vs in declaryng thys place agreeth S. Aug, vpon Iohns Gospel the .l. treatye.

Neyther is there cause why oure aduersaries shulde alledge: that Christes manhed is, whersoeuer is hys Godhed, otherwyse the person is diuided. For that allegyng shulde take awaye the very manhed of Christ. For nothing but God can be euery wher.

And the manhed to be in one place, but the Godhed to be euery where doth not diuide the persone, no more then the sonne takynge to hym manhed, diuideth the vnitie of substance. But marke thys well. It shulde seme rather to diuide the vnitie of substace (but yet it dothe not) whyle one persone taketh to hym a creature, which the other two persones take not to the at all: than is, to diuide the persone, the manhed to be in one place, but the Godhed to by euery where. For we maye also se in creatures. That the bodyes are tyed to one place only, but the power and vertue of them strayeth farre abrode. As appereth by two examples folowynge.

The sunne is bodely placed but in one place: but hys power and vertue worketh in al places of thys worlde.

Mannes mynde also surmounteth euen the very starres and pearceth the very helles, and yet the body is but in one place only.

Christe also sayeth thus: Agayne I leaue the worlde and go to the father. Lo, here is a worde of forsaking, as before ther was a word of hauing: because our aduersaries shal not be able to saye: we haue him not here visiblie. For whan he speaketh of the visible wythdrawynge of hys bodye, he sayeth thus: A lytle whyle, and ye shal not se me. &c. It were nothynge but iugglyng yf we shuld stryue, that his natural body were present here, but inuisiblie. For why shulde he, whych yet wer here, refuse to be sene, which so often tyme afters hys resurreccion shewed hymselfe to hys disciples moste manyfestly.

Agayne Christ sayeth: It is necessarie for you that I go away. Marke that he sayeth: that I go awaye. But yf he were here styl, it were not necessarye that we shulde not se hym, but rather confortable that we myght se him. For he (as often as hys disciples were amased and astonnyed at the beholdynge of hym) shewed hymselfe playnly and openly to them. And lest other theyr senses or theyr thoughtes shulde suffer any suspicion. He sayeth vnto them: Se my handes & my feete: for it is euen I my selfe. Touche me, and handle me.

And to Thomas he said: put thyne hande into my syde. And to Magdalene he shewed hymselfe vysiblye.

Agayne when he nowe euen goynge awaye shulde comende hys disciples vnto hys father, he sayd:

Here after I wyl not be in the world. Here is vsed a Verbe substantiue, as well as in these wordes: thys is my body, that the aduersaries maye not here saye, that there is a fyguratiue speache, seyng they denye that verbes substantiues receiue any fygure. But the thynge hath no nede of these euasions, For it foloweth in the texte: But they are in the worlde. Whyche collacion teacheth manyfestly, that he touchynge hys manhed is not in the world than, wha hys disciples were. And that we maye knowe whan he went awaye (not as they rather faine than expound: wha he made hymselfe inuisible) so sayeth Luke: And it happened, wha he blessed them, he wente awaye from them, and was caryed vp into heauen.

Loo, he sayeth not: he vanyshed awaye: or made hymselfe inuisible.

And Marke addeth: The Lorde after he had spoken to them was taken vp into heauen, and sytteth on rhe ryght hande of God. He sayeth not: He abydeth here styll, but hath made his body inuisible. In yt Actes: whyle they beheld he was take vp on hye: And a cloud receyued hi out of theyr syght. A cloud couered hym, whych had ben no nede, yf he had onely taken awaye the syght of him selfe, and otherwyse had ben present here styl. Neither neded he then the takyng vp, or lyftyng vp on hye. And it foloweth ther: The same Iesus whyche is taken vp from you into heauen, shall so come eue as ye haue sene hym go into heauen.

What is clearer than thys? he is taken away from you. Than he was not wyth them nother visiblie nor inuisiblie concernyng hys manhed. Wherfore, whan we shal se hym coe agayne, lyke as he wente awaye, tha shall we knowe that he is present. Or els touchynge hys manhed, he sytteth at the ryght hande of the father, tyll he shal come to iudge both the quicke and the deade.

But because ther is some that do take away place from Christes body, and sayeth that it is in no place: Let them take hede howe openly they go agaynst the truth and shut theyr eyes wylfully. For they are not ignorant, that hys body was in the Maunger, in the Temple at Ierusalem wha his paretes were in theyr iorney. It was on the Crosse, in the Graue, wythout the graue. for the Angel sayd: he is ryson, he is not here. Lo the place wher they layed hym. And that they shulde not say: that hys body is euery wher, let them wel marke the Aungell sayeng: He is not here. And thys place: Iesus came whe the gates were shut and stode in the myddest of them. What nede he to come, yf hys bodye be euery wher, but inuisiblie? It had ben enough not to come, but only to shewe hym selfe, whych was bodelye there present before. But away wyth so craftely alleged tryfles, which take from vs the truthe as wel of Christes manhed, as of the holy scriptures. These aforesayd places of scripture take awaye the presence of Christes body euery where, except in heauen, speakyng orderly and ryght after the rule of holye scripture, that is, for so muche as we are assured by the scripture touchynge the nature and propertie of the bodye taken to hym.

Howe muche so euer contrarye places constrayne vs, (as whan they tell vs of the myraculous power of God) yet what so euer we put forth touchynge the power of God, neuer ought to be wrythe of vs so farre that we shulde beleue God to do contrary vnto hys worde, for that were the propertie of feblenesse & not of power.

That wyth our mouthe ye naturall body of Christ is not eaten, hym selfe shewed, whan he sayde vnto ye Iewes stryuynge for the bodelye earynge of his fleshe: The fleshe profiteth nothig. Namely to eate it naturallye, but to eate it spiritually profyteth much, for it gyueth lyfe.

That that is borne of fleashe, is fleashe. And that that is borne of ye spirite, is spirite.

Yf than the natural body of Christ be eaten wyth oure mouthe, what other thynge of fleashe naturally eaten can be made but fleashe? And lest it shuld be thought of any ma to be but an easy argument and a lyght reason let hym here, waye and consyder the other parte. That that is borne of spirite, is spirite.

Yf than the fleashe of Christ be holsome to the soule, it muste spiritually and not carnally be eaten. Thys also pertayneth vnto the matter of Sacramentes, that the spirite is begotten by the spirite, and not by any bodelye thynge, as we shewed before.

Paule admonysheth, that yf any haue knowen Christ at any tyme after the fleashe, yet nowe he shulde not knowe hym after the fleashe. By these & suche lyke places are we compelled to acknowlege, yt these wordes: thys is my body muste be taken not naturally, but figuratiuely: lyke as these are: Thys is the Passeouer. For the Lambe whych was yere by yere eaten in that great solempnitie of holy dayes was not the natural Passeouer or passe by, but dyd sygnifye it in times past to be done. To this ende also agreeth the succession or exchaunge, because the Supper cometh in the stede of the Labe, whych thinge putteth vs in remembrauce, ye Christ vsed lyke wordes. For the succession kepeth the imitacio, that is, lyke maner of speache.

The tyme also agreeth: for in the same supper the old passeouer is layd aparte and abolyshed, and the newe thankesgeuynge is begonne and appointed.

The propertie of all the remembraunces do agree, which chalengeth to them selues the name of it, wherof they make mencion and remebrauce.

So the people of Athens called a certayne holy daye that they had: The easment of comon dette, not for that the dette shulde yerly be discharged, but because they wyth reuerence perpetually kept that that Solon had ordeyned in tyme past, and reuerenced that theyr feast, wyth the name of the thynge it selfe: So these thynges, that is, the bread and wyne of the supper, are called the body & bloud of Christ, whych are tokens, sygnes and remebraunces of hys very body & bloude. Nowe folowe the argumentes.

Here folowe thre argumentes. The fyrst. As the bodye can not be fedde wyth a spirituall thynge, so neyther ye soule wyth a bodely thing. And yf the natural body of Christe be eaten. I aske? whether dothe it fede the bodye or the soule? But it fedeth not the body, tha of force it fedeth the soule. Yf it fede the soule, tha the soule eateth fleashe, and that were not true (which is moste true) that the spirite only is borne of the spirite.

Secondarely I aske thys: what doth the natural body of Christ eaten make perfecte? Yf the forgeuenesse of synnes (as one sorte affirme) than the disciples had forgeuenes of theyr sinnes by the recept of the supper, and so Christ dyed in vayne. Agayne, yf that that is eaten ministred the vertue of Christes passion and death (as ye same sorte shewe) then the vertue of his passion, death and redempcion was destributed before it was begonne. And yf it fede the body vnto the resurreccion (as one certayne man very vnlearnedly affirmeth) than muche more it shulde heale the body & discharge it of sycknesse. But Ireneus loueth otherwyse to be vnderstanded, whan he wryteth: that our bodyes are nurryshed vnto the resurreccion by the bodye of Christ. For he sheweth: that the hope of oure resurreccion is establyshed by the resurreccion of Christ. Loo, thys is a pleasaunt figuratiue speache.

Thyrdlye, yf the natural bodye of Christe in the supper is gyuen to the disciples to eate, than it foloweth of necessitie, that they haue eaten it as it was. But than it was passible (for it was not yet glorifyed) therfore they haue eaten hys passible bodye.

But they wyl saye: They dyd eate the same body, but not as it was passible, but the same after the maner and qualities that it had after hys resurreccion. And we saye agayne: that tha other he hadde two bodyes, one that was not yet glorifyed, and the other that was glorifyed: Or els that one & the same bodye was al at ones in the same tyme passible and impassible. And so by thys meanes forasmuche as he so greatly abhorred death, Doutlesse heretikes wold gather that he suffred not ye paynes of death, but that he vsed thys gyft of the glorifyed body, wherby he was lackyng paine, and therfore wyll they saye: that he dyd not truly dye, but by dissimulacion. And thus by these blynd busardes the trade of Marcions heresie might be newly reuiued. Sex hundreth argumentes O Emperour, myght be brought, but we wyl now be content wyth these. But that the olde wryters are of our opinion (whych shalbe the laste parte of thys article) I wyll proue by two wytnesses, whyche are of the chefe.

By Ambrose whych vpon the fyrst epistle to the Corinthes, vpon these wordes: Shewe the Lordes death tyl he come &c. sayeth thus.

Seyng that by the death of ye Lord we are delyuered, beynge myndfull of thys thynge, in eatynge and drynkynge we signifye the fleash & bloud, whych are offred for vs. &c. Ambrose speaketh of the meate and drynke of the supper, & sheweth, that we signifie these very thynges, whyche were offred for vs.

By Awsten also, whych in the thyrtie treatie vpon Iohns Gospel affirmeth: that Christes bodye that rose from the dead must by but in one place. Wher the printed exemplares haue (may) for (must) but coruptlye. For both in the Master of sentence and in the Decrees (wherinto this sentence of Awsten is traslated) it is red must. Wherby we maye openly see, that what so euer the olde writters spake honorably of the supper, they dyd vtterly vnderstand it, not of the natural eatyng of the body of Christ, but of the spirituall.

The same Awsten agaynst Adimantus. 12 chap. teacheth: that these thre sentences: the bloud is the sowle: thys is my body: and, the stone was Christ: are spoken sacramentally, that is, as he speaketh in a signe, and figuratiuely. And amonge many other thinges at lengthe he commeth to these wordes: I maye also interprete thys commaundemente to be put in a sygne. For the Lord dowted not to saye: Thys is my body, whan he gaue a sygne of hys body. Thus sayth Awsten.

Loo, here we haue a keye wherwith we maye open all the saynges of the olde wrytters towchyng thys article of the supper: that that whych only is the signe of the body, he sayth is called the body.

Let them go nowe that wyll, and condempne vs of heresye, so that they knowe therby also them selues agaynst the Decrees of Bysshoppes to condempne the chefe pyllare and staye of diuines.

Of these thinges it is made most manifest, that the olde wrytters al waye spake sacramentally, whe they gaue so much to the eatinge of Christes body in the supper, namly, that the sacramentall eatinge of Christes body could not clense the sowle, but fayth in God through Iesus Christe, which is the spirituall eatinge, wherof this outwarde eatinge, is a token and shadowe. For lyke as bread sustayneth the body, and wyne comforteth, nurryssheth, quyckeneth, refresheth, and maketh a man mery: Euen so it strengthneth and susteyneth the sycke soule, and assureth it of the mercy of God, because he hath geuen to vs his sone: & so lykewyse it refressheth, and maketh mery ye mynd, that our sinnes (wherwith it was vexed) are quenched in his blessed bloud.

At thys tyme we wyl holde vs cotent wyth these, albeit one myght make hole bokes to declare & proue that the olde wryters are of oure opinion in thys matter. Neyther let the lytle boke of Eccius latly put forth touchig the opinion of the olde wrytters discorage any man, for shortly, by the grace of God, we shall se the confutacion of it, by the great learned ma our brother Ecolampadius, whose laboure hath bene fro the begynnyng of thys controuersye to enserche and gather out the myndes of the olde wryters touchynge the same. But in thys matter these thynges that maye be requyred for the more fuller declaracion herof, or confutacion of our aduersaries, we whyche are of thys opinion haue (as I thynke) abundantly perfourmed by many bokes written vnto dyuers men.

Article IX

Nynth. I beleue that the Ceremonies, whych by supersticio are nother contrarie to fayth, nor to the word of God, (albeit I knowe not whether any suche maye be foude) may thrughe charitie be suffred, til ye lyght of knowlege more and more shyne vpon vs. But I beleue also (the same charitie beynge mastres) that the sayd ceremonies (whan wythout great offence it maye be done) are to be abolyshed, although the vnfaythful crye out neuer so muche agaynst it.

But I thynke that ymages, which are set vp to be worshipped are not to be accompted amonge ceremonies, but are of the nombre of those thynges whyche are vtterly contrarye to Goddes word. But those that are not set vp to be worshipped, or wher ther is no daunger of worshippyng them here after, it is so farre of that I wyll condemne them, that I acknowlege both the paynters and caruers crafte to be ye gyftes of God.

Article X

Tenth. I beleue that the office of prophecie and of preachynge Goddes worde is an holy thyng, and that amonge al offices it is moste necessarie. For to speake directly after the rule of scripture, we se amoge al people that the outwarde preachynge of the Apostles, Euangelistes, Byshoppes & Pastours went before fayth, whyche fayth neuerthelesse we attribute vnto the spirite only. For (alasse) we se very many which heare the outward preaching of the Gospel, but they beleue not, which happeneth for lack of the spirite. Whither so euer therfore Prophetes or Preachers of Goddes word are sent, it is a singler token of Goddes fauore, that he wyl vnto hys electe open the knowledge of hym selfe. And contrary wyse, to whom true preachers are denyed, it is a token that Goddes wrath hangeth ouer them. As we maye gather of the Prophetes and of the example of S. Paule, whyche somtyme was forbydde to go to certein, and sometyme called vnto other. And truth it is, that both the lawes them selues & the Magistrates can by nothynge more presently be furthered toward the defece of publike iustice, than by the sincere preachynge of Goddes worde. For in vayne is ryght and equitie comaunded, excepte it be to them, that both regarde it and loue it. And thervnto the preachers as ministers prepare the mindes, but the spirite is the worker, as author both of the preacher and of the hearer. We also acknowlege that kynde of ministers, namely, whyche teacheth, coforteth, affrayeth, careth for, and faythfully loketh to the sauegarde of the people of Christ. And also that, that baptiseth, that in the holy supper ministreth the body & bloude of the Lorde (for so we also figuratiuelye cal the holy bread and wyne of the supper.) And further we acknowlege that sorte of ministers, that visiteth the sycke: that ministreth to the poore wyth the almes and in the name of the cogregacio:

And finally ye, that in scholes teacheth, openly readeth and interpreteth, that other themselues or other may be instructed that hereafter they maye haue rule of congregacions.

But that monstrouse mitred and crosyard kynd of Papisticall byshoppes we beleue to be lordly loyterers, bastardes and vnlawful chyldren. And yt it is a nobre borne to consume vytayles, an vnprofytable burthen of the earthe, and fynally to be vtterlye that thyng in the body of the church, that byles, botches, wenes and impostumes are in mannes body.

Article XI

Eleuenth. I knowe that the Magistrate ryghtly chosen & admitted is Goddes lieutenaunt aswel as the preacher. For as the preacher is the minister of the heauenly wysedome and goodnes, as he that faythfullye teacheth and rebuketh sinne and errour: so the Magistrate is the minister of goodnes and ryghteousnes. Of goodnes, that wyth faythfulnes and temperancie lyke vnto God he may both heare and se vnto the causes, matters and busynesses of his people. Of righteousnes, that he may represse, holde downe, breake and punyshe the boldnes of the wycked: and support maintayne and defende the innocentes. Yf a Prince haue these gyftes, I beleue that hys subiectes nede not be afrayed of his conscience. Yf he lacke them, and yet for al that wyll shewe hymselfe terrible and to be feared, I beleue that his cosciece by no meanes ca be discharged therfor, because he is ryghtly chosen and admytted. But yet also I beleue that a christen man ought to obey suche a tyraunt, vnto suche an occasion as Paule speaketh of: Yf thou mayst be fre, rather vse it. Whyche occasion neuerthelesse I beleue to be shewed of God onely, & not of ma, and that not obscurely, but as openly as Saule was abiecte, and Dauid taken to be his successour. And as touchynge payeng of tribute and custome for our defece, I vtterly thinke as Paule doth. Rom. 13.

Article XII

Twelfte. I beleue that that forged fable of the fyre of Purgatorie is as blasphemouse a thynge agaynst the free redepcion purchased by Christes bloude, as it hath ben gaynful to the authors, inuentours and mayntayners therof. For yf it be necessary wyth paynes and tormetes to washe away the deseruinges of our synnes, than shal Christe be deade in vayne, and than is grace of none effecte. Tha whych thyng, what can be thought more wicked in the christen commone welthe, state and condicion? Or what maner of Christ haue they, whiche wyl themselues to be called christianes, and yet are afrayed of this fyre, naye, no fyre nowe, but a smoke?

But as towchinge hell, wher with Ixion & Tantalus the vnfaythfull, disobedient and stubburne enemyes of God are euerlastingly punysshed, I do not only beleue that it is, but I verely knowe it. For when the truthe it selfe speaketh of the vniuersall iudgemete, he sheweth yt after that iudgemet certayn shal go into euerlastyng fyre. Tha after ye vniuersal iudgemet ther shalbe an euerlastig fyre. So yt ye Anabaptistes ca not colorably cloke their erroure, wherby they teache,

That Euerlastinge shall not continue after the generall iudgemente. For here Christe speaketh of an euerlastynge fyre after the iudgemente, whych shal burne and tormente the deuell with his aungels, with the wicked that despise God, with the Tyrautes which with lyes oppresse ye truth, and with the vnmercifull, whyche of tender compassyon and fayth releue not ye necessytie of theyr neyghbour. These aforsayd artycles I stedfastlye beleue, teache & defende, not with myne owne wordes, but wyth the notable sentences of Goddes holy worde.

And I promyse and professe (God so wyllyng) to do the same so longe as I lyue. Excepte any man by the decrees of the very holye scriptures ryghtlye vnderstanded can as plainly and opely (as we haue done these) declare, proue and confirme the contrarie. Vnto vs doutlesse it is no lesse pleasaunt & acceptable than ryght and lawful to submitte our wrytynges and assercions to the holy scriptures, and to the Churche by the spirite iudginge the same. We myght haue declared all these articles more plenteouslye and at length, but seynge the tyme wolde not suffer vs, we ar cotent with these. Whiche we thynke to be suche, as me maye easely pynche at (for so is the facio now a dayes) but no man ca be able worthelye to confute and auoyde them. Neuertheles yf any wyl assaye he shall (by Goddes grace) not escape vnanswered. For than perchauce we shall brynge forth the resydue of oure artillarie and ordenauce, wherof we haue good store and plentye behynde but these are sufficient for this tyme. Wherfore moste prudent Emperour, and ye other princes, lordes of great power, and nobles of hyghe estate, and fynally ye learned Embassadoures and heades of comon wealthes, I praye and beseche you all, for Christe Iesus sake the Lorde and our brother: for his mercy and righteousnes sake: for his iudgement sake: (before whyche, wil ye nyl ye you muste al come and gyue a rekening of your procedynges) wherin he shall rendre vnto euery one accordyng to theyr desertes: from whome no cousel is hyd: whyche by the Prophete threatneth woo to them that saye, good is euell and euell good: and to the makers of wycked lawes: whych subuerteth and ouerthroweth the deuises and counsels of princes wickedly deliberating and vngodly decreyng, enacting, pronouncyng, establyshyng and comaudynge any thynge agaynst Goddes wyll, yea (I saye once againe) I most humbly desyre you all for hys cause, that aduaunceth the humble and casteth downe the proude, despyse not the symplenesse and bacenesse of me admonyshynge you so wyse and learned men in the begynnynge. For fooles, Idiotes and symple men haue often spoken many thynges in due season. And the truth it selfe hath chosen to be publyshed and preached of men of rude, symple and lowe estate.

Agayne, remembre that ye your selues are men also, whyche both maye disceaue and be disceaued. For euery man is a lyer, and vnlesse he be otherwise taught by ye inspiracion of God, than he hym selfe other knoweth or desireth, ther is nothynge to be loked for of hym, but by hys owne crafte & counsel to hurle downe hym selfe.

For ful truly sayd Ieremye the Prophete: Loo, they haue refused the Lordes worde, what wysedome than can remayne in them selfus? Wherfore, forasmuche as youre selues are the prelates and ryngleaders of ryghteousnesse, no men oughte so muche as you to haue the sure and certayne knowledge of the wyl of God. which, from whence can it be fetched and requyred, than out of hys holy scriptures? Abhorre not therfore theyr myndes which lean holly to goddes word. For comonly we se it happe, that the more the aduersaries stryue agaynst it, so muche the more a great deale it florysheth and cometh to lyght, and errour and falshed is cast oute of the dores. But yf amonge you ther be any (as I knowe ther is) that wyl stoutlye deminishe and diffame oure learnynge vnto you, and wyll saye: that we are ygnoraunt and lacke knowlege, yea and that we are maliciouse also, yet thinke this with your selues: Fyrst, whether we whych folow this maner of preachynge the gospel, and the ryght vse of ministracion of the sacrament of thankes gyuyng, haue at any tyme so ordered our lyues, that any good man hathe douted, whether we ought to be reputed and taken as good, honest and faythfull men? And agayne, whether euen from our cradels we haue ben so estraunged from wytte and erudicion, that all hope of learnynge shulde vtterlye be caste awaye from vs? vndoutedly we glorie of nother of these, seynge that Paule hymselfe sayeth: that what so euer he was, it was al of the gyft of God. Neuerthelesse, yf our lyfe haue happened sometyme (by the benefyte of God) to be somewhat prosperous and pleasaunt, yet wholly was it neuer giuen to riote, excesse and fylthynes at any tyme, neither yet (God be praised therfore) hath degenerated into cruelnes, pryde, and obstinacie, so that the wytnes of our lyfe (through Goddes benefite) hath many tymes stayed the deuises of our aduersaries, and made them so astonyed, that they haue retyred backe againe. And as for our learnynge, albeit it is greater then oure aduersaries other can beare, withstand, or without conscience despise, yet is it farre lesse than they that tenderly loue vs, iudge it to be. But yet to comme to oure purpose, we haue so not a fewe yeres bene sowldiars & studentes both in holy scripture and in mannes learnynge, that there is no cause why yt we shuld nowe teache any thynge rasshly. We maye lawfully prayse the grace and free gyftes of God so lyberaly distributed to our congregations. For owt of al dowte so haue oure congregacions (whyche here the Lord God by our ministerie) receaued ye word of truth, ye lyeng & vntruth are shroncken: pryde, ryote and excesse are broken: reuilynge, slauderynge, chydynge and dissencion are trudged awaye from amonge vs, whyche doutlesse, yf they be not the frutes of ye holy spirite, what are they els? Consyder wyth your selues, O moste myghtye Emperoure and all ye princes & nobles, what good frute thys vysar of mannes doctrine hathe brought to you. The Masses that are bought and solde, as they haue increased the outragious luste and wantonnesse as well of princes as of the people, so haue they brought in and enlarged the fylthy luste & excessiue pryde of Popes, cardinalles, and byshoppes and the vnsaciable couetousnes and gluttony of mercylesse Massemogers What myscheue is it, that thys masse marte, with choppinge, chaunginge, byinge and sellinge therof hath not procured and set forwarde? who is able to wast and scatter abrode the excedyng rychesse that is heaped together by massynge, except they be stopped and stragled euen in the vaynes & that in tyme? God therfore muche better refourme these thynges than you all, whome we gladly bothe cal & beleue to be the chefe and most myghtye here in earth, & graunt you grace to cut awaye the rootes of that wycked Masse and of al other errours in the churche, and that you may bring o passe, that Proude Rome wyth all her dirtie dregges, whyche she hathe thrusted into al christendome, and specially into your Germany, may be vtterly forsaken and lefte. And as you tender your owne saluacions, what power so euer you haue hytherto executed agaynst the puritie of Christes Gospell, that you maye haue grace nowe at the laste wholly to bende the same agaynst the wycked inforcemetes of the vngodly Papistes, that true ryghteousnesse whych thorowe your negligences is banyshed, and innocency, whych is obscured with fained and counterfeated coloures, maye be brought agayne vnto vs.

Ther is enough and to muche crueltie executed already, except without a cause and contrary to ryght to commaunde, to condempne, to torment, yea to spoyle, bannyshe, and kyl be not tyrannouse or cruell.

Therfore, seyng it goeth not wel forward wyth youre thys waye, you must surely go an other waye to worke. Yf this counsel be of God, stryue not agaynst God. If it be any otherwyse, it wyl dowtlesse fal in the own folysshnesse. Wherfore O sonnes of men who so euer ye be, suffer the worde of God freely to be spred abrode & to spring furth. Remember yt it lyeth not in your power (if God wyl haue it growe) to forbydde and let the grasse yt it growe not. Ye see ye this frut of ye gospel is abodautly watered with ye heauenly showers, neyther with any heate of me ca it be iforced to wyther and fade awaye. Consyder not what ye most desyre, but what in the matter of the Gospel the worlde requyreth. what so euer thys is, take it in good worth, & by your counsels, deuises and determinacyons, shewe your selues to be the chyldren of God.

At Zuryk the 3. daye of Iuly, in the yere of our Lord. 1530.

Vnto your noble Maiestie and vnto al faythful men, your most obedient subiecte Huldryk Zwinglius by the grace, callyng and sendyng of God, flockfeeder of the congregacion of Zuryk.

Apostles' Creed

I believe in God, the Father almighty, creator of heaven and earth.

I believe in Jesus Christ, God's only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried; he descended to the dead. On the third day he rose again; he ascended into heaven, he is seated at the right hand of the Father, and he will come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

Athanasian Creed

Whosoever will be saved, before all things it is necessary that he hold the catholic faith. Which faith unless every one do keep whole and undefiled, without doubt he shall perish everlastingly. And the catholic faith is this: that we worship one God in Trinity, and Trinity in Unity; neither confounding the Persons, nor dividing the Essence. For there is one Person of the Father; another of the Son; and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one; the Glory equal, the Majesty coeternal. Such as the Father is; such is the Son; and such is the Holy Ghost. The Father uncreated; the Son uncreated; and the Holy Ghost uncreated. The Father unlimited; the Son unlimited; and the Holy Ghost unlimited. The Father eternal; the Son eternal; and the Holy Ghost eternal. And yet they are not three eternals; but one eternal. As also there are not three uncreated; nor three infinites, but one uncreated; and one infinite. So likewise the Father is Almighty; the Son Almighty; and the Holy Ghost Almighty. And yet they are not three Almighties; but one Almighty. So the Father is God; the Son is God; and the Holy Ghost is God. And yet they are not three Gods; but one God. So likewise the Father is Lord; the Son Lord; and the Holy Ghost Lord. And yet not three Lords; but one Lord. For like as we are compelled by the Christian verity; to acknowledge every Person by himself to be God and Lord; So are we forbidden by the catholic religion; to say, There are three Gods, or three Lords. The Father is made of none; neither created, nor begotten. The Son is of the Father alone; not made, nor created; but begotten. The Holy Ghost is of the Father and of the Son; neither made, nor created, nor begotten; but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And in this Trinity none is before, or after another; none is greater, or less than another. But the whole three Persons are coeternal, and coequal. So that in all things, as aforesaid; the Unity in Trinity, and the Trinity in Unity, is to be worshipped. He therefore that will be saved, let him thus think of the Trinity.

Furthermore it is necessary to everlasting salvation; that he also believe faithfully the Incarnation of our Lord Jesus Christ. For the right Faith is, that we believe and confess; that our Lord Jesus Christ, the Son of God, is God and Man; God, of the Essence of the Father; begotten before the worlds; and Man, of the Essence of his Mother, born in the world. Perfect God; and perfect Man, of a reasonable soul and human flesh subsisting. Equal to the Father, as touching his Godhead; and inferior to the Father as touching his Manhood. Who although he is God and Man; yet he is not two, but one Christ. One; not by conversion of the Godhead into flesh; but by assumption of the Manhood by God. One altogether; not by confusion of Essence; but by unity of Person. For as the reasonable soul and flesh is one man; so God and Man is one Christ; Who suffered for our salvation; descended into hell; rose again the third day from the dead. He ascended into heaven, he sitteth on the right hand of the God the Father Almighty, from whence he will come to judge the living and the dead. At whose coming all men will rise again with their bodies; And shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil, into everlasting fire. This is the catholic faith; which except a man believe truly and firmly, he cannot be saved.

Chalcedonian Definition

Therefore, following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer; one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the fathers has handed down to us.

Christ Hymn of Colossians

He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities-all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

Christ Hymn of Philippians

Who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Christian Shema

There is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.

Confession of Peter

Simon Peter replied, "You are the Christ, the Son of the living God."

Gregory's Declaration of Faith

There is one God, the Father of the living Word, who is His subsistent Wisdom and Power and Eternal Image: perfect Begetter of the perfect Begotten, Father of the only-begotten Son. There is one Lord, Only of the Only, God of God, Image and Likeness of Deity, Efficient Word, Wisdom comprehensive of the constitution of all things, and Power formative of the whole creation, true Son of true Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal and Eternal of Eternal. And there is One Holy Spirit, having His subsistence from God, and being made manifest by the Son, to wit to men: Image of the Son, Perfect Image of the Perfect; Life, the Cause of the living; Holy Fount; Sanctity, the Supplier, or Leader, of Sanctification; in whom is manifested God the Father, who is above all and in all, and God the Son, who is through all. There is a perfect Trinity, in glory and eternity and sovereignty, neither divided nor estranged. Wherefore there is nothing either created or in servitude in the Trinity; nor anything superinduced, as if at some former period it was non-existent, and at some later period it was introduced. And thus neither was the Son ever wanting to the Father, nor the Spirit to the Son; but without variation and without change, the same Trinity abideth ever.

Ignatius' Creed

Jesus Christ, of David's lineage, of Mary; who was really born, ate; and drank; was really persecuted under Pontius Pilate; was really crucified and died, in the sight of heaven and earth and the underworld. He was really raised from the dead, for his Father raised him, just as his Father will raise us, who believe on him, through Christ Jesus, apart from whom we have no genuine life.

Irenaeus' Rule of Faith

This faith: in one God, the Father Almighty, who made the heaven and the earth and the seas and all the things that are in them; and in one Christ Jesus, the Son of God, who was made flesh for our salvation; and in the Holy Spirit, who made known through the prophets the plan of salvation, and the coming, and the birth from a virgin, and the passion, and the resurrection from the dead, and the bodily ascension into heaven of the beloved Christ Jesus, our Lord, and his future appearing from heaven in the glory of the Father to sum up all things and to raise anew all flesh of the whole human race.

Nicene Creed

We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made.

Who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.

And we believe in the Holy Ghost, the Lord and Giver of Life; who proceeds from the Father and the Son; who with the Father and the Son together is worshipped and glorified; who spoke by the prophets.

And we believe in one holy catholic and apostolic Church. We acknowledge one baptism for the remission of sins; and we look for the resurrection of the dead, and the life of the world to come. Amen.

Shema Yisrael

Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might.

Tertullian's Rule of Faith

There is one only God, and that He is none other than the Creator of the world, who produced all things out of nothing through His own Word, first of all sent forth; that this Word is called His Son, and, under the name of God, was seen "in diverse manners" by the patriarchs, heard at all times in the prophets, at last brought down by the Spirit and Power of the Father into the Virgin Mary, was made flesh in her womb, and, being born of her, went forth as Jesus Christ; thenceforth He preached the new law and the new promise of the kingdom of heaven, worked miracles; having been crucified, He rose again the third day; (then) having ascended into the heavens, He sat at the right hand of the Father; sent instead of Himself the Power of the Holy Ghost to lead such as believe; will come with glory to take the saints to the enjoyment of everlasting life and of the heavenly promises, and to condemn the wicked to everlasting fire, after the resurrection of both these classes shall have happened, together with the restoration of their flesh.

Canons of Dort

1 Of Divine Predestination

A1

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, "that every mouth may be stopped, and all the world may become guilty before God" (Rom. 3:19). 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".

A2

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. "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). "For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life" (John 3:16).

A3

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. "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?" (Rom. 10:14-15).

A4

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.

A5

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: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God" (Eph. 2:8). "For unto you it is given in the behalf of Christ, not only to believe on Him," etc. (Phil. 1:29).

A6

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 own will" (Eph. 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, the 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.

A7

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 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" (Eph. 1:4-6). 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" (Rom. 8:30).

A8

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.

A9

This election was not founded upon foreseen faith, and the obedience of faith, holiness, or any other good quality or disposition in man, as the prerequisite, 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 proceeds 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" (Eph. 1:4).

A10

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" (Rom. 9:11-13). "And as many as were ordained to eternal life believed" (Acts 13:48).

A11

And as God Himself is most wise, unchangeable, omniscient and omnipotent, so the election made by Him can neither be interrupted nor changed, recalled or annulled; neither can the elect be cast away, nor their number diminished.

A12

The elect in due time, though in various degrees and in different measures, attain the assurance of this their eternal and unchangeable election, not by inquisitively prying into the secret and deep things of God, but by observing in themselves, with a spiritual joy and holy pleasure, the infallible fruits of election pointed out in the Word of God - such as a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, etc.

A13

The sense and certainty of this election afford to the children of God additional matter for daily humiliation before Him, for adoring the depth of His mercies, for cleansing themselves, and rendering grateful returns of ardent love to Him, who first manifested so great love towards them. The consideration of this doctrine of election is so far from encouraging remissness in the observance of the divine commands or from sinking men in carnal security, that these, in the just judgment of God, are the usual effects of rash presumption or of idle and wanton trifling with the grace of election in those who refuse to walk in the ways of the elect.

A14

As the doctrine of divine election by the most wise counsel of God was declared by the prophets, by Christ Himself, and by the apostles, and is clearly revealed in the Scriptures, both of the Old and New Testament, so it is still to be published in due time and place in the Church of God, for which it was peculiarly designed, provided it be done with reverence, in the spirit of discretion and piety, for the glory of God's most holy Name, and for enlivening and comforting His people, without vainly attempting to investigate the secret ways of the Most High. "For I have not shunned to declare unto you all the counsel of God" (Acts 20:27); "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counsellor?" (Rom. 11:33-34); "For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith" (Rom. 12:3); "Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of His counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us" (Heb. 6:17-18).

A15

What peculiarly tends to illustrate and recommend to us the eternal and unmerited grace of election, is the express testimony of sacred Scripture that not all, but some only are elected, while others are passed by in the eternal decree; whom God, out of His sovereign, most just, irreprehensible and unchangeable good pleasure, hath decreed to leave in the common misery into which they have wilfully plunged themselves, and not to bestow upon them saving faith and the grace of conversion; but permitting them in His just judgment to follow their own ways, at last for the declaration of His justice, to condemn and perish them forever, not only on account of their unbelief, but also for all their other sins. 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.

A16

Those who do not yet experience a lively faith in Christ, an assured confidence of soul, peace of conscience, an earnest endeavor after filial obedience, and glorying in God through Christ, efficaciously wrought in them, and do nevertheless persist in the use of the means which God hath appointed for working these graces in us, ought not to be alarmed at the mention of reprobation, nor to rank themselves among the reprobate, but diligently to persevere in the use of means, and with ardent desires devoutly and humbly to wait for a season of richer grace. Much less cause have they to be terrified by the doctrine of reprobation, who, though they seriously desire to be turned to God, to please Him only, and to be delivered from the body of death, cannot yet reach that measure of holiness and faith to which they aspire; since a merciful God has promised that He will not quench the smoking flax nor break the bruised reed. But this doctrine is justly terrible to those, who, regardless of God and of the Savior Jesus Christ, have wholly given themselves up to the cares of the world and the pleasures of the flesh, so long as they are not seriously converted to God.

A17

Since we are to judge of the will of God from His Word which testifies that the children of believers are holy, not by nature, but in virtue of the covenant of grace, in which they, together with the parents, are comprehended, godly parents have no reason to doubt of the election and salvation of their children whom it pleaseth God to call out of this life in their infancy.

A18

To those who murmur at the free grace of election and just severity of reprobation, we answer with the apostle: "Nay but, O man, who art thou that repliest against God?" (Rom. 9:20), and quote the language of our Savior: "Is it not lawful for Me to do what I will with Mine own?" (Matt. 20:15). And therefore with holy adoration of these mysteries, we exclaim in the words of the apostle: "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counsellor? Or who hath first given to Him, and it shall be recompensed unto him again? For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen" (Rom. 11:33- 36).

R1

That the will of God to save those who would believe and would persevere in faith and in the obedience of faith, is the whole and entire decree of election unto salvation, and that nothing else concerning this decree has been revealed in God's Word.

For these deceive the simple and plainly contradict the Scriptures which declare that God will not only save those who will believe, but that He has also from eternity chosen certain particular persons to whom above others He in time will grant both faith in Christ and perseverance, as it is written: "I have manifested Thy Name unto the men which Thou gavest Me out of the world" (John 17:6). "And as many as were ordained to eternal life believed" (Acts 13:48). And: "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" (Eph. 1:4).

R2

That there are various kinds of election of God unto eternal life: the one general and indefinite, the other particular and definite; and that the latter in turn is either incomplete, revocable, nondecisive and conditional, or complete, irrevocable, decisive and absolute. Likewise: that there is one election unto faith and another unto salvation, so that election can be unto justifying faith without being a decisive election unto salvation.

For this is a fancy of men's minds, invented regardless of the Scriptures, whereby the doctrine of election is corrupted, and this golden chain of our salvation is broken: "Moreover whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified" (Rom. 8:30).

R3

That the good pleasure and purpose of God, of which Scripture makes mention in the doctrine of election, does not consist in this, that God chose certain persons rather than others, but in this, that He chose out of all possible conditions (among which are also the works of the law), or out of the whole order of things, the act of faith which from its very nature is undeserving, as well as its incomplete obedience, as a condition of salvation, and that He would graciously consider this in itself as a complete obedience and count it worthy of the reward of eternal life

For by this injurious error the pleasure of God and the merits of Christ are made of none effect, and men are drawn away by useless questions from the truth of gracious justification and from the simplicity of Scripture, and this declaration of the apostle is charged as untrue: "Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began" (2 Tim. 1:9).

R4

That in the election unto faith this condition is beforehand demanded, namely, that man should use the light of nature aright, be pious, humble, meek, and fit for eternal life, as if on these things election were in any way dependent

For this savors of the teaching of Pelagius, and is opposed to the doctrine of the apostle, when he writes: "Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus: that in the ages to come He might show the exceeding riches of His grace in His kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast" (Eph. 2:3-9).

R5

That the incomplete and non-decisive election of particular persons to salvation occurred because of a foreseen faith, conversion, holiness, godliness, which either began or continued for some time; but that the complete and decisive election occurred because of foreseen perseverance unto the end in faith, conversion, holiness and godliness; and that this is the gracious and evangelical worthiness for the sake of which he who is chosen is more worthy than he who is not chosen; and that therefore faith, the obedience of faith, holiness, godliness and perseverance are not fruits of the unchangeable election unto glory, but are conditions, which, being required beforehand, were foreseen as being met by those who will be fully elected, and are causes without which the unchangeable election to glory does not occur.

This is repugnant to the entire Scripture which constantly inculcates this and similar declarations: Election is not out of works, but of Him that calleth. "That the purpose of God according to election might stand, not of works, but of Him that calleth" (Rom. 9:11). "And as many as were ordained to eternal life believed" (Acts 13:48). "He hath chosen us in Him before the foundation of the world, that we should be holy" (Eph. 1:4). "Ye have not chosen Me, but I have chosen you" (John 15:16). "But if it be of works, then is it no more grace" (Rom. 11:6). "Herein is love, not that we loved God, but that He loved us, and sent His Son" (1 John 4:10).

R6

That not every election unto salvation is unchangeable, but that some of the elect, any decree of God notwithstanding, can yet perish and do indeed perish.

By which gross error they make God to be changeable, and destroy the comfort which the godly obtain out of the firmness of their election, and contradict the Holy Scripture which teaches that the elect cannot be led astray: "Insomuch that, if it were possible, they shall deceive the very elect" (Matt. 24:24); that Christ does not lose those whom the Father gave Him: "And this is the Father's will which hath sent Me, that of all which He hath given Me I should lose nothing" (John 6:39); and that God hath also glorified those whom He foreordained, called and justified: "Moreover whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified" (Rom. 8:30).

R7

That there is in this life no fruit and no consciousness of the unchangeable election to glory, nor any certainty, except that which depends on a changeable and uncertain condition.

For not only is it absurd to speak of an uncertain certainty, but also contrary to the experience of the saints, who by virtue of the consciousness of their election rejoice with the apostle and praise this favor of God, Ephesians 1; who according to Christ's admonition rejoice with His disciples that their names are written in heaven, "but rather rejoice, because your names are written in heaven" (Luke 10:20); who also place the consciousness of their election over against the fiery darts of the devil, asking: "Who shall lay any thing to the charge of God's elect?" (Rom. 8:33).

R8

That God, simply by virtue of His righteous will, did not decide either to leave anyone in the fall of Adam and in the common state of sin and condemnation, or to pass anyone by in the communication of grace which is necessary for faith and conversion.

For this is firmly decreed: "Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth" (Rom. 9:18). And also this: "It is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given" (Matt. 13:11). Likewise: "I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in Thy sight" (Matt. 11:25-26).

R9

That the reason why God sends the gospel to one people rather than to another is not merely and solely the good pleasure of God, but rather the fact that one people is better and worthier than another to whom the gospel is not communicated.

For this Moses denies, addressing the people of Israel as follows: "Behold, the heaven and the heaven of heavens is the LORD'S thy God, the earth also, with all that therein is. Only the LORD had a delight in thy fathers to love them, and He chose their seed after them, even you above all people, as it is this day" (Deut. 10:14-15). And Christ said: "Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes" (Matt. 11:21).

2 Of the Death of Christ and the Redemption of Men Thereby

A1

God is not only supremely merciful, but also supremely just. And His justice requires (as He hath revealed Himself in His Word), that our sins committed against His infinite majesty should be punished, not only with temporal, but with eternal punishment, both in body and soul; which we cannot escape unless satisfaction be made to the justice of God.

A2

Since therefore we are unable to make that satisfaction in our own persons or to deliver ourselves from the wrath of God, He hath been pleased in His infinite mercy to give His only begotten Son, for our surety, who was made sin, and became a curse for us and in our stead, that He might make satisfaction to divine justice on our behalf.

A3

The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin, and is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world.

A4

This death derives its infinite value and dignity from these considerations because the person who submitted to it was not only really man and perfectly holy, but also the only begotten Son of God, of the same eternal and infinite essence with the Father and the Holy Spirit, which qualifications were necessary to constitute Him a Savior for us; and because it was attended with a sense of the wrath and curse of God due to us for sin.

A5

Moreover, the promise of the gospel is, that whosoever believeth in Christ crucified, shall not perish, but have everlasting life. This promise, together with the command to repent and believe, ought to be declared and published to all nations, and to all persons promiscuously and without distinction, to whom God out of His good pleasure sends the gospel.

A6

And whereas many who are called by the gospel do not repent nor believe in Christ, but perish in unbelief, this is not owing to any defect or insufficiency in the sacrifice offered by Christ upon the cross, but is wholly to be imputed to themselves.

A7

But as many as truly believe, and are delivered and saved from sin and destruction through the death of Christ, are indebted for this benefit solely to the grace of God, given them in Christ from everlasting, and not to any merit of their own.

A8

For this was the sovereign counsel, and most gracious will and purpose of God the Father, that the quickening and saving efficacy of the most precious death of His Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation: that is, it was the will of God, that Christ by the blood of the cross, whereby He confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation and given to Him by the Father; that He should confer upon them faith, which together with all the other saving gifts of the Holy Spirit, He purchased for them by His death; should purge them from all sin, both original and actual, whether committed before or after believing; and having faithfully preserved them even to the end, should at last bring them free from every spot and blemish to the enjoyment of glory in His own presence forever.

A9

This purpose proceeding from everlasting love towards the elect has from the beginning of the world to this day been powerfully accomplished, and will henceforward still continue to be accomplished, notwithstanding all the ineffectual opposition of the gates of hell, so that the elect in due time may be gathered together into one, and that there never may be wanting a church composed of believers, the foundation of which is laid in the blood of Christ, which may steadfastly love and faithfully serve Him as their Savior, who as a bridegroom for his bride, laid down His life for them upon the cross, and which may celebrate His praises here and through all eternity.

R1

That God the Father has ordained His Son to the death of the cross without a certain and definite decree to save any, so that the necessity, profitableness and worth of what Christ merited by His death might have existed, and might remain in all its parts complete, perfect and intact, even if the merited redemption had never in fact been applied to any person.

For this doctrine tends to the despising of the wisdom of the Father and of the merits of Jesus Christ, and is contrary to Scripture. For thus saith our Savior: "I lay down My life for the sheep, and I know them" (John 10:15, 27). And the prophet Isaiah saith concerning the Savior: "When thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong his days, and the pleasure of the LORD shall prosper in his hand" (Is. 53:10). Finally, this contradicts the article of faith according to which we believe the catholic Christian church.

R2

That it was not the purpose of the death of Christ that He should confirm the new covenant of grace through His blood, but only that He should acquire for the Father the mere right to establish with man such a covenant as He might please, whether of grace or of works.

For this is repugnant to Scripture which teaches that Christ has become the Surety and Mediator of a better, that is, the new covenant, and that a testament is of force where death has occurred. "By so much was Jesus made a surety of a better testament" (Heb. 7:22); "And for this cause He is the Mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance"; "For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth" (Heb. 9:15, 17).

R3

That Christ by His satisfaction merited neither salvation itself for anyone, nor faith, whereby this satisfaction of Christ unto salvation is effectually appropriated; but that He merited for the Father only the authority or the perfect will to deal again with man, and to prescribe new conditions as He might desire, obedience to which, however, depended on the free will of man, so that it therefore might have come to pass that either none or all should fulfill these conditions.

For these adjudge too contemptuously of the death of Christ, do in no wise acknowledge the most important fruit or benefit thereby gained, and bring again out of hell the Pelagian error.

R4

That the new covenant of grace, which God the Father, through the mediation of the death of Christ, made with man, does not herein consist that we by faith, inasmuch as it accepts the merits of Christ, are justified before God and saved, but in the fact that God having revoked the demand of perfect obedience of faith, regards faith itself and the obedience of faith, although imperfect, as the perfect obedience of the law, and does esteem it worthy of the reward of eternal life through grace.

For these contradict the Scriptures: "Being justified freely by His grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in His blood" (Rom. 3:24-25). And these proclaim, as did the wicked Socinus, a new and strange justification of man before God against the consensus of the whole church.

R5

That all men have been accepted unto the state of reconciliation and unto the grace of the covenant, so that no one is worthy of condemnation on account of original sin, and that no one shall be condemned because of it, but that all are free from the guilt of original sin

For this opinion is repugnant to Scripture which teaches that we are by nature children of wrath (Eph. 2:3).

R6

The use of the difference between meriting and appropriating, to the end that they may instill into the minds of the imprudent and inexperienced this teaching that God, as far as He is concerned, has been minded of applying to all equally the benefits gained by the death of Christ; but that, while some obtain the pardon of sin and eternal life, and others do not, this difference depends on their own free will, which joins itself to the grace that is offered without exception, and that it is not dependent on the special gift of mercy, which powerfully works in them, that they rather than others should appropriate unto themselves this grace.

For these, while they feign that they present this distinction in a sound sense, seek to instill into the people the destructive poison of the Pelagian errors.

R7

That Christ neither could die, needed to die, nor did die for those whom God loved in the highest degree and elected to eternal life, and did not die for these, since these do not need the death of Christ.

For they contradict the apostle, who declares: "the Son of God, who loved me, and gave Himself for me" (Gal. 2:20). Likewise: "Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died" (Rom. 8:33-34), namely, for them; and the Savior who says: "I lay down My life for the sheep" (John 10:15). And: "This is My commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends" (John 15:12-13).

3&4 Of the Corruption of Man, His Conversion to God, and the Manner Thereof

A1

Man was originally formed after the image of God. His understanding was adorned with a true and saving knowledge of his Creator and of spiritual things; his heart and will were upright; all his affections pure; and the whole man was holy; but revolting from God by the instigation of the devil, and abusing the freedom of his own will, he forfeited these excellent gifts; and on the contrary entailed on himself blindness of mind, horrible darkness, vanity and perverseness of judgment, became wicked, rebellious, and obdurate in heart and will, and impure in his affections.

A2

Man after the fall begat children in his own likeness. A corrupt stock produced a corrupt offspring. Hence all the posterity of Adam, Christ only excepted, have derived corruption from their original parent, not by imitation, as the Pelagians of old asserted, but by the propagation of a vicious nature.

A3

Therefore all men are conceived in sin, and by nature children of wrath, incapable of saving good, prone to evil, dead in sin, and in bondage thereto, and without the regenerating grace of the Holy Spirit, they are neither able nor willing to return to God, to reform the depravity of their nature, or to dispose themselves to reformation.

A4

There remain, however, in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, of natural things, and of the differences between good and evil, and discovers some regard for virtue, good order in society, and for maintaining an orderly external deportment. But so far is this light of nature from being sufficient to bring him to a saving knowledge of God and to true conversion, that he is incapable of using it aright even in things natural and civil. Nay, further, this light, such as it is, man in various ways renders wholly polluted and holds it in unrighteousness, by doing which he becomes inexcusable before God.

A5

In the same light are we to consider the law of the decalogue, delivered by God to His peculiar people the Jews by the hands of Moses. For though it discovers the greatness of sin, and more and more convinces man thereof, yet as it neither points out a remedy nor imparts strength to extricate him from misery, and thus being weak through the flesh leaves the transgressor under the curse, man cannot by this law obtain saving grace.

A6

What therefore neither the light of nature, nor the law could do, that God performs by the operation of the Holy Spirit through the Word or ministry of reconciliation, which is the glad tidings concerning the Messiah, by means whereof it hath pleased God to save such as believe, as well under the Old, as under the New Testament.

A7

This mystery of His will God discovered to but a small number under the Old Testament; under the New (the distinction between various peoples having been removed), He reveals Himself to many without any distinction of people. The cause of this dispensation is not to be ascribed to the superior worth of one nation above another, nor to their making a better use of the light of nature, but results wholly from the sovereign good pleasure and unmerited love of God. Hence they, to whom so great and so gracious a blessing is communicated above their desert, or rather notwithstanding their demerits, are bound to acknowledge it with humble and grateful hearts, and with the apostle to adore, not curiously to pry into the severity and justice of God's judgments displayed to others, to whom this grace is not given.

A8

As many as are called by the gospel are unfeignedly called. For God hath most earnestly and truly declared in His Word what will be acceptable to Him; namely, that all who are called, should comply with the invitation. He, moreover, seriously promises eternal life and rest to as many as shall come to Him and believe on Him.

A9

It is not the fault of the gospel nor of Christ, offered therein, nor of God, who calls men by the gospel and confers upon them various gifts, that those who are called by the ministry of the Word refuse to come and be converted. The fault lies in themselves, some of whom when called, regardless of their danger, reject the word of life; others, though they receive it, suffer it not to make a lasting impression on their heart; therefore, their joy, arising only from a temporary faith, soon vanishes and they fall away; while others choke the seed of the Word by perplexing cares and the pleasures of this world, and produce no fruit. This our Savior teaches in the parable of the sower (Matt. 13).

A10

But that others who are called by the gospel obey the call and are converted is not to be ascribed to the proper exercise of free will, whereby one distinguishes himself above others, equally furnished with grace sufficient for faith and conversions as the proud heresy of Pelagius maintains; but it must be wholly ascribed to God, who as He has chosen His own from eternity in Christ, so He confers upon them faith and repentance, rescues them from the power of darkness, and translates them into the kingdom of His own Son, that they may show forth the praises of Him who hath called them out of darkness into His marvelous light; and may glory not in themselves, but in the Lord according to the testimony of the apostles in various places.

A11

But when God accomplishes His good pleasure in the elect or works in them true conversion, He not only causes the gospel to be externally preached to them and powerfully illuminates their mind by His Holy Spirit, that they may rightly understand and discern the things of the Spirit of God; but by the efficacy of the same regenerating Spirit, pervades the inmost recesses of the man; He opens the closed, and softens the hardened heart, and circumcises that which was uncircumcised, infuses new qualities into the will, which though heretofore dead, He quickens; from being evil, disobedient, and refractory, He renders it good, obedient, and pliable; actuates and strengthens it, that like a good tree, it may bring forth the fruits of good actions.

A12

And this is the regeneration so highly celebrated in Scripture and denominated a new creation: a resurrection from the dead, a making alive, which God works in us without our aid. But this is in no wise effected merely by the external preaching of the gospel, by moral suasion, or such a mode of operation, that after God has performed His part, it still remains in the power of man to be regenerated or not, to be converted or to continue unconverted; but it is evidently a supernatural work, most powerful, and at the same time most delightful, astonishing, mysterious, and ineffable; not inferior in efficacy to creation or the resurrection from the dead, as the Scripture inspired by the author of this work declares; so that all in whose heart God works in this marvelous manner are certainly, infallibly, and effectually regenerated, and do actually believe. Whereupon the will thus renewed is not only actuated and influenced by God, but in consequence of this influence, becomes itself active. Wherefore also, man is himself rightly said to believe and repent, by virtue of that grace received.

A13

The manner of this operation cannot be fully comprehended by believers in this life. Notwithstanding which, they rest satisfied with knowing and experiencing that by this grace of God they are enabled to believe with the heart, and love their Savior.

A14

Faith is therefore to be considered as the gift of God, not on account of its being offered by God to man, to be accepted or rejected at his pleasure; but because it is in reality conferred, breathed, and infused into him; or even because God bestows the power or ability to believe, and then expects that man should by the exercise of his own free will, consent to the terms of salvation and actually believe in Christ; but because He who works in man both to will and to do, and indeed all things in all, produces both the will to believe and the act of believing also.

A15

God is under no obligation to confer this grace upon any; for how can He be indebted to man, who had no previous gifts to bestow, as a foundation for such recompense? Nay, who has nothing of his own but sin and falsehood? He therefore who becomes the subject of this grace, owes eternal gratitude to God, and gives Him thanks forever. Whoever is not made partaker thereof, is either altogether regardless of these spiritual gifts and satisfied with his own condition, or is in no apprehension of danger and vainly boasts the possession of that which he has not. With respect to those who make an external profession of faith and live regular lives, we are bound, after the example of the apostle, to judge and speak of them in the most favorable manner. For the secret recesses of the heart are unknown to us. And as to others, who have not yet been called, it is our duty to pray for them to God, who calls the things that are not, as if they were. But we are in no wise to conduct ourselves towards them with haughtiness, as if we had made ourselves to differ.

A16

But as man by the fall did not cease to be a creature endowed with understanding and will, nor did sin which pervaded the whole race of mankind deprive him of the human nature, but brought upon him depravity and spiritual death; so also this grace of regeneration does not treat men as senseless stocks and blocks, nor takes away their will and its properties, neither does violence thereto; but spiritually quickens, heals, corrects, and at the same time sweetly and powerfully bends it; that where carnal rebellion and resistance formerly prevailed, a ready and sincere spiritual obedience begins to reign, in which the true and spiritual restoration and freedom of our will consist. Wherefore unless the admirable Author of every good work wrought in us, man could have no hope of recovering from his fall by his own free will, by the abuse of which, in a state of innocence, he plunged himself into ruin.

A17

As the almighty operation of God, whereby He prolongs and supports this our natural life, does not exclude, but requires the use of means, by which God of His infinite mercy and goodness hath chosen to exert His influence, so also the beforementioned supernatural operation of God, by which we are regenerated, in no wise excludes or subverts the use of the gospel, which the most wise God has ordained to be the seed of regeneration and food of the soul. Wherefore, as the apostles, and teachers who succeeded them, piously instructed the people concerning this grace of God, to His glory, and the abasement of all pride, and in the meantime, however, neglected not to keep them by the sacred precepts of the gospel in the exercise of the Word, sacraments and discipline; so even to this day, be it far from either instructors or instructed to presume to tempt God in the church by separating what He of His good pleasure hath most intimately joined together. For grace is conferred by means of admonitions; and the more readily we perform our duty, the more eminent usually is this blessing of God working in us, and the more directly is His work advanced; to whom alone all the glory both of means, and of their saving fruit and efficacy is forever due. Amen.

R1

That it cannot properly be said that original sin in itself suffices to condemn the whole human race or to deserve temporal and eternal punishment.

For these contradict the apostle, who declares: "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned" (Rom. 5:12). And: "The judgment was by one to condemnation" (Rom. 5:16). And: "The wages of sin is death" (Rom. 6:23).

R2

That the spiritual gifts or the good qualities and virtues, such as goodness, holiness, righteousness, could not belong to the will of man when he was first created, and that these, therefore, could not have been separated therefrom in the fall.

For such is contrary to the description of the image of God which the apostle gives in Ephesians 4:24, where he declares that it consists in righteousness and holiness, which undoubtedly belong to the will.

R3

That in spiritual death the spiritual gifts are not separate from the will of man, since the will in itself has never been corrupted, but only hindered through the darkness of the understanding and the irregularity of the affections; and that, these hindrances having been removed, the will can then bring into operation its native powers, that is, that the will of itself is able to will and to choose, or not to will and not to choose, all manner of good which may be presented to it.

This is an innovation and an error, and tends to elevate the powers of the free will, contrary to the declaration of the prophet: "The heart is deceitful above all things, and desperately wicked" (Jer. 17:9); and of the apostle: "Among whom (sons of disobedience) also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind" (Eph. 2:3).

R4

That the unregenerate man is not really nor utterly dead in sin, nor destitute of all powers unto spiritual good, but that he can yet hunger and thirst after righteousness and life, and offer the sacrifice of a contrite and broken spirit, which is pleasing to God

For these are contrary to the express testimony of Scripture. "Who were dead in trespasses and sins"; "Even when we were dead in sins" (Eph. 2:1, 5); and: "every imagination of the thoughts of his heart was only evil continually" (Gen. 6:5); "for the imagination of man's heart is evil from his youth" (Gen. 8:21).

Moreover, to hunger and thirst after deliverance from misery, and after life, and to offer unto God the sacrifice of a broken spirit, is peculiar to the regenerate and those that are called blessed. "Create in me a clean heart, O God; and renew a right spirit within me"; "Then shalt Thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon Thine altar" (Ps. 51:10, 19); "Blessed are they which do hunger and thirst after righteousness: for they shall be filled" (Matt. 5:6).

R5

That the corrupt and natural man can so well use the common grace (by which they understand the light of nature), or the gifts still left him after the fall, that he can gradually gain by their good use a greater, namely, the evangelical or saving grace and salvation itself. And that in this way God on His part shows Himself ready to reveal Christ unto all men, since He applies to all sufficiently and efficiently the means necessary to conversion.

For the experience of all ages and the Scriptures do both testify that this is untrue. "He sheweth His word unto Jacob, His statutes and His judgments unto Israel. He hath not dealt so with any nation: and as for His judgments, they have not known them" (Ps. 147:19, 20). "Who in times past suffered all nations to walk in their own ways" (Acts 14:16). And: "Now when they (Paul and his companions) had gone throughout Phrygia and the region of Page 13 Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, after they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not" (Acts 16:6, 7).

R6

That in the true conversion of man no new qualities, powers or gifts can be infused by God into the will, and that therefore faith through which we are first converted, and because of which we are called believers, is not a quality or gift infused by God, but only an act of man, and that it cannot be said to be a gift, except in respect of the power to attain to this faith.

For thereby they contradict the Holy Scriptures which declare that God infuses new qualities of faith, of obedience, and of the consciousness of His love into our hearts: "I will put My law in their inward parts, and write it in their hearts" (Jer. 31:33). And: "I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour My Spirit upon thy seed" (Is. 44:3). And: "the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us" (Rom. 5:5). This is also repugnant to the continuous practice of the Church, which prays by the mouth of the prophet thus: "turn Thou me, and I shall be turned" (Jer. 31:18).

R7

That the grace whereby we are converted to God is only a gentle advising, or (as others explain it), that this is the noblest manner of working in the conversion of man, and that this manner of working, which consists in advising, is most in harmony with man's nature; and that there is no reason why this advising grace alone should not be sufficient to make the natural man spiritual, indeed, that God does not produce the consent of the will except through this manner of advising; and that the power of the divine working, whereby it surpasses the working of Satan, consists in this, that God promises eternal, while Satan promises only temporal goods.

But this is altogether Pelagian and contrary to the whole Scripture which, besides this, teaches yet another and far more powerful and divine manner of the Holy Spirit's working in the conversion of man, as in Ezekiel: "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh" (Ezek. 36:26).

R8

That God in the regeneration of man does not use such powers of His omnipotence as potently and infallibly bend man's will to faith and conversion; but that all the works of grace having been accomplished, which God employs to convert man, man may yet so resist God and the Holy Spirit when God intends man's regeneration and wills to regenerate him, and indeed that man often does so resist that he prevents entirely his regeneration, and that it therefore remains in man's power to be regenerated or not

For this is nothing less than the denial of all the efficiency of God's grace in our conversion, and the subjecting of the working of the Almighty God to the will of man, which is contrary to the apostles, who teach: "who believe, according to the working of His mighty power" (Eph. 1:19). And: "That our God would...fulfil all the good pleasure of His goodness, and the work of faith with power" (2 Thess. 1:11). And: "According as His divine power hath given unto us all things that pertain unto life and godliness" (2 Pet. 1:3).

R9

That grace and free will are partial causes, which together work the beginning of conversion, and that grace, in order of working, does not precede the working of the will; that is, that God does not efficiently help the will of man unto conversion until the will of man moves and determines to do this.

For the ancient Church has long ago condemned this doctrine of the Pelagians according to the words of the apostle: "So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy" (Rom. 9:16). Likewise: "For who maketh thee to differ from another? and what hast thou that thou didst not receive?" (1 Cor. 4:7). And: "For it is God which worketh in you both to will and to do of His good pleasure" (Phil. 2:13).

4 Of the Perseverance of the Saints

A1

Whom God calls, according to his purpose, to the communion of his Son, our Lord Jesus Christ, and regenerates by the Holy Spirit, he delivers also from the dominion and slavery of sin in this life; though not altogether from the body of sin, and from the infirmities of the flesh, so long as they continue in this world.

A2

Hence spring daily sins of infirmity, and hence spots adhere to the best works of the saints; which furnish them with constant matter for humiliation before God, and flying for refuge to Christ crucified; for mortifying the flesh more and more by the spirit of prayer, and by holy exercises of piety; and for pressing forward to the goal of perfection, till being at length delivered from this body of death, they are brought to reign with the Lamb of God in heaven.

A3

By reason of these remains of indwelling sin, and the temptations of sin and of the world, those who are converted could not persevere in a state of grace, if left to their own strength. But God is faithful, who having conferred grace, mercifully confirms, and powerfully preserves them herein, even to the end.

A4

Although the weakness of the flesh cannot prevail against the power of God, who confirms and preserves true believers in a state of grace, yet converts are not always so influenced and actuated by the Spirit of God, as not in some particular instances sinfully to deviate from the guidance of divine grace, so as to be seduced by, and to comply with the lusts of the flesh; they must, therefore, be constant in watching and in prayer, that they be not led into temptation. When these are neglected, they are not only liable to be drawn into great and heinous sins, by Satan, the world and the flesh, but sometimes by the righteous permission of God actually fall into these evils. This, the lamentable fall of David, Peter, and other saints described in Holy Scripture, demonstrates.

A5

By such enormous sins, however, they very highly offend God, incur a deadly guilt, grieve the Holy Spirit, interrupt the exercise of faith, very grievously wound their consciences, and sometimes lose the sense of God's favor, for a time, until on their returning into the right way of serious repentance, the light of God's fatherly countenance again shines upon them.

A6

But God, who is rich in mercy, according to his unchangeable purpose of election, does not wholly withdraw the Holy Spirit from his own people, even in their melancholy falls; nor suffers them to proceed so far as to lose the grace of adoption, and forfeit the state of justification, or to commit sins unto death; nor does he permit them to be totally deserted, and to plunge themselves into everlasting destruction.

A7

For in the first place, in these falls he preserves them in the incorruptible seed of regeneration from perishing, or being totally lost; and again, by his Word and Spirit, certainly and effectually renews them to repentance, to a sincere and godly sorrow for their sins, that they may seek and obtain remission in the blood of the Mediator, may again experience the favor of a reconciled God, through faith adore his mercies, and henceforward more diligently work out their own salvation with fear and trembling.

A8

Thus, it is not in consequence of their own merits, or strength, but of God's free mercy, that they do not totally fall from faith and grace, nor continue and perish finally in their backslidings; which, with respect to themselves, is not only possible, but would undoubtedly happen; but with respect to God, it is utterly impossible, since his counsel cannot be changed, nor his promise fail, neither can the call according to his purpose be revoked, nor the merit, intercession and preservation of Christ be rendered ineffectual, nor the sealing of the Holy Spirit be frustrated or obliterated.

A9

Of this preservation of the elect to salvation, and of their perseverance in the faith, true believers for themselves may and ought to obtain assurance according to the measure of their faith, whereby they arrive at the certain persuasion, that they ever will continue true and living members of the church; and that they experience forgiveness of sins, and will at last inherit eternal life.

A10

This assurance, however, is not produced by any peculiar revelation contrary to, or independent of the Word of God; but springs from faith in God's promises, which he has most abundantly revealed in his Word for our comfort; from the testimony of the Holy Spirit, witnessing with our spirit, that we are children and heirs of God, Romans 8:16; and lastly, from a serious and holy desire to preserve a good conscience, and to perform good works. And if the elect of God were deprived of this solid comfort, that they shall finally obtain the victory, and of this infallible pledge or earnest of eternal glory, they would be of all men the most miserable.

A11

The Scripture moreover testifies, that believers in this life have to struggle with various carnal doubts, and that under grievous temptations they are not always sensible of this full assurance of faith and certainty of persevering. But God, who is the Father of all consolation, does not suffer them to be tempted above that they are able, but will with the temptation also make a way to escape, that they may be able to bear it, I Corinthians 10:13, and by the Holy Spirit again inspires them with the comfortable assurance of persevering.

A12

This certainty of perseverance, however, is so far from exciting in believers a spirit of pride, or of rendering them carnally secure, that on the contrary, it is the real source of humility, filial reverence, true piety, patience in every tribulation, fervent prayers, constancy in suffering, and in confessing the truth, and of solid rejoicing in God: so that the consideration of this benefit should serve as an incentive to the serious and constant practice of gratitude and good works, as appears from the testimonies of Scripture, and the examples of the saints.

A13

Neither does renewed confidence or persevering produce licentiousness, or a disregard to piety in those who are recovering from backsliding; but it renders them much more careful and solicitous to continue in the ways of the Lord, which he hath ordained, that they who walk therein may maintain an assurance of persevering, lest by abusing his fatherly kindness, God should turn away his gracious countenance from them, to behold which is to the godly dearer than life: the withdrawing thereof is more bitter than death, and they in consequence hereof should fall into more grievous torments of conscience.

A14

And as it hath pleased God, by the preaching of the gospel, to begin this work of grace in us, so he preserves, continues, and perfects it by the hearing and reading of his Word, by meditation thereon, and by the exhortations, threatenings, and promises thereof, as well as by the use of the sacraments.

A15

The carnal mind is unable to comprehend this doctrine of the perseverance of the saints, and the certainty thereof; which God hath most abundantly revealed in his Word, for the glory of his name, and the consolation of pious souls, and which he impresses upon the hearts of the faithful. Satan abhors it; the world ridicules it; the ignorant and hypocrite abuse, and heretics oppose it; but the spouse of Christ hath always most tenderly loved and constantly defended it, as an inestimable treasure; and God, against whom neither counsel nor strength can prevail, will dispose her to continue this conduct to the end. Now, to this one God, Father, Son, and Holy Spirit, be honor and glory, forever. AMEN.

R1

Who teach: That the perseverance of the true believers is not a fruit of election, or a gift of God, gained by the death of Christ, but a condition of the new covenant, which (as they declare) man before his decisive election and justification must fulfill through his free will. For the Holy Scripture testifies that this follows out of election, and is given the elect in virtue of the death, the resurrection and intercession of Christ: "But the elect obtained it and the rest were hardened," Romans 11:7. Likewise: "He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things? Who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that condemneth? It is Christ Jesus that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ?" Romans 8:32-35.

R2

Who teach: That God does indeed provide the believer with sufficient powers to persevere, and is ever ready to preserve these in him, if he will do his duty; but that though all things, which are necessary to persevere in faith and which God will use to preserve faith, are made use of, it even then ever depends on the pleasure of the will whether it will persevere or not. For this idea contains an outspoken Pelagianism, and while it would make men free, it makes them robbers of God's honor, contrary to the prevailing agreement of the evangelical doctrine, which takes from man all cause of boasting, and ascribes all the praise for this favor to the grace of God alone; and contrary to the Apostle, who declares: "That it is God, who shall also confirm you unto the end, that ye be unreprovable in the day of our Lord Jesus Christ," I Corinthians 1:8.

R3

Who teach: That the true believers and regenerate not only can fall from justifying faith and likewise from grace and salvation wholly and to the end, but indeed often do fall from this and are lost forever. For this conception makes powerless the grace, justification, regeneration, and continued keeping by Christ, contrary to the expressed words of the Apostle Paul: "That while we were yet sinners Christ died for us. Much more then, being justified by his blood, shall we be saved from the wrath of God through him," Romans 5:8,9. And contrary to the Apostle John: "Whosoever is begotten of God doeth no sin, because his seed abideth in him; and he can not sin, because he is begotten of God," I John 3:9. And also contrary to the words of Jesus Christ: "I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand. My Father who hath given them to me, is greater than all; and no one is able to snatch them out of the Father's hand," John 10:28,29.

R4

Who teach: That true believers and regenerate can sin the sin unto death or against the Holy Spirit. Since the same Apostle John, after having spoken in the fifth chapter of his first epistle, vss. 16 and 17, of those who sin unto death and having forbidden to pray for them, immediately adds to this in vs. 18: "We know that whosoever is begotten of God sinneth not (meaning a sin of that character), but he that is begotten of God keepeth himself, and the evil one toucheth him not," I John 5:18.

R5

Who teach: That without a special revelation we can have no certainty of future perseverance in this life. For by this doctrine the sure comfort of all believers is taken away in this life, and the doubts of the papist are again introduced into the church, while the Holy Scriptures constantly deduce this assurance, not from a special and extraordinary revelation, but from the marks proper to the children of God and from the constant promises of God. So especially the Apostle Paul: "No creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord," Romans 8:39. And John declares: "And he that keepeth his commandments abideth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he gave us," I John 3:24.

R6

Who teach: That the doctrine of the certainty of perseverance and of salvation from its own character and nature is a cause of indolence and is injurious to godliness, good morals, prayers and other holy exercises, but that on the contrary it is praiseworthy to doubt. For these show that they do not know the power of divine grace and the working of the indwelling Holy Spirit. And they contradict the Apostle John, who teaches the opposite with express words in his first epistle: "Beloved, now are we the children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him, for we shall see him even as he is. And every one that hath this hope in him purifieth himself, even as he is pure," I John 3:2, 3. Furthermore, these are contradicted by the example of the saints, both of the Old and New Testament, who though they were assured of their perseverance and salvation, were nevertheless constant in prayers and other exercises of godliness.

R7

Who teach: That the faith of those, who believe for a time, does not differ from justifying and saving faith except only in duration. For Christ himself, in Matthew 13:20, Luke 8:13, and in other places, evidently notes, besides this duration, a threefold difference between those who believe only for a time and true believers, when he declares that the former receive the seed in stony ground, but the latter in the good ground or heart; that the former are without root, but that the latter have a firm root; that the former are without fruit, but that the latter bring forth their fruit in various measure, with constancy and steadfastness.

R8

Who teach: That it is not absurd that one having lost his first regeneration, is again and even often born anew. For these deny by this doctrine the incorruptibleness of the seed of God, whereby we are born again. Contrary to the testimony of the Apostle Peter: "Having been begotten again, not of corruptible seed, but of incorruptible," I Peter 1:23.

R9

Who teach: That Christ has in no place prayed that believers should infallibly continue in faith. For they contradict Christ himself, who says: "I have prayed for thee (Simon), that thy faith fail not," Luke 22:32; and the Evangelist John, who declares, that Christ has not prayed for the Apostles only, but also for those who through their word would believer: "Holy Father, keep them in thy name," and: "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil one," John 17:11, 15, 20.

1689 London Baptist Confession

1 Of the Holy Scriptures

1

The Holy Scripture is the only sufficient, certain, and infallible rule of all saving Knowledge, Faith and Obedience; 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 unexcusable; yet are they not sufficient to give that knowledge of God and His will, which is necessary unto Salvation. Therefore it pleased the Lord at sundry times, and in divers manners, to reveal himself, and to declare that His will unto his Church; and afterward 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; which maketh the Holy Scriptures to be most necessary, those former ways of Gods revealing his will unto his people being now ceased.

2

Under the Name of Holy Scripture or the Word of God written; are now contained all the Books of the Old and New Testament 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: Matthew, Mark, Luke, John, The Acts of the Apostles, Pauls Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Phillippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, to Titus, to 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.

3

The Books commonly called Apocrypha not being of Divine inspiration, are no part of the Canon (or rule) of the Scripture, and therefore are of no authority to the Church of God, nor to be any otherwise approved or made use of, then other humane writings.

4

The Authority of the Holy Scripture for which it ought to be believed dependeth not upon the testimony of any man, or Church; but wholly upon God (who is truth it self) the Author thereof; therefore it is to be received, because it is the Word of God.

5

We may be moved and induced by the testimony of the Church of God, to an high and reverent esteem of the Holy Scriptures; and the heavenliness of the matter, the efficacy of the Doctrine, and the Majesty of the stile, 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 mans salvation, and many other incomparable Excellencies, and intire perfections thereof, are arguments whereby it doth abundantly evidence it self to be the Word of God; yet notwithstanding; our full perswasion, 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.

6

The whole Councel of God concerning all things necessary for his own Glory, Mans Salvation, Faith and Life, is either expressely set down or necessarily contained in the Holy Scripture; unto which nothing at any time is to be added, whether by new Revelation of the Spirit, or traditions of men.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, and that there are some circumstances concerning the worship of God, and government of the Church common to humane 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.

7

All things in Scripture are not alike plain in themselves, nor alike clear unto all; 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 ordinary means, may attain to a sufficient understanding of them.

8

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; so as in all controversies of Religion the Church is finally to appeal unto them But because these original tongues are not known to all the people of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read and search them, therefore they are to be translated into the vulgar language of every Nation, unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may have hope.

9

The infallible rule of interpretation of Scripture is the Scripture it self: 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 by other places that speak more clearly.

10

The supream judge by which all controversies of Religion are to be determined, and all Decrees of Councels, opinions of antient 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 Scripture delivered by the Spirit, into which Scripture so delivered, our faith is finally resolved.

2 Of God and of the Holy Trinity

1

The Lord our God is but one only living, and true God; whose subsistence is in and of himself, infinite in being, and perfection, whose Essence cannot be comprehended by any but himself; a most pure spirit, invisible, without body, parts, or passions, who only hath immortality, dwelling in the light, which no man can approach unto, who is immutable, immense, eternal, incomprehensible, Almighty, every way infinit, most holy, most wise, most free, most absolute, working all things according to the councel of his own immutable, and most righteous will, for his own glory, most loving, gracious, merciful, long suffering, abundant in goodness and truth, forgiving iniquity, transgression and sin, the rewarder of them that diligently seek him, and withall most just, and terrible in his judgements, hating all sin, and who will by no means clear the guilty.

2

God having all life, glory, goodness, blessedness, in and of himself: is alone in, and unto himself all-sufficient, not standing in need of any Creature which he hath made, nor deriving any glory from them, but onely manifesting his own glory in, by, unto, and upon them, he is the alone fountain of all Being, of whom, through whom, and to whom are all things, and he hath most soveraign dominion over all creatures, to do by them, for them, or upon them, whatsoever himself pleaseth; in his sight all things are open and manifest, his knowledge is infinite, infallible, and independant upon the Creature, so as nothing is to him contingent, or uncertain; he is most holy in all his Councels, in all his Works, and in all his Commands; to him is due from Angels and men, whatsoever worship, service, or obedience as Creatures they owe unto the Creator, and whatever he is further pleased to require of them.

3

In this divine and infinite Being there are three subsistences, the Father the Word (or Son) and Holy Spirit, of one substance, power, and Eternity, each having the whole Divine Essence, yet the Essence undivided, the Father is of none neither begotten nor proceeding, the Son is Eternally begotten of the Father, the holy Spirit proceeding from the Father and the Son, all infinite, without beginning, therefore but one God, who is not to be divided in nature and Being; but distinguished by several peculiar, relative properties, and personal relations; which doctrine of the Trinity is the foundation of all our Communion with God, and comfortable dependance on him.

3 Of God's Decree

1

God hath Decreed in himself from all Eternity, by the most wise and holy Councel of his own will, freely and unchangeably, all things whatsoever comes to passe; yet so as thereby is God neither the author of sin, nor hath fellowship with any therein, nor is violence offered to the will of the Creature, nor yet is the liberty, or contingency of second causes taken away, but rather established, in which appears his wisdom in disposing all things, and power, and faithfulness in accomplishing his Decree.

2

Although God knoweth whatsoever may, or can come to passe upon all supposed conditions; yet hath he not Decreed anything, because he foresaw it as future, or as that which would come to pass upon such conditions.

3

By the decree of God for the manifestation of his glory some men and Angels, are predestinated, or fore-ordained to Eternal Life, through Jesus Christ to the praise of his glorious grace; others being left to act in their sin to their just condemnation, to the praise of his glorious justice.

4

These Angels and Men thus predestinated, and fore-ordained, are particularly, and unchangeably designed; and their number so certain, and definite, that it cannot be either increased, or diminished.

5

Those of mankind that are predestinated to life, God before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret Councel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his meer free grace and love; without any other thing in the creature as a condition or cause moving him thereunto.

6

As God hath appointed the Elect unto glory, so he hath by the eternal and most free purpose of his will, fore-ordained all the means thereunto, wherefore they who are elected, being faln in Adam, are redeemed by Christ, are effectually called unto faith in Christ, by his spirit working in due season, are justifyed, adopted, sanctified, and kept by his power through faith unto salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the Elect only.

7

The Doctrine of this high mystery of predestination, is to be handled with special prudence, and care; that men attending the will of God revealed in his word, and yeilding obedience thereunto, may from the certainty of their effectual vocation, be assured of their eternal election; so shall this doctrine afford matter of praise, reverence, and admiration of God, and of humility, diligence, and abundant consolation, to all that sincerely obey the Gospel.

4 Of Creation

1

In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the glory of his eternal power, wisdom, and goodness, to Create or make the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.

2

After God had made all other Creatures, he Created man, male and female, with reasonable and immortal souls, rendring them fit unto that life to God; for which they were Created; being made after the image of God, in knowledge, righteousness, and true holyness; having the Law of God written in their hearts, and power to fulfill it; and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject to change.

3

Besides the Law written in their hearts, they received a command not to eat of the tree of knowledge of good and evil; which whilst they kept, they were happy in their Communion with God, and had dominion over the Creatures.

5 Of Divine Providence

1

God the good Creator of all things, in his infinite power, and wisdom, doth uphold, direct, dispose, and govern all Creatures, and things, from the greatest even to the least, by his most wise and holy providence, to the end for the which they were Created; according unto his infallible foreknowledge, and the free and immutable Councel of his own will; to the praise of the glory of his wisdom, power, justice, infinite goodness and mercy.

2

Although in relation to the foreknowledge and Decree of God, the first cause, all things come to pass immutably and infallibly; so that there is not any thing, befalls any by chance, or without his Providence; yet by the same Providence he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.

3

God in his ordinary Providence maketh use of means; yet is free to work, without, above, and against them at his pleasure.

4

The Almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his Providence, that his determinate Councel extendeth it self even to the first fall, and all other sinful actions both of Angels, and Men; (and that not by a bare permission) which also he most wisely and powerfully boundeth, and otherwise ordereth, and governeth, in a manifold dispensation to his most holy ends: yet so, as the sinfulness of their acts proceedeth 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.

5

The most wise, righteous, and gracious God, doth oftentimes, leave for a season his own children to manifold temptations, and the corruptions of their own heart, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close, and constant dependence for their support, upon himself; and to make them more watchful against all future occasions of sin, and for other just and holy ends.

6

As for those wicked and ungodly men, whom God as a righteous judge, for former sin doth blind and harden; from them he not only withholdeth his Grace, whereby they might have been inlightned in their understanding, and wrought upon in their hearts: But sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruptions makes occasion of sin; and withall gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass, that they harden themselves, even under those means which God useth for the softning of others.

7

As the Providence of God doth in general reach to all Creatures, so after a most special manner it taketh care of his Church, and disposeth of all things to the good thereof.

6 Of the Fall of Man, of Sin, and of the Punishment thereof

1

Although God created Man upright, and perfect, and gave him a righteous law, which had been unto life had he kept it, and threatned death upon the breach thereof; yet he did not long abide in this honour; Satan using the subtilty of the serpent to seduce Eve, then by her seducing Adam, who without any compulsion, did wilfully transgress the Law of their Creation, and the command given unto them, in eating the forbidden fruit; which God was pleased according to his wise and holy Councel to permit, having purposed to order it, to his own glory.

2

Our first Parents by this Sin, fell from their original righteousness and communion with God, and we in them, whereby death came upon all; all becoming dead in Sin, and wholly defiled, in all the faculties, and parts, of soul, and body.

3

They being the root, and by Gods appointment, standing in the room, and stead of all mankind; the guilt of the Sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation, being now conceived in Sin, and by nature children of wrath, the servants of Sin, the subjects of death and all other miseries, spiritual, temporal and eternal, unless the Lord Jesus set them free.

4

From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.

5

The corruption of nature, during this Life, doth remain in those that are regenerated: and although it be through Christ pardoned, and mortified, yet both it self, and the first motions thereof, are truely and properly Sin.

7 Of God's Covenant

1

The distance between God and the Creature is so great, that although reasonable Creatures do owe obedience unto him as their Creator, yet they could never have attained the reward of Life, but by some voluntary condescension on Gods part, which he hath been pleased to express, by way of Covenant.

2

Moreover Man having brought himself under the curse of the Law by his fall, it pleased the Lord to make a Covenant of Grace wherein he freely offereth unto Sinners, Life and Salvation by Jesus Christ, requiring of them Faith in him, that they may be saved; and promising to give unto all those that are ordained unto eternal Life, his holy Spirit, to make them willing, and able to believe.

3

This Covenant is revealed in the Gospel; first of all to Adam in the promise of Salvation by the seed of the woman, and afterwards by farther steps, untill the full discovery thereof was compleated in the new Testament; and it is founded in that Eternal Covenant transaction, that was between the Father and the Son, about the Redemption of the Elect; and it is alone by the Grace of this Covenant, that all of the posterity of fallen Adam, that ever were saved, did obtain life and a blessed immortality; Man being now utterly uncapable of acceptance with God upon those terms, on which Adam stood in his state of innocency.

8 Of Christ the Mediator

1

It pleased God in his eternal purpose, to chuse and ordain the Lord Jesus his only begotten Son, according to the Covenant made between them both, to be the Mediator between God and Man; the Prophet, Priest and King; Head and Saviour of his Church, the heir of all things, and judge of the world: Unto whom he did from all Eternity give a people to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.

2

The Son of God, the second Person in the Holy Trinity, being very and eternal God, the brightness of the Fathers glory, of one substance and equal with him: who made the World, who upholdeth and governeth all things he hath made: did when the fullness of time was come take unto him mans nature, with all the Essential properties, and common infirmities thereof, yet without sin: being conceived by the Holy Spirit in the Womb of the Virgin Mary, the Holy Spirit coming down upon her, and the power of the most High overshadowing her, and so was made of a Woman, of the Tribe of Judah, of the Seed of Abraham, and David according to the Scriptures: So that two whole, perfect, and distinct natures, were inseparably joined together in one Person: without conversion, composition, or confusion: which Person is very God, and very Man; yet one Christ, the only Mediator between God and Man.

3

The Lord Jesus in his humane nature thus united to the divine, in the Person of the Son, was sanctified, and anointed with the Holy Spirit, above measure; having in him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fullness should dwell: To the end that being holy, harmless, undefiled, and full of Grace, and Truth, he might be throughly furnished to execute the office of a Mediator, and Surety; which office he took not upon himself, but was thereunto called by his Father; who also put all power and judgement in his hand, and gave him Commandement to execute the same.

4

This office the Lord Jesus did most willingly undertake, which that he might discharge he was made under the Law, and did perfectly fulfill it, and underwent the punishment due to us, which we should have born and suffered, being made Sin and a Curse for us: enduring most grievous sorrows in his Soul; and most painful sufferings in his body; was crucified, and died, and remained in the state of the dead; yet saw no corruption: on the third day he arose from the dead, with the same body in which he suffered; with which he also ascended into heaven: and there sitteth at the right hand of his Father, making intercession; and shall return to judge Men and Angels, at the end of the World.

5

The Lord Jesus by his perfect obedience and sacrifice of himself, which he through the Eternal Spirit once offered up unto God, hath fully satisfied the Justice of God, procured reconciliation, and purchased an Everlasting inheritance in the Kingdom of Heaven, for all those whom the Father hath given unto him.

6

Although the price of Redemption was not actually paid by Christ, till after his Incarnation, yet the vertue, efficacy, and benefit thereof were communicated to the Elect in all ages successively, from the beginning of the World, in and by those Promises, Types, and Sacrifices, wherein he was revealed, and signified to be the Seed of the Woman, which should bruise the Serpents head; and the Lamb slain from the foundation of the World: Being the same yesterday, and to day, and for ever.

7

Christ in the work of Mediation acteth according to both natures, by each nature doing that which is proper to it self; yet by reason of the Unity of the Person, that which is proper to one nature, is sometimes in Scripture attributed to the Person denominated by the other nature.

8

To all those for whom Christ hath obtained eternal redemption, he doth certainly, and effectually apply, and communicate the same; making intercession for them, uniting them to himself by his spirit, revealing unto them, in and by the word, the mystery of salvation; perswading them to believe, and obey; governing their hearts by his word and spirit, and overcoming all their enemies by his Almighty power, and wisdom; in such manner, and wayes as are most consonant to his wonderful, and unsearchable dispensation; and all of free, and absolute Grace, without any condition foreseen in them, to procure it.

9

This office of Mediator between God and Man, is proper onely to Christ, who is the Prophet, Priest, and King of the Church of God; and may not be either in whole, or any part thereof transfer'd from him to any other.

10

This number and order of Offices is necessary; for in respect of our ignorance, we stand in need of his prophetical Office; and in respect of our alienation from God, and imperfection of the best of our services, we need his Priestly office, to reconcile us, and present us acceptable unto God: and in respect our averseness, and utter inability to return to God, and for our rescue, and security from our spiritual adversaries, we need his Kingly office, to convince, subdue, draw, uphold, deliver, and preserve us to his Heavenly Kingdome.

9 Of Free Will

1

God hath indued the Will of Man, with that natural liberty, and power of acting upon choice; that it is neither forced, nor by any necessity of nature determined to do good or evil.

2

Man in his state of innocency, had freedom, and power, to will, and to do that which was good, and well-pleasing to God; but yet was mutable, so that he might fall from it.

3

Man by his fall into a state of sin hath wholly lost all ability of Will, to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in Sin, is not able, by his own strength, to convert himself; or to prepare himself thereunto.

4

When God converts a sinner, and translates him into the state of Grace he freeth him from his natural bondage under sin, and by his grace alone, enables him freely to will, and to do that which is spiritually good; yet so as that by reason of his remaining corruptions he doth not perfectly nor only will that which is good; but doth also will that which is evil.

5

The Will of Man is made perfectly, and immutably free to good alone, in the state of Glory only.

10 Of Effectual Calling

1

Those whom God hath predestinated unto Life, he is pleased in his appointed, and accepted time, effectually to call by his word, and Spirit, out of that state of sin, and death, in which they are by nature, to grace and Salvation by Jesus Christ; inlightning their minds, spiritually, and savingly to understand the things of God; taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and by his Almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his Grace.

2

This Effectual Call is of God's free, and special grace alone, not from any thing at all foreseen in man, nor from any power, or agency in the Creature, coworking with his special Grace, the Creature being wholly passive therein, being dead in sins and trespasses, until being quickned & renewed by the holy Spirit, he is thereby enabled to answer this call, and to embrace the Grace offered and conveyed in it; and that by no less power, then that which raised up Christ from the dead.

3

Elect Infants dying in infancy, are regenerated and saved by Christ through the Spirit; who worketh when, and where, and how he pleaseth: so also are all other elect persons, who are uncapable of being outwardly called by the Ministry of the Word.

4

Others not elected, although they may be called by the Ministry of the word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will, nor can truly come to Christ; and therefore cannot be saved: much less can men that receive not the Christian Religion be saved; be they never so diligent to frame their lives according to the light of nature, and the Law of that Religion they do profess.

11 Of Justification

1

Those whom God Effectually calleth, he also freely justifieth, not by infusing Righteousness into them, but by pardoning their sins, and by accounting, and accepting their Persons as Righteous; not for any thing wrought in them, or done by them, but for Christ's sake alone, not by imputing faith it self, the act of beleiving, or any other evangelical obedience to them, as their Righteousness; but by imputing Christs active obedience unto the whole Law, and passive obedience in his death, for their whole and sole Righteousnnss, they receiving, and resting on him, and his Righteousness, by Faith; which faith they have not of themselves, it is the gift of God.

2

Faith thus receiving and resting on Christ, and his Righteousness, is the alone instrument of Justification: yet it is not alone in the person justified, but is ever accompanied with all other saving Graces, and is no dead faith, but worketh by love.

3

Christ by his obedience, and death, did fully discharge the debt of all those that are justified; and did by the sacrifice of himself, in the blood of his cross, undergoing in their stead, the penalty due unto them: make a proper, real and full satisfaction to Gods justice in their behalf: yet in asmuch as he was given by the Father for them, and his Obedience and Satisfaction accepted in their stead, and both freely, not for any thing in them; their Justification is only of Free Grace, that both the exact justice and rich Grace of God, might be glorified in the Justification of sinners.

4

God did from all eternity decreeto justifie all the Elect, and Christ did in the fulness of time die for their sins, and rise again for their Justification; Nevertheless they are not justified personally, untill the Holy Spirit, doth in due time actually apply Christ unto them.

5

God doth continue to Forgive the sins of those that are justified, and although they can never fall from the state of justication; yet they may by their sins fall under Gods Fatherly displeasure; and in that condition, they have not usually the light of his Countenance restored unto them, untill they humble themselves, confess their sins, beg pardon, and renew their faith, and repentance.

6

The Justification of Believers under the Old Testament was in all these respects, one and the same with the justification of Believers under the New Tement.

12 Of Adoption

1

All those that are justified, God vouchsafed, in, and for the sake of his only Son Jesus Christ, to make partakers of the Grace of Adoption; by which they are taken into the number, and enjoy the Liberties, and Priveledges of Children of God; have his name put upon them, receive the Spirit of Adoption, have access to the throne of Grace with boldness, are enabled to cry Abba, Father, are pitied, protected, provided for, and chastned by him, as by a Father; yet never cast off; but sealed to the day of Redemption, and inherit the promises, as heirs, of everlasting Salvation.

13 Of Sanctification

1

They who are united to Christ, Effectually called, and regenerated, having a new heart, and a new Spirit created in them, through the vertue of Christ's death, and Resurrection; are also farther sanctified, really, and personally, through the same vertue, by his word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof, are more and more weakned, and mortified; and they more and more quickened, and strengthned in all saving graces, to the practice of all true holyness, without which no man shall see the Lord.

2

This Sanctification is throughout, in the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part, whence ariseth a continual, and irreconcilable war; the Flesh lusting against the Spirit, and the Spirit against the Flesh.

3

In which war, although the remaining corruption for a time may much prevail; yet through the continual supply of strength from the sanctifying Spirit of Christ the regenerate part doth overcome; and so the Saints grow in Grace, perfecting holiness in the fear of God, pressing after an heavenly life, in Evangelical Obedience to all the commands which Christ as Head and King, in his Word hath prescribed to them.

14 Of Saving Faith

1

The Grace of Faith, whereby the Elect are enabled to beleive to the saving of their souls, is the work of the Spirit of Christ in their hearts; and is ordinarily wrought by the Ministry of the Word; by which also, and by the administration of Baptisme, and the Lords Supper, Prayer and other Means appointed of God, it is increased, and strengthned.

2

By this Faith, a Christian believeth to be true, whatsoever is revealed in the Word, for the Authority of God himself; and also apprehendeth an excellency therein, above all other Writings; and all things in the world: as it bears forth the Glory of God in his Attributes, the excellency of Christ in his Nature and Offices; and the Power and Fullness of the Holy Spirit in his Workings, and Operations; and so is enabled to cast his Soul upon the truth thus beleived; and also acteth differently, upon that which each particular, passage thereof containeth; yeilding obedience to the commands, trembling at the threatnings, and embracing the promises of God, for this life, and that which is to come: But the principal acts of Saving Faith, have immediate relation to Christ, accepting, receiving, and resting upon him alone, for Justification, Sanctification, and Eternal Life, by vertue of the Covenant of Grace.

3

This Faith although it be different in degrees, and may be weak, or strong; yet it is in the least degree of it, different in the kind, or nature of it (as is all other saving Grace) from the Faith, and common grace of temporary beleivers; and therefore though it may be many times assailed, and weakned; yet it gets the victory; growing up in many, to the attainment of a full assurance through Christ, who is both the Author and finisher of our Faith.

15 Of Repentance unto Life and Salvation

1

Such of the Elect as are converted at riper years, having sometimes lived in the state of nature, and therein served divers lusts and pleasures, God in their Effectual Calling giveth them Repentance unto Life.

2

Whereas there is none that doth good, and sinneth not; and the best of men may through the power, and deceitfulness of their corruption dwelling in them, with the prevalency of temptation, fall into great sins, and provocations; God hath in the Covenant of Grace, mercifully provided that Beleivers so sinning, and falling, be renewed through Repentance unto Salvation.

3

This saving Repentance is an evangelical Grace, whereby a person being by the Holy Spirit made sensible of the manifold evils of his sin, doth, by Faith in Christ, humble himself for it, with godly sorrow, detestation of it, and self abhorrency; praying for pardon, and strength of grace, with a purpose and endeavour by supplies of the Spirit, to walk before God unto all well pleasing in all things.

4

As Repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof; so it is every mans duty, to repent of his particular known sins, particularly.

5

Such is the provision which God hath made through Christ in the Covenant of Grace, for the preservation of Believers unto Salvation, that although there is no sin so small, but it deserves damnation; yet there is no sin so great, that it shall bring damnation on them that repent; which makes the constant preaching of Repentance necessary.

16 Of Good Works

1

Good Works are only such as God hath commanded in his Holy word; and not such as without the warrant thereof, are devised by men, out of blind zeal, or upon any pretence of good intentions.

2

These good works, done in obedience to Gods commandments, are the fruits, and evidences of a true, and lively faith; and by them Believers manifest their thankfullness, strengthen their assurance, edifie their brethren, adorn the profession of the Gospel, stop the mouths of the adversaries and glorifie God whose workmanship they are, created in Christ Jesus thereunto, that having their fruit unto holiness, they may have the end eternal life.

3

Their ability to do good works, is not at all of themselves; but wholly from the Spirit of Christ; and that they may be enabled thereunto, besides the graces they have already received, there is necessary an actual influence of the same Holy Spirit, to work in them to will, and to do, of his good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the Grace of God that is in them.

4

They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to superrogate, and to do more then God requires, as that they fall short of much which in duty they are bound to do.

5

We cannot by our best works merit pardon of Sin or Eternal Life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and the infinite distance that is between us and God, whom by them we can neither profit, nor satisfie for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants; and because as they are good they proceed from his Spirit, and as they are wrought by us they are defiled and mixed with so much weakness and imperfection that they cannot endure the severity of Gods judgement.

6

Yet notwithstanding the persons of Believers being accepted through Christ their good works also are accepted in him; not as though they were in this life wholly unblameable and unreprovable in Gods sight; but that he looking upon them in his Son is pleased to accept and reward that which is sincere although accompanied with many weaknesses and imperfections.

7

Works done by unregenerate men although for the matter of them they may be things which God commands, and of good use, both to themselves and others; yet because they proceed not from a heart purified by faith, nor are done in a right manner according to the word, nor to a right end the glory of God; they are therefore sinful and cannot please God; nor make a man meet to receive grace from God; and yet their neglect of them is more sinful and displeasing to God.

17 Of The Perseverance of the Saints

1

Those whom God hath accepted in the beloved, effectually called and Sanctified by his Spirit, and given the precious faith of his Elect unto, can neither totally nor finally fall from the state of grace; but shall certainly persevere therein to the end and be eternally saved, seeing the gifts and callings of God are without Repentance, (whence he still begets and nourisheth in them Faith, Repentance, Love, Joy, Hope, and all the graces of the Spirit unto immortality) and though many storms and floods arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastned upon: notwithstanding through unbelief and the temptations of Satan the sensible sight of the light and love of God, may for a time be clouded, and obscured from them, yet he is still the same and they shall be sure to be kept by the power of God unto Salvation, where they shall enjoy their purchased possession, they being engraven upon the palm of his hands, and their names having been written in the book of life from all Eternity.

2

This perseverance of the Saints depends not upon their own free will; but upon the immutability of the decree of Election flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ and Union with him, the oath of God, the abiding of his Spirit & the seed of God within them, and the nature of the Covenant of Grace from all which ariseth also the certainty and infallibility thereof.

3

And though they may through the temptation of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of means of their preservation fall into grievous sins, and for a time continue therein; whereby they incur Gods displeasure, and grieve his holy Spirit, come to have their graces and comforts impaired have their hearts hardened, and their Consciences wounded, hurt, and scandalize others, and bring temporal judgements upon themselves: yet they shall renew their repentance and be preserved through faith in Christ Jesus to the end.

18 Of the Assurance of Grace and Salvation

1

Although temporary Believers, and other unregenerate men, may vainly deceive themselves with false hopes, and carnal presumptions, of being in the favour of God, and state of salvation, which hope of theirs shall perish; yet such as truely believe in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good Conscience before him, may in this life be certainly assured that they are in the state of Grace; and may rejoyce in the hope of the glory of God which hope shall never make them ashamed.

2

This certainty is not a bare conjectural, and probable perswasion, grounded upon a fallible hope; but an infallible assurance of faith founded on the Blood and Righteousness of Christ revealed in the Gospel; and also upon the inward evidence of those graces of the Spirit unto which promises are made, and on the testimony of the Spirit of adoption, witnessing with our Spirits that we are the children of God; and as a fruit thereof keeping the heart both humble and holy.

3

This infallible assurance doth not so belong to the essence of faith, but that a true Believer, may wait long and conflict with many difficulties before he be partaker of it; yet being enabled by the Spirit to know the things which are freely given him of God, he may without extraordinary revelation in the right use of means attain thereunto: and therefore it is the duty of every one, to give all diligence to make their Calling and Election sure, that thereby his heart may be enlarged in peace and joy in the holy Spirit, in love and thankfulness to God, and in strength and chearfulness in the duties of obedience, the proper fruits of this Assurance; so far is it from inclining men to looseness.

4

True Believers may have the assurance of their Salvation divers ways shaken, diminished, and intermitted; as by negligence in preserving of it, by falling into som special Sin, which woundeth the Conscience, and grieveth the Spirit, by some sudden or vehement temptation, by Gods withdrawing the light of his countenance and suffering even such as fear him to walk in darkness and to have no light; yet are they never destitute of the seed of God, and Life of Faith, that Love of Christ, and the brethren, that sincerity of Heart, and Conscience of duty, out of which by the operation of the Spirit, this Assurance may in due time be revived: and by the which in the mean time they are preserved from utter despair.

19 Of the Law of God

1

God gave to Adam a Law of universal obedience, written in his Heart, and a particular precept of not eating the Fruit of the tree of knowledge of good and evil; by which he bound him, and all his posterity to personal entire exact and perpetual obedience; promised life upon the fulfilling, and threatned death upon the breach of it; and indued him with power and ability to keep it.

2

The same Law that was first written in the heart of man, continued to be a perfect rule of Righteousness after the fall; & was delivered by God upon Mount Sinai, in Ten Commandments and written in two Tables; the four first containing our duty towards God, and the other six our duty to man.

3

Besides this Law commonly called moral, God was pleased to give to the people of Israel Ceremonial Laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions of moral duties, all which Ceremonial Laws being appointed only to the time of reformation, are by Jesus Christ the true Messiah and only Law-giver who was furnished with power from the Father, for that end, abrogated and taken away.

4

To them also he gave sundry judicial Laws, which expired together with the state of that people, not obliging any now by vertue of that institution; their general equity onely, being of moral use.

5

The moral Law doth for ever bind all, as well justified persons as others, to the obedience thereof, and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator; who gave it: Neither doth Christ in the Gospel any way dissolve, but much strengthen this obligation.

6

Although true Believers be not under the Law, as a Covenant of Works, to be thereby Justified or condemned; yet it is of great use to them as well as to others: in that, as a Rule of Life, informing them of the Will of God, and their Duty, it directs and binds them, to walk accordingly; discovering also the sinfull pollutions of their Natures, Hearts and Lives; so as Examining themselves thereby, they may come to further Conviction of, Humiliation for, and Hatred against Sin; together with a clearer sight of the need they have of Christ and the perfection of his Obedience: It is likewise of use to the Regenerate to restrain their Corruptions, in that it forbids Sin; and the Threatnings of it serve to shew what even their Sins deserve; and what afflictions in this Life they may expect for them, although free'd from the Curse and unallayed Rigor thereof. The Promises of it likewise shew them Gods approbation of Obedience, and what blessings they may expect upon the performance thereof, though not as due to them by the Law as a Covenant of Works; so as mans doing Good and refraining from Evil, because the Law incourageth to the one and deterreth from the other, is no Evidence of his being under the Law and not under Grace.

7

Neither are the forementioned uses of the Law contrary to the Grace of the Gospel; but do sweetly comply with it; the Spirit of Christ subduing and inabling the Will of man, to do that freely and chearfully, which the will of God revealed in the Law, requireth to be done.

20 Of Christian Liberty and Liberty of Conscience

1

The Covenant of Works being broken by Sin, and made unprofitable unto Life; God was pleased to give forth the promise of Christ, the Seed of the Woman, as the means of calling the Elect, and begetting in them Faith and Repentance; in this Promise, the Gospel, as to the substance of it, was revealed, and therein Effectual, for the Conversion and Salvation of Sinners.

2

This Promise of Christ, and Salvation by him, is revealed only by the Word of God; neither do the Works of Creation, or Providence, with the light of Nature, make discovery of Christ, or of Grace by him; so much as in a general, or obscure way; much less that men destitute of the Revelation of him by the Promise, or Gospel; should be enabled thereby, to attain saving Faith, or Repentance.

3

The Revelation of the Gospel unto Sinners, made in divers times, and by sundry parts; with the addition of Promises, and Precepts for the Obedience required therein, as to the Nations, and Persons, to whom it is granted, is meerly of the Soveraign Will and good Pleasure of God; not being annexed by vertue of any Promise, to the due improvement of mens natural abilities, by vertue of Common light received, without it; which none ever did make, or can so do: And therefore in all Ages the preaching of the Gospel hath been granted unto persons and Nations, as to the extent, or streightning of it, in great variety, according to the Councell of the Will of God.

4

Although the Gospel be the only outward means, of revealing Christ, and saving Grace; and is, as such, abundantly sufficient thereunto; yet that men who are dead in Trespasses, may be born again, Quickned or Regenerated; there is moreover necessary, an effectual, insuperable work of the Holy Spirit, upon the whole Soul, for the producing in them a new spiritual Life; without which no other means will effect their Conversion unto God.

21 Of Christian Liberty and Liberty of Consciencey

1

The Liberty which Christ hath purchased for Believers under the Gospel, consists in their freedom from the guilt of Sin, the condemning wrath of God, the Rigour and Curse of the Law; and in their being delivered from this present evil World, Bondage to Satan, and Dominion of Sin; from the Evil of Afflictions; the Fear, and Sting of Death, the Victory of the Grave, and Everlasting Damnation; as also in their free access to God; and their yielding Obedience unto him not out of a slavish fear, but a Child-like love, and willing mind.

2

God alone is Lord of the Conscience, and hath left it free from the Doctrines and Commandments of men, which are in any thing contrary to his Word, or not contained in it. So that to Believe such Doctrines, or obey such Commands out of Conscience, is to betray true liberty of Conscience; and the requiring of an implicit Faith, and absolute and blind Obedience, is to destroy Liberty of Conscience, and Reason also.

3

They who upon pretence of Christian Liberty do practice any sin, or cherish any sinfull lust; as they do thereby pervert the main design of the Grace of the Gospel, to their own Destruction; so they wholy destroy the end of Christian Liberty, which is, that being delivered out of the hands of all our Enemies we might serve the Lord without fear in Holiness, and Righteousness before him, all the days of our Life.

22 Of Religious Worship and the Sabbath Day

1

The light of Nature shews that there is a God, who hath Lordship, and Soveraigntye over all; is just, good, and doth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the Heart, and all the Soul, and with all the Might. But the acceptable way of Worshipping the true God, is instituted by himself; and so limited by his own revealed will, that he may not be Worshipped according to the imaginations, and devices of Men, or the suggestions of Satan, under any visible representations, or any other way, not prescribed in the Holy Scriptures.

2

Religious Worship is to be given to God the Father, Son, and Holy Spirit, and to him alone; not to Angels, Saints, or any other Creatures; and since the fall, not without a Mediator, nor in the Mediation of any other but Christ alone.

3

Prayer with thanksgiving, being one special part of natural worship, is by God required of all men. But that it may be accepted, it is to be made in the Name of the Son, by the help of the Spirit, according to his Will; with understanding, reverence, humility, fervency, faith, love, and perseverance; and when with others, in a known tongue.

4

Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.

5

The reading of the Scriptures, Preaching, and hearing the word of God, teaching and admonishing one another in Psalms, Hymns and Spiritual songs, singing with grace in our Hearts to the Lord; as also the Administration of Baptism, and the Lords Supper are all parts of Religious worship of God, to be performed in obedience to him, with understanding, faith, reverence, and godly fear; moreover solemn humiliation with fastings; and thanksgiving upon special occasions, ought to be used in an holy and religious manner.

6

Neither Prayer, nor any other part of Religious worship, is now under the Gospel tied unto, or made more acceptable by, any place in which it is performed, or towards which it is directed; but God is to be worshipped every where in Spirit, and in truth; as in private families daily, and in secret each one by himself, so more solemnly in the publick Assemblies, which are not carelessely, nor wilfuly, to be neglected, or forsaken, when God by his word, or providence calleth thereunto.

7

As it is of the Law of nature, that in general a proportion of time by Gods appointment, be set a part for the Worship of God; so by his Word in a positive-moral, and perpetual Commandement, binding all men, in all Ages, he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him, which from the beginning of the World to the Resurrection of Christ, was the last day of the week; and from the resurrection of Christ, was changed into the first day of the week which is called the Lords day; and is to be continued to the end of the World, as the Christian Sabbath; the observation of the last day of the week being abolished.

8

The Sabbath is then kept holy unto the Lord, when men after a due preparing of their hearts, and ordering their common affairs aforehand, do not only observe an holy rest all the day, from their own works, words, and thoughts, about their worldly employment, and recreations, but also are taken up the whole time in the publick and private exercises of his worship, and in the duties of necessity and mercy.

23 Of Lawful Oaths and Vows

1

A lawful Oath is a part of religious worship, wherein the person swearing in Truth, Righteousness, and Judgement, solemnly calleth God to witness what he sweareth; and to judge him according to the Truth or falseness thereof.

2

The Name of God only is that by which men ought to swear; and therein it is to be used, with all Holy Fear and reverence, therefore to swear vainly or rashly by that glorious, and dreadful name; or to swear at all by any other thing, is sinful and to be abhorred; yet as in matter of weight and moment for confirmation of truth, and ending all strife, an Oath is warranted by the Word of God; so a lawful Oath being imposed, by lawful Authority, in such matters, ought to be taken.

3

Whosoever taketh an Oath warranted by the Word of God, ought duely to consider the weightiness of so solemn an act; and therein to avouch nothing, but what he knoweth to be the truth; for that by rash, false, and vain Oaths the Lord is provoked, and for them this Land mournes.

4

An Oath is to be taken in the plain, and common sense of the words; without equivocation, or mental reservation.

5

A Vow which is not to be made to any Creature, but to God alone, is to be made and performed with all Religious care, and faithfulness: But Popish Monastical Vows, of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious, and sinful snares, in which no Christian may intangle himself.

24 Of the Civil Magistrate

1

God the supream Lord, and King of all the World, hath ordained Civil Magistrates to be under him, over the people for his own glory, and the publick good; and to this end hath armed them with the power of the Sword, for defence and encouragement of them that do good, and for the punishment of evil doers.

2

It is lawful for Christians to Accept, and Execute the Office of a Magistrate when called thereunto; in the management whereof, as they ought especially to maintain Justice, and Peace, according to the wholsome Laws of each Kingdome, and Commonwealth: so for that end they may lawfully now under the New Testament wage war upon just and necessary occasions.

3

Civil Magistrates being set up by God, for the ends aforesaid; subjection in all lawful things commanded by them, ought to be yeilded by us, in the Lord; not only for wrath but for Conscience sake; and we ought to make supplications and prayers for Kings, and all that are in Authority, that under them we may live a quiet and peaceable life, in all godliness and honesty.

25 Of the Civil Magistrate

1

Marriage is to be between one Man and one Woman; neither is it lawful for any man to have more then one Wife, nor for any Woman to have more then one Husband at the same time.

2

Marriage was ordained for the mutual help of Husband and Wife, for the increase of Man-kind, with a legitimate issue, and for preventing of uncleanness.

3

It is lawful for all sorts of people to Marry, who are able with judgment to give their consent; yet it is the duty of Christians to marry in the Lord, and therefore such as profess the true Religion, should not Marry with Infidels, or Idolaters; neither should such as are godly be unequally yoked, by marrying with such as are wicked, in their life, or maintain damnable Heresie.

4

Marriage ought not to be within the degrees of consanguinity, or Affinity forbidden in the word; nor can such incestuous Marriage ever be made lawful, by any law of Man or consent of parties, so as those persons may live together as Man and Wife.

26 Of the Church

1

The Catholick or universal Church, which (with respect to the internal work of the Spirit, and truth of grace) may be called invisible, consists of the whole number of the Elect, that have been, are, or shall be gathered into one, under Christ the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.

2

All persons throughout the world, professing the faith of the Gospel, and obedience unto God by Christ, according unto it; not destroying their own profession by any Errors everting the foundation, or unholyness of conversation, are and may be called visible Saints; and of such ought all particular Congregations to be constituted.

3

The purest Churches under heaven are subject to mixture, and error; and som have so degenerated as to become no Churches of Christ, but Synagogues of Satan; nevertheless Christ always hath had, and ever shall have a Kingdome in this world, to the end thereof, of such as believe in him, and make profession of his Name.

4

The Lord Jesus Christ is the Head of the Church, in whom by the appointment of the Father, all power for the calling, institution, order, or Government of the Church, is invested in a supream & soveraigne manner, neither can the Pope of Rome in any sense be head thereof, but is that Antichrist, that Man of sin, and Son of perdition, that exalteth himself in the Church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.

5

In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth out of the World unto himself, through the Ministry of his word, by his Spirit, those that are given unto him by his Father; that they may walk before him in all the ways of obedience, which he prescribeth to them in his Word. Those thus called he commandeth to walk together in particular societies, or Churches, for their mutual edification; and the due performance of that publick worship, which he requireth of them in the World.

6

The Members of these Churches are Saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together according to the appointment of Christ, giving up themselves, to the Lord & one to another by the will of God, in professed subjection to the Ordinances of the Gospel.

7

To each of these Churches thus gathered, according to his mind, declared in his word, he hath given all that power and authority, which is any way needfull, for their carrying on that order in worship, and discipline, which he hath instituted for them to observe; with commands, and rules, for the due and right exerting, and executing of that power.

8

A particular Church gathered, and compleatly Organized, according to the mind of Christ, consists of Officers, and Members; And the Officers appointed by Christ to be chosen and set apart by the Church (so called and gathered) for the peculiar Administration of Ordinances, and Execution of Power, or Duty, which he intrusts them with, or calls them to, to be continued to the end of the World are Bishops or Elders and Deacons.

9

The way appointed by Christ for the Calling of any person, fitted, and gifted by the Holy Spirit, unto the Office of Bishop, or Elder, in a Church, is, that he be chosen thereunto by the common suffrage of the Church it self; and Solemnly set apart by Fasting and Prayer, with imposition of hands of the Eldership of the Church, if there be any before Constituted therein; And of a Deacon that he be chosen by the like suffrage, and set apart by Prayer, and the like Imposition of hands.

10

The work of Pastors being constantly to attend the Service of Christ, in his Churches, in the Ministry of the Word, and Prayer, with watching for their Souls, as they that must give an account to him; it is incumbent on the Churches to whom they Minister, not only to give them all due respect, but also to communicate to them of all their good things according to their ability, so as they may have a comfortable supply, without being themselves entangled in Secular Affairs; and may also be capable of exercising Hospitality toward others; and this is required by the Law of Nature, and by the Express order of our Lord Jesus, who hath ordained that they that preach the Gospel, should live of the Gospel.

11

Although it be incumbent on the Bishops or Pastors of the Churches to be instant in Preaching the Word, by way of Office; yet the work of Preaching the Word, is not so peculiarly confined to them; but that others also gifted, and fitted by the Holy Spirit for it, and approved, and called by the Church, may and ought to perform it.

12

As all Believers are bound to joyn themselves to particular Churches, when and where they have opportunity so to do; So all that are admitted unto the priviledges of a Church, are also under the Censures and Government thereof, according to the Rule of Christ.

13

No Church-members upon any offence taken by them, having performed their Duty required of them towards the person they are offended at, ought to disturb any Church order, or absent themselves from the Assemblies of the Church, or Administration of any Ordinances, upon the account of such offence at any of their fellow-members; but to wait upon Christ, in the further proceeding of the Church.

14

As each Church, and all the Members of it are bound to pray continually, for the good and prosperity of all the Churches of Christ, in all places; and upon all occasions to further it (every one within the bounds of their places, and callings, in the Exercise of their Gifts and Graces) so the Churches (when planted by the providence of God so as they may injoy opportunity and advantage for it) ought to hold communion amongst themselves for their peace, increase of love, and mutual edification.

15

In cases of difficulties or differences, either in point of Doctrine, or Administration; wherein either the Churches in general are concerned, or any one Church in their peace, union, and edification; or any member, or members, of any Church are injured, in or by any proceedings in censures not agreeable to truth, and order: it is according to the mind of Christ, that many Churches holding communion together, do by their messengers meet to consider, and give their advice, in or about that matter in difference, to be reported to all the Churches concerned; howbeit these messengers assembled are not entrusted with any Church-power properly so called; or with any jurisdiction over the Churches themselves, to exercise any censures either over any Churches, or Persons: or to impose their determination on the Churches, or Officers.

27 Of the Communion of the Saints

1

All Saints that are united to Jesus Christ their Head, by his Spirit, and Faith; although they are not made thereby one person with him, have fellowship in his Graces, sufferings, death, resurrection, and glory; and being united to one another in love, they have communion in each others gifts, and graces; and are obliged to the performance of such duties, publick and private, in an orderly way, as do conduce to their mutual good, both in the inward and outward man.

2

Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services, as tend to their mutual edification; as also in relieving each other in outward things according to their several abilities, and necessities; which communion according to the rule of the Gospel, though especially to be exercised by them, in the relations wherein they stand, whether in families, or Churches; yet as God offereth opportunity is to be extended to all the houshold of faith, even all those who in every place call upon the name of the Lord Jesus; nevertheless their communion one with another as Saints, doth not take away or infringe, the title or propriety, which each man hath in his goods and possessions.

28 Of Baptism and the Lord's Supper

1

Baptism and the Lords Supper are ordinances of positive, and soveraign institution; appointed by the Lord Jesus the only Law-giver, to be continued in his Church to the end of the world.

2

These holy appointments are to be administred by those only, who are qualified and thereunto called according to the commission of Christ.

29 Of Baptism

1

Baptism is an Ordinance of the New Testament, ordained by Jesus Christ, to be unto the party Baptized, a sign of his fellowship with him, in his death, and resurrection; of his being engrafted into him; of remission of sins; and of his giving up unto God through Jesus Christ to live and walk in newness of Life.

2

Those who do actually professe repentance towards God, faith in, and obedience, to our Lord Jesus, are the only proper subjects of this ordinance.

3

The outward element to be used in this ordinance is water, wherein the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Spirit.

4

Immersion, or dipping of the person in water, is necessary to the due administration of this ordinance.

30 Of the Lord's Supper

1

The Supper of the Lord Jesus, was instituted by him, the same night wherein he was betrayed, to be observed in his Churches unto the end of the world, for the perpetual remembrance, and shewing forth the sacrifice of himself in his death confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment, and growth in him, their further ingagement in, and to, all duties which they owe unto him; and to be a bond and pledge of their communion with him, and with each other.

2

In this ordinance Christ is not offered up to his Father, nor any real sacrifice made at all, for remission of sin of the quick or dead; but only a memorial of that one offering up of himself, by himself, upon the crosse, once for all; and a spiritual oblation of all possible praise unto God for the same; so that the Popish sacrifice of the Mass (as they call it) is most abominable, injurious to Christs own only sacrifice, the alone propitiation for all the sins of the Elect.

3

The Lord Jesus hath in this Ordinance, appointed his Ministers to Pray, and bless the Elements of Bread and Wine, and thereby to set them apart from a common to an holy use, and to take and break the Bread; to take the Cup, and (they communicating also themselves) to give both to the Communicants.

4

The denyal of the Cup to the people, worshiping the Elements, the lifting them up, or carrying them about for adoration, and reserving them for any pretended religious use, are all contrary to the nature of this Ordinance, and to the institution of Christ.

5

The outward Elements in this Ordinance, duely set apart to the uses ordained by Christ, have such relation to him crucified, as that truely, although in terms used figuratively, they are sometimes called by the name of the things they represent, to wit the body and Blood of Christ; albeit in substance, and nature, they still remain truly, and only Bread, and Wine, as they were before.

6

That doctrine which maintains a change of the substance of Bread and Wine, into the substance of Christs body and blood (commonly called Transubstantiation) by consecration of a Priest, or by any other way, is repugnant not to Scripture alone, but even to common sense and reason; overthroweth the nature of the ordinance, and hath been and is the cause of manifold superstitions, yea, of gross Idolatries.

7

Worthy receivers, outwardly partaking of the visible Elements in this Ordinance, do then also inwardly by faith, really and indeed, yet not carnally, and corporally, but spiritually receive, and feed upon Christ crucified & all the benefits of his death: the Body and Blood of Christ, being then not corporally, or carnally, but spiritually present to the faith of Believers, in that Ordinance, as the Elements themselves are to their outward senses.

8

All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ; so are they unworthy of the Lords Table; and cannot without great sin against him, while they remain such, partake of these holy mysteries, or be admitted thereunto: yea whosoever shall receive unworthily are guilty of the Body and Blood of the Lord, eating and drinking judgement to themselves.

31 Of the State of Man after Death and of the Resurrection of the Dead

1

The Bodies of Men after Death return to dust, and see corruption; but their Souls (which neither die nor sleep) having an immortal subsistence, immediately return to God who gave them: the Souls of the Righteous being then made perfect in holyness, are received into paradise where they are with Christ, and behold the face of God, in light and glory; waiting for the full Redemption of their Bodies; and the souls of the wicked, are cast into hell; where they remain in torment and utter darkness, reserved to the judgement of the great day; besides these two places for Souls separated from their bodies, the Scripture acknowledgeth none.

2

At the last day such of the Saints as are found alive shall not sleep but be changed; and all the dead shall be raised up with the self same bodies, and none other; although with different qualities, which shall be united again to their Souls for ever.

3

The bodies of the unjust shall by the power of Christ, be raised to dishonour; the bodies of the just by his spirit unto honour, and be made conformable to his own glorious Body.

32 Of the Last Judgment

1

God hath appointed a Day wherein he will judge the world in Righteousness, by Jesus Christ; to whom all power and judgement is given of the Father; in which Day not only the Apostate Angels shall be judged; but likewise all persons that have lived upon the Earth, shall appear before the Tribunal of Christ; to give an account of their Thoughts, Words, and Deeds, and to receive according to what they have done in the body, whether good or evil.

2

The end of Gods appointing this Day, is for the manifestation of the glory of his Mercy, in the Eternal Salvation of the Elect; and of his Justice in the Eternal damnation of the Reprobate, who are wicked and disobedient; for then shall the Righteous go into Everlasting Life, and receive that fulness of Joy, and Glory, with everlasting reward, in the presence of the Lord: but the wicked who know not God, and obey not the Gospel of Jesus Christ, shall be cast into Eternal torments, and punished with everlasting destruction, from the presence of the Lord, and from the glory of his power.

3

As Christ would have us to be certainly perswaded that there shall be a Day of judgement, both to deter all men from sin, and for the greater consolation of the godly, in their adversity; so will he have that day unknown to Men, that they may shake off all carnal security, and be always watchful, because they know not at what hour, the Lord will come; and may ever be prepared to say, Come Lord Jesus, Come quickly, Amen.

Savoy Declaration of Faith

1 Of the Holy Scripture

1

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; yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation; therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his Church; 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; which maketh the holy Scripture to be most necessary; those former ways of God's revealing his will unto his people being now ceased.

2

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, 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.

3

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.

4

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.

5

We may be moved and induced by the testimony of the Church to an high and reverent esteem of the holy Scripture; 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.

6

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. 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; 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.

7

All things in Scripture are not alike plain in themselves, nor alike clear unto all; 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.

8

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; so as in all controversies of religion the Church is finally to appeal unto them. 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, therefore they are to be translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and, through patience and comfort of the Scriptures, may have hope.

9

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.

10

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 Scripture delivered by the Spirit; into which Scripture so delivered, our faith is finally resolved.

2 Of God, and of the Holy Trinity

1

There is but one only living and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the counsel of his own immutable and most righteous will, for his own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and withal most just and terrible in his judgments; hating all sin, and who will by no means clear the guilty.

2

God hath all life, glory, goodness, blessedness, in and of himself; and is alone in and unto himself all-sufficient, not standing in need of any creatures which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them: he is the alone fountain of all being, of whom, through whom, and to whom are all things; and hath most sovereign dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth. In his sight all things are open and manifest; his knowledge is infinite, infallible, and independent upon the creature; so as nothing is to him contingent or uncertain. He is most holy in all his counsels, in all his works, and in all his commands. To him is due from angels and men, and every other creature, whatsoever worship, service, or obedience, as creatures, they owe unto the Creator, and whatever he is further pleased to require of them.

3

In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son. Which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence upon him.

3 Of God's Eternal Decree

1

God from all eternity did, by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass; yet so as thereby neither is God the author of sin, nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.

2

Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed anything because he foresaw it as future, or as that which would come to pass upon such conditions.

3

By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life, and others fore-ordained to everlasting death.

4

These angels and men, thus predestinated and fore-ordained, are particularly and unchangeably designed; and their number is so certain and definite that it can not be either increased or diminished.

5

Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ, unto everlasting glory, out of his mere free grace and love, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace.

6

As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, fore-ordained all the means thereunto. Wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season; are justified, adopted, sanctified, and kept by his power through faith unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

7

The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy as he pleaseth, for the glory of his sovereign power over his creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice.

8

The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.

4 Of Creation

1

It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom, and goodness, in the beginning, to create or make out of nothing the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.

2

After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after his own image, having the law of God written in their hearts, and power to fulfil it; and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Beside this law written in their hearts, they received a command not to eat of the tree of the knowledge of good and evil; which while they kept they were happy in their communion with God, and had dominion over the creatures.

5 Of Providence

1

God, the great Creator of all things, doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by his most wise and holy providence, according to his infallible fore-knowledge and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy.

2

Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly, yet by the same providence he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.

3

God, in his ordinary providence, maketh use of means, yet is free to work without, above, and against them, at his pleasure.

4

The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in his providence, in that his determinate counsel extendeth itself even to the first fall, and all other sins of angels and men, and that not by a bare permission, which also he most wisely and powerfully boundeth, and otherwise ordereth and governeth in a manifold dispensation, to his own holy ends; yet so as the sinfulness thereof proceedeth only from the creature, and not from God; who, being most holy and righteous, neither is nor can be the author or approver of sin.

5

The most wise, righteous, and gracious God doth oftentimes leave for a season his own children to manifold temptations and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they be humbled; and to raise them to a more close and constant dependence for their support unto himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.

6

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 occasion of sin; and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan; whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others.

7

As the providence of God doth, in general, reach to all creatures, so, after a most special manner, it taketh care of his Church, and disposeth all things to the good thereof.

6 Of the Fall of Man, of Sin, and of the Punishment Thereof

1

God having made a covenant of works and life, thereupon, with our first parents and all their posterity in them, they being seduced by the subtlety and temptation of Satan did wilfully transgress the law of their creation, and break the covenant in eating the forbidden fruit.

2

By this sin they, and we in them, fell from their original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body.

3

They being the root, and by God's appointment standing in the room and stead of all mankind, the guilt of this sin was imputed, and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation.

4

From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.

5

This corruption of nature, during this life, doth remain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both itself and all the motions thereof are truly and properly sin.

6

Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth, in its own nature, bring guilt upon the sinner, whereby he is bound over to the wrath of God and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal.

7 Of God's Covenant with Man

1

The distance between God and the creature is so great that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have attained the reward of life but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant.

2

The first covenant made with man was a covenant of works, wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience.

3

Man by his fall having made himself incapable of life by that covenant, the Lord was pleased to make a second, commonly called the covenant of grace: wherein he freely offered unto sinners life and salvation by Jesus Christ, requiring of them faith in him that they may be saved, and promising to give unto all those that are ordained unto life his Holy Spirit, to make them willing and able to believe.

4

This covenant of grace is frequently set forth in the Scripture by the name of a testament, in reference to the death of Jesus Christ the testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.

5

Although this covenant hath been differently and variously administered in respect of ordinances and institutions in the time of the law, and since the coming of Christ in the flesh; yet for the substance and efficacy of it, to all its spiritual and saving ends, it is one and the same; upon the account of which various dispensations, it is called the Old and New Testament.

8 Of Christ the Mediator

1

It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only-begotten Son, according to a covenant made between them both, to be the Mediator between God and man, the Prophet, Priest, and King; the Head and Saviour of his Church, the Heir of all things, and Judge of the world; unto whom he did, from all eternity, give a people to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.

2

The Son of God, the second person in the Trinity, being very and eternal God, of one substance, and equal with the Father, did, when the fulness of time was come, take upon him man's nature, with all the essential properties and common infirmities thereof, yet without sin: being conceived by the power of the Holy Ghost in the womb of the Virgin Mary, of her substance. So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, composition, or confusion. Which person is very God and very man, yet one Christ, the only mediator between God and man.

3

The Lord Jesus, in his human nature thus united to the divine in the Person of the Son, was sanctified and anointed with the Holy Spirit above measure; having in him all the treasures of wisdom and knowledge, in whom it pleased the Father that all fulness should dwell; to the end that, being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly furnished to execute the office of a mediator and surety. Which office he took not unto himself, but was thereunto called by his Father, who put all power and judgment into his hand, and gave him commandment to execute the same.

4

This office the Lord Jesus did most willingly undertake, which, that he might discharge, he was made under the law, and did perfectly fulfill it; and underwent the punishment due to us, which we should have borne and suffered, being made sin and a curse for us enduring most grievous torments immediately from God in his soul, and most painful sufferings in his body; was crucified, and died; was buried, and remained under the power of death, yet saw no corruption. On the third day he arose from the dead, with the same body in which he suffered; with which also he ascended into heaven, and there sitteth at the right hand of his Father, making intercession; and shall return to judge men and angels at the end of the world.

5

The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of God, and purchased not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him.

6

Although the work of redemption was not actually wrought by Christ till after his incarnation, yet the virtue, efficacy, and benefits thereof were communicated to the elect, in all ages successively from the beginning of the world, in and by those promises, types, and sacrifices, wherein he was revealed, and signified to be the seed of the woman which should bruise the serpent's head, and the Lamb slain from the beginning of the world, being yesterday and today the same, and forever.

7

Christ, in the work of mediation, acteth according to both natures; by each nature doing that which is proper to itself; yet, by reason of the unity of the person, that which is proper to one nature is sometimes, in Scripture, attributed to the person denominated by the other nature.

8

To all those for whom Christ hath purchased redemption he doth certainly and effectually apply and communicate the same; making intercession for them, and revealing unto them, in and by the Word, the mysteries of salvation; effectually persuading them by his Spirit to believe and obey; and governing their hearts by his Word and Spirit; overcoming all their enemies by his almighty power and wisdom, in such manner and ways as are most consonant to his most wonderful and unsearchable dispensation.

9 Of Free Will

1

God hath endued the will of man with that natural liberty and power of acting upon choice, that is neither forced nor by any absolute necessity of nature determined to good or evil.

2

Man, in his state of innocency, had freedom and power to will and to do that which is good and well-pleasing to God, but yet mutably, so that he might fall from it.

3

Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.

4

When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin, and by his grace alone enables him freely to will and to do that which is spiritually good; yet so as that, by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil.

5

The will of man is made perfectly and immutably free to good alone, in the state of glory only.

10 Of Effectual Calling

1

All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds, spiritually and savingly, to understand the things of God; taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace.

2

This effectual call is of God's free and special grace alone, not from anything at all foreseen in man; who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.

3

Elect infants, dying in infancy, are regenerated and saved by Christ through the Spirit, who worketh when, and where, and how he pleaseth. So also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.

4

Others, not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither do nor can come unto Christ, and therefore cannot be saved: much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature and the law of that religion they do profess; and to assert and maintain that they may is very pernicious, and to be detested.

11 Of Justification

1

Those whom God effectually calleth he also freely justifieth; not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous: not for anything wrought in them, or done by them, but for Christ's sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ's active obedience to the whole law, and passive obedience in his death for their whole and sole righteousness, they receiving and resting on him and his righteousness by faith; which faith they have not of themselves, it is the gift of God.

2

Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification; yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.

3

Christ, by his obedience and death, did fully discharge the debt of all those that are thus justified, and did by the sacrifice of himself, in the blood of his cross, undergoing in their stead the penalty due unto them make a proper, real, and full satisfaction to God's justice in their behalf. Yet inasmuch as he was given by the Father for them, and his obedience and satisfaction accepted in their stead, and both freely, not for anything in them, their justification is only of free grace; that both the exact justice and rich grace of God might be glorified in the justification of sinners.

4

God did, from all eternity, decree to justify all the elect, and Christ did, in the fulness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified personally until the Holy Spirit doth, in due time, actually apply Christ unto them.

5

God doth continue to forgive the sins of those that are justified; and although they can never fall from the state of justification, yet they may by their sins fall under God's fatherly displeasure, and not have the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.

6

The justification of believers under the Old Testament was, in all these respects, one and the same with the justification of believers under the New Testament.

12 Of Adoption

1

All those that are justified God vouchsafeth, in and for his only Son Jesus Christ, to make partakers of the grace of adoption; by which they are taken into the number, and enjoy the liberties and privileges of the children of God; have his name put upon them; receive the Spirit of adoption; have access to the throne of grace with boldness; are enabled to cry, Abba, Father; are pitied, protected, provided for, and chastened by him as by a father; yet never cast off, but sealed to the day of redemption, and inherit the promises, as heirs of everlasting salvation.

13 Of Sanctification

1

They that are united to Christ, effectually called and regenerated, having a new heart and a new spirit created in them, through the virtue of Christ's death and resurrection, are also further sanctified really and personally through the same virtue, by his Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened, in all saving graces, to the practice of true holiness, without which no man shall see the Lord.

2

This sanctification is throughout in the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war, the flesh lusting against the spirit, and the spirit against the flesh.

3

In which war, although the remaining corruption for a time may much prevail, yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so the saints grow in grace, perfecting holiness in the fear of God.

14 Of Saving Faith

1

The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of the seals, prayer, and other means it is increased and strengthened.

2

By this faith a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God himself speaking therein; and acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come. But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.

3

This faith, althought it be different in degrees, and may be weak or strong; yet it is in the least degree of it different in the kind or nature of it (as is all other saving grace) from the faith and common grace of temporary believers; and therefore, though it may be many times assailed and weakened, yet it gets the victory; growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith.

15 Of Repentance unto Life and Salvation

1

Such of the elect as are converted at riper years, having sometime lived in the state of nature, and therein served divers lusts and pleasures, God in their effectual calling giveth them repentance unto life.

2

Whereas there is none that doth good and sinneth not, and the best of men may, through the power and deceitfulness of their corruption dwelling in them, with the prevalency of temptation, fall into great sins and provocations; God hath, in the covenant of grace, mercifully provided that believers so sinning and falling be renewed through repentance unto salvation.

3

This saving repentance is an evangelical grace, whereby a person, being by the Holy Spirit made sensible of the manifold evils of his sin, doth, by faith in Christ, humble himself for it with godly sorrow, detestation of it, and self-abhorrency, praying for pardon and strength of grace, with a purpose and endeavour, by supplies of the Spirit, to walk before God unto all well-pleasing in all things.

4

As repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof, so it is every man's duty to repent of his particular known sins particularly.

5

Such is the provision which God hath made through Christ in the covenant of grace for the preservation of believers unto salvation; that although there is no sin so small but it deserves damnation; yet there is no sin so great that it shall bring damnation on them that repent; which makes the constant preaching of repentance necessary.

16 Of Good Works

1

Good works are only such as God hath commanded in his holy Word, and not such as, without the warrant thereof, are devised by men out of blind zeal, or upon any pretense of good intention.

2

These good works, done in obedience to God's commandments, are the fruits and evidences of a true and lively faith; and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that, having their fruit unto holiness, they may have the end, eternal life.

3

Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same Holy Spirit to work in them to will and to do of his good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them.

4

They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate and to do more than God requires, as that they fall short of much which in duty they are bound to do.

5

We cannot, by our best works, merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit nor satisfy for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants; and because, as they are good, they proceed from his Spirit; and as they are wrought by us, they are defiled and mixed with so much weakness and imperfection that they cannot endure the severity of God's judgment.

6

Yet notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in him, not as though they were in this life wholly unblamable and unreprovable in God's sight; but that he, looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.

7

Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and others; yet because they proceed not from a heart purified by faith, nor are done in a right manner, according to the Word, nor to a right end, the glory of God; they are therefore sinful, and cannot please God, or make a man meet to receive grace from God. And yet their neglect of them is more sinful and displeasing unto God.

17 Of the Perseverance of the Saints

1

They whom God hath accepted in his Beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved.

2

This perseverance of the saints depends, not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ, and union with him; the oath of God; the abiding of the Spirit and of the seed of God within them; and the nature of the covenant of grace: from all which ariseth also the certainty and infallibility thereof.

3

And though they may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and for a time continue therein: whereby they incur God's displeasure, and grieve his Holy Spirit; come to have their graces and comforts impaired; have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves; yet they are and shall be kept by the power of God through faith unto salvation.

18 Of the Assurance of Grace and Salvation

1

Although temporary believers and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favour of God and estate of salvation, which hope of theirs shall perish: yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may in this life be certainly assured that they are in a state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.

2

This certainty is not a bare conjectural and probable persuasion, grounded upon a fallible hope; but an infallible assurance of faith, founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God: which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.

3

This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of everyone to give all diligence to make his calling and election sure; that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance: so far is it from inclining men to looseness.

4

True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it; by falling into some special sin, which woundeth the conscience, and grieveth the Spirit; by some sudden or vehement temptation; by God's withdrawing the light of his countenance, and suffering even such as fear him to walk in darkness and to have no light: yet are they neither utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty, out of which, by the operation of the Spirit, this assurance may in due time be revived, and by the which, in the meantime, they are supported from utter despair.

19 Of the Law of God

1

God gave to Adam a law of universal obedience written in his heart, and a particular precept of not eating the fruit of the tree of knowledge of good and evil, as a covenant of works, by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it; and endued him with power and ability to keep it.

2

This law, so written in the heart, continued to be a perfect rule of righteousness after the fall of man; and, was delivered by God upon mount Sinai in ten commandments, and written in two tables; the four first commandments containing our duty towards God, and the other six our duty to man.

3

Beside this law, commonly called moral, God was pleased to give to the people of Israel ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions of moral duties. All which ceremonial laws being appointed only to the time of reformation, are by Jesus Christ the true Messiah and only lawgiver, who was furnished with power from the Father for that end, abrogated and taken away.

4

To them also he gave sundry judicial laws, which expired together with the State of that people, not obliging any other, now by virtue of that institution, their general equity only being still of moral use.

5

The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator who gave it. Neither doth Christ in the gospel any way dissolve, but much strengthen, this obligation.

6

Although true believers be not under the law as a covenant of works, to be thereby justified or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatened in the law. The promises of it, in like manner, show them God's approbation of obedience, and what blessings they may expect upon the performance thereof; although not as due to them by the law as a covenant of works: so as a man's doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law, and not under grace.

7

Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it: the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully which the will of God, revealed in the law, required to be done.

20 Of the Gospel and the Extent of Grace Thereof

1

The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give unto the elect the promise of Christ, the seed of the woman, as the means of calling them, and begetting in them faith and repentance: in this promise the gospel, as to the substance of it, was revealed, and was therein effectual for the conversion and salvation of sinners.

2

This promise of Christ, and salvation by him, is revealed only in and by the Word of God; neither do the works of creation or providence, with the light of nature, make discovery of Christ, or of grace by him, so much as in a general or obscure way; much less that men destitute of the revelation of him by the promise or gospel, should be enabled thereby to attain saving faith or repentance.

3

The revelation of the gospel unto sinners, made in divers times, and by sundry parts, with the addition of promises and precepts for the obedience required therein, as to the nations and persons to whom it is granted, is merely of the sovereign will and good pleasure of God, not being annexed by virtue of any promise to the due improvement of men's natural abilities, by virtue of common light received without it, which none ever did make or can so do. And therefore in all ages the preaching of the gospel hath been granted unto persons and nations, as to the extent or straitening of it, in great variety, according to the counsel of the will of God.

4

Although the gospel be the only outward means of revealing Christ and saving grace, and is as such abundantly sufficient thereunto; yet that men who are dead in trespasses, may be born again, quickened or regenerated, there is moreover necessary an effectual, irresistible work of the Holy Ghost upon the whole soul, for the producing in them a new spiritual life, without which no other means are sufficient for their conversion unto God.

21 Of Christian Liberty, and Liberty of Conscience

1

The liberty which Christ hath purchased for believers under the gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the rigor and the curse of the law; and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the fear and sting of death, the victory of the grave, and everlasting damnation; as also in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a child-like love and willing mind. All which were common also to believers under the law for the substance of them; but under the New Testament the liberty of Christians is further enlarged in their freedom from the yoke of the ceremonial law, the whole legal administration of the covenant of grace, to which the Jewish Church was subjected; and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.

2

God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men which are in anything contrary to his Word, not contained in it; so that to believe such doctrines, or to obey such commands out of conscience, is to betray true liberty of conscience; and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.

3

They who, upon pretense of Christian liberty, do practice any sin, or cherish any lust, as they do thereby pervert the main design of the grace of the gospel to their own destruction; so they wholly destroy the end of Christian liberty; which is, that, being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our life.

22 Of Religious Worship and the Sabbath Day

1

The light of nature showeth that there is a God, who hath lordship and sovereignty over all; is just, good, and doth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart, and with all the soul, and with all the might. But the acceptable way of worshipping the true God is instituted by himself, and so limited to his own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representations or any other way not prescribed in the Holy Scripture.

2

Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to him alone: not to angels, saints, or any other creature: and since the fall, not without a Mediator; nor in the mediation of any other but of Christ alone.

3

Prayer with thanksgiving, being one special part of natural worship, is by God required of all men; but that it may be accepted, it is to be made in the name of the Son, by the help of his Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and, when with others, in a known tongue.

4

Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.

5

The reading of the Scriptures, preaching, and hearing the Word of God, singing of psalms; as also the administration of baptism and the Lord's Supper, are all parts of religious worship of God, to be performed in obedience unto God with understanding, faith, reverence, and godly fear. Solemn humiliations, with fastings and thanksgivings upon special occasions, are in their several times and seasons to be used in a holy and religious manner.

6

Neither prayer, nor any other part of religious worship, is now, under the gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed: but God is to be worshipped everywhere in spirit and truth; as in private families daily, and in secret each one by himself, so more solemnly in the public assemblies, which are not carelessly or willfully to be neglected or forsaken, when God, by his Word or providence, calleth thereunto.

7

As it is of the law of nature that, in general, a due proportion of time by God's appointment be set apart for the worship of God; so, by his Word, in a positive, moral, and perpetual commandment, binding all men in all ages, he hath particularly appointed one day in seven for a Sabbath, to be kept holy unto him: which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the first day of the week, which in Scripture is called the Lord's day, and is to be continued to the end of the world, as the Christian Sabbath, the observation of the last day of the week being abolished.

8

This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe an holy rest all the day from their own works, words, and thoughts, about their worldly employments and recreations; but also are taken up the whole time in the public and private exercises of his worship, and in the duties of necessity and mercy.

23 Of Lawful Oaths and Vows

1

A lawful oath is a part of religious worship, wherein the person swearing in truth, righteousness and judgment, solemnly calleth God to witness what he asserteth or promiseth; and to judge him according to the truth or falsehood of what he sweareth.

2

The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence; therefore to swear vainly or rashly by that glorious and dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred. Yet as, in matters of weight and moment, an oath is warranted by the Word of God, under the New Testament, as well as under the Old, so a lawful oath, being imposed by lawful authority, in such matters ought to be taken.

3

Whosoever taketh an oath, warranted by the Word of God, ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth. Neither may any man bind himself by oath to anything but what is good and just, and what he believeth so to be, and what he is able and resolved to perform. Yet it is a sin to refuse an oath touching anything that is good and just, being imposed by lawful authority.

4

An oath is to be taken in the plain and common sense of the words, without equivocation or mental reservation. It cannot oblige to sin; but in anything not sinful, being taken, it binds to performance, although to a man's own hurt: nor is it to be violated, although made to heretics or infidels.

5

A vow which is of the like nature with a promissory oath, and ought to be made with the like religious care, and to be performed with the like faithfulness.

6

Popish monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself.

24 Of the Civil Magistrate

1

God, the Supreme Lord and King of all the world, hath ordained civil magistrates to be under him, over the people, for his own glory and the public good, and to this end hath armed them with the power of the sword, for the defense and encouragement of them that do good, and for the punishment of evil-doers.

2

It is lawful for Christians to accept and execute the office of a magistrate when called thereunto; in the management whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth, so, for that end, they may lawfully, now under the New Testament, wage war upon just and necessary occasion.

3

Although the magistrate is bound to encourage, promote, and protect the professors and profession of the gospel, and to manage and order civil administrations in a due subserviency to the interest of Christ in the world, and to that end to take care that men of corrupt minds and conversations do not licentiously publish and divulge blasphemy and errors, in their own nature subverting the faith and inevitably destroying the souls of them that receive them: yet in such differences about the doctrines of the gospel, or ways of the worship of God, as may befall men exercising a good conscience, manifesting it in their conversation, and holding the foundation, not disturbing others in their ways or worship that differ from them; there is no warrant for the magistrate under the gospel to abridge them of their liberty.

4

It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute and other dues, to obey their lawful commands, and to be subject to their authority, for conscience' sake. Infidelity or difference in religion doth not make void the magistrate's just and legal authority, nor free the people from their due obedience to him: from which ecclesiastical persons are not exempted; much less hath the Pope any power or jurisdiction over them in their dominions, or over any of their people; and least of all to deprive them of their dominions or lives, if he shall judge them to be heretics, or upon any other pretense whatsoever.

25 Of Marriage

1

Marriage is to be between one man and one woman: neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband at the same time.

2

Marriage was ordained for the mutual help of husband and wife; for the increase of mankind with a legitimate issue, and of the Church with an holy seed; and for preventing of uncleanness.

3

It is lawful for all sorts of people to marry who are able with judgment to give their consent. Yet it is the duty of Christians to marry only in the Lord. And therefore, such as profess the true reformed religion should not marry with infidels, Papists, or other idolaters: neither should such as are godly be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable heresies.

4

Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the Word; nor can such incestuous marriages ever be made lawful by any law of man, or consent of parties, so as those persons may live together as man and wife. The man may not marry any of his wife's kindred nearer in blood than he may of his own, nor the woman of her husband's kindred nearer in blood than of her own.

26 Of the Church

1

The catholic or universal Church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.

2

The whole body of men throughout the world, professing the faith of the gospel and obedience unto God by Christ according to it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are, and may be called the visible catholic church of Christ; although as such it is not entrusted with the administration of any ordinances, or have any officers to rule or govern in, or over the whole body.

3

The purest churches under heaven are subject both to mixture and error, and some have so degenerated as to become no churches of Christ, but synagogues of Satan: nevertheless Christ always hath had, and ever shall have, a visible kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.

4

There is no other Head of the Church but the Lord Jesus Christ; nor can the Pope of Rome in any sense be head thereof; but is that antichrist, that man of sin, and son of perdition, that exalteth himself in the Church against Christ, and all that is called God, whom the Lord shall destroy with the brightness of his coming.

5

As the Lord in his care and love towards his Church, hath in his infinite wise providence exercised it with great variety in all ages, for the good of them that love him, and his own glory; so according to his promise, we expect that in the latter days, antichrist being destroyed, the Jews called, and the adversaries of the kingdom of his dear Son broken, the churches of Christ being enlarged, and edified through a free and plentiful communication of light and grace, shall enjoy in this world a more quiet, peaceable and glorious condition than they have enjoyed.

27 Of the Communion of Saints

1

All saints that are united to Jesus Christ their head, by his Spirit and by faith, although they are not made thereby one person with him have fellowship with him in his graces, sufferings, death, resurrection, and glory: and being united to one another in love, they have communion in each other's gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.

2

All saints, by profession, are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things, according to their several abilities and necessities. Which communion, though especially to be exercised by them in the relations wherein they stand, whether in families or churches, yet as God offereth opportunity, is to be extended unto all those who, in every place, call upon the name of the Lord Jesus.

28 Of the Sacraments

1

Sacraments are holy signs and seals of the covenant of grace, immediately instituted by Christ, to represent him and his benefits, and to confirm our interest in him: and solemnly to engage us to the service of God in Christ, according to his Word.

2

There is in every sacrament a spiritual relation or sacramental union, between the sign and the thing signified; whence it comes to pass that the names and the effects of the one are attributed to the other.

3

The grace which is exhibited in or by the sacraments, rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it, but upon the work of the Spirit, and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.

4

There be only two sacraments ordained by Christ our Lord in the Gospel, that is to say, Baptism and the Lord's Supper: neither of which may be dispensed by any but by a minister of the Word lawfully called.

5

The sacraments of the Old Testament, in regard of the spiritual things thereby signified and exhibited, were, for substance, the same with those of the New.

29 Of Baptism

1

Baptism is a sacrament of the New Testament, ordained by Jesus Christ, to be unto the party baptised a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life: which ordinance is, by Christ's own appointment, to be continued in his Church until the end of the world.

2

The outward element to be used in this ordinance is water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel lawfully called thereunto.

3

Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring or sprinkling water upon the person.

4

Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one or both believing parents are to be baptized, and those only.

5

Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it, or that all that are baptized are undoubtedly regenerated.

6

The efficacy of baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God's own will, in his appointed time.

7

The sacrament of baptism is but once to be administered to any person.

30 Of the Lord's Supper

1

Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord's Supper, to be observed in his churches, to the end of the world; for the perpetual remembrance and showing forth of the sacrifice of himself in his death, the sealing of all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and to be a bond and pledge of their communion with him, and with each other, as members of his mystical body.

2

In this sacrament Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sins of the quick or dead, but only a memorial of that one offering up of himself, by himself, upon the cross, once for all, and a spiritual oblation of all possible praise unto God for the same; so that the Popish sacrifice of the mass, as they call it, is most abominable, injurious to Christ's own only sacrifice, the alone propitiation for all the sins of the elect.

3

The Lord Jesus hath, in this ordinance, appointed his ministers to declare his word of institution to the people, to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants; but to none who are not then present in the congregation.

4

Private masses, or receiving this sacrament by a priest, or any other, alone; as likewise the denial of the cup to the people; worshipping the elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this sacrament, and to the institution of Christ.

5

The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit, in substance and nature, they still remain truly, and only, bread and wine, as they were before.

6

That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common sense and reason; overthroweth the nature of the sacrament; and hath been, and is the cause of manifold superstitions, yea, of gross idolatries.

7

Worthy receivers, outwardly partaking of the visible elements in this sacrament, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death: the body and blood of Christ being then not corporally or carnally in, with, or under the bread and wine; yet as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are, to their outward senses.

8

All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lord's table, and cannot without great sin against him, while they remain such, partake of these holy mysteries, or be admitted thereunto; yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves.

31 Of the State of Men after Death, and of the Resurrection of the Dead

1

The bodies of men, after death, return to dust, and see corruption; but their souls (which neither die nor sleep), having an immortal subsistence, immediately return to God who gave them. The souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies: and the souls of the wicked are cast into hell, where they remain in torment and utter darkness, reserved to the judgment of the great day. Besides these two places for souls separated from their bodies, the Scripture acknowledgeth none.

2

At the last day, such as are found alive shall not die, but be changed; and all the dead shall be raised up with the self-same bodies, and none other, although with different qualities, which shall be united again to their souls forever.

3

The bodies of the unjust shall, by the power of Christ, be raised to dishonor; the bodies of the just, by his Spirit, unto honor, and be made conformable to his own glorious body.

32 Of the Last Judgment

1

God hath appointed a day wherein he will judge the world in righteousness by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged, but likewise all persons, that have lived upon earth, shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.

2

The end of God's appointing this day, is for the manifestation of the glory of his mercy in the eternal salvation of the elect; and of his justice in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fulness of joy glory, with everlasting reward in the presence of the Lord: but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.

3

As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity: so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come, Lord Jesus, come quickly. Amen.

Second Helvetic Confession

1 Of The Holy Scripture Being The True Word of God

1

CANONICAL SCRIPTURE

We believe and confess the canonical Scriptures of the holy prophets and apostles of both Testaments to be the true Word of God, and to have sufficient authority of themselves, not of men. For God himself spoke to the fathers, prophets, apostles, and still speaks to us through the Holy Scriptures.

And in this Holy Scripture, the universal Church of Christ has the most complete exposition of all that pertains to a saving faith, and also to the framing of a life acceptable to God; and in this respect it is expressly commanded by God that nothing be either added to or taken from the same.

2

SCRIPTURE TEACHES FULLY ALL GODLINESS

We judge, therefore, that from these Scriptures are to be derived true wisdom and godliness, the reformation and government of churches; as also instruction in all duties of piety; and, to be short, the confirmation of doctrines, and the rejection of all errors, moreover, all exhortations according to that word of the apostle, "All scripture is inspired by God and profitable for teaching, for reproof," etc. (II Timothy 3:16-17). Again, "I am writing these instructions to you," says the apostle to Timothy, "So that you may know how one ought to behave in the household of God," etc. (I Timothy 3:14-15).

3

SCRIPTURE IS THE WORD OF GOD

Again, the selfsame apostle to the Thessalonians: "When," says he, "You received the word of God which you heard from us, you accepted it, not as the word of men but as what it really is, the Word of God," etc. (I Thess. 2:13) For the Lord himself has said in the gospel, "It is not you who speak, but the Spirit of my Father speaking through you"; therefore "He who hears you hears me, and he who rejects me rejects him who sent me" (Matt. 10:20; Luke 10:16; John 13:20)

4

THE PREACHING OF THE WORD OF GOD IS THE WORD OF GOD

Wherefore when this Word of God is now preached in the church by preachers lawfully called, we believe that the very Word of God is proclaimed, and received by the faithful; and that neither any other Word of God is to be invented nor is to be expected from heaven: and that now the Word itself which is preached is to be regarded, not the minister that preaches; for even if he be evil and a sinner, nevertheless the Word of God remains still true and good.

Neither do we think that therefore the outward preaching is to be thought as fruitless because the instruction in true religion depends on the inward illumination of the Spirit, or because it is written "And no longer shall each man teach his neighbor..., for they shall all know me" (Jer. 31:34), And "Neither he who plants nor he that waters is anything, but only God who gives the growth" (I Cor. 3:7). For although "No one can come to Christ unless he be drawn by the Father" (John 6:44), And unless the Holy Spirit inwardly illumines him, yet we know that it is surely the will of God that his Word should be preached outwardly also. God could indeed, by his Holy Spirit, or by the ministry of an angel, without the ministry of St. Peter, have taught Cornelius in the Acts; but, nevertheless, he refers him to Peter, of whom the angel speaking says, "He shall tell you what you ought to do."

5

INWARD ILLUMINATION DOES NOT ELIMINATE EXTERNAL PREACHING

For he that illuminates inwardly by giving men the Holy Spirit, the same one, by way of commandment, said unto his disciples, "Go into all the world, and preach the gospel to the whole creation" (Mark 16:15). And so in Phillippi, Paul preached the word outwardly to Lydia, a seller of purple goods; but the Lord inwardly opened the woman's heart (Acts 16:14). And the same Paul, after a beautiful development of his thought, in Romans 10:17 at length comes to the conclusion, "So faith comes from hearing and hearing from the Word of God by the preaching of Christ."

At the same time we recognize that God can illuminate whom and when he will, Even without the external ministry, for that is in his power; but we speak of the usual way of instructing men, delivered unto us from God, both by commandment and examples.

6

HERESIES

We therefore detest all the heresies of Artemon, the Manichaeans, the Valentinians, of Cerdon, and the Marcionites, who deny that the Scriptures proceeded from the Holy Spirit; or did not accept some parts of them, or interpolated and corrupted them.

7

APOCRYPHA

And yet we do not conceal the fact that certain books of the Old Testament were by the ancient authors called apocryphal, and by the others ecclesiastical; in as much as some would have them read in the churches, but not advanced as an authority from which the faith is to be established. As Augustine also, in his De Civitate Dei, book 18, ch. 38, remarks that "In the books of the Kings, the names and books of certain prophets are cited"; but he adds that "They are not in the canon"; and that "those books which we have suffice unto godliness."

2 Of Interpreting The Holy Scripture; and of Fathers, Councils, and Traditions

1

THE TRUE INTERPRETATION OF SCRIPTURE

The apostle Peter has said that the Holy Scriptures are not of private interpretation (2 Pet. 1:20), and thus we do not allow all possible interpretations. Nor consequently do we acknowledge as the true or genuine interpretation of the Scriptures what is called the conception of the Roman Church, that is, what the defenders of the Roman Church plainly maintain should be thrust upon all for acceptance. But we hold that the interpretation of the Scripture to be orthodox and genuine which is gleaned from the Scriptures themselves (from the nature of the language in which they were written, likewise according to the circumstances in which they were set down, and expounded in the light of and unlike passages and of many and clearer passages) and which agree with the rule of faith and love, and contributes much to the glory of God and man's salvation.

2

INTERPRETATIONS OF THE HOLY FATHERS

Wherefore we do not despise the interpretations of the holy Greek and Latin fathers, nor reject their disputations and treatises concerning sacred matters as far as they agree with the Scriptures; but we modestly dissent from them when they are found to set down things differing from, or altogether contrary to, the Scriptures. Neither do we think that we do them any wrong in this matter; seeing that they all, with one consent, will not have their writings equated with the canonical Scriptures, but command us to prove how far they agree or disagree with them, and to accept what is in agreement and to reject what is in disagreement.

3

COUNCILS

And in the same order also we place the decrees and canons of councils.

Wherefore we do not permit ourselves, in controversies about religion or matters of faith, to urge our case with only the opinions of the fathers or decrees of councils; much less by received customs, or by the large number of those who share the same opinion, or by the prescription of a long time. Who Is The Judge? Therefore, we do not admit any other judge than God himself, who proclaims by the Holy Scriptures what is true, what is false, what is to be followed, or what to be avoided. So we do assent to the judgments of spiritual men which are drawn from the Word of God. Certainly Jeremiah and other prophets vehemently condemned the assemblies of priests which were set up against the law of God; and diligently admonished us that we should not listen to the fathers, or tread in their path who, walking in their own inventions, swerved from the law of God.

4

TRADITIONS OF MEN

Likewise we reject human traditions, even if they be adorned with high-sounding titles, as though they were divine and apostolical, delivered to the Church by the living voice of the apostles, and, as it were, through the hands of apostolical men to succeeding bishops which, when compared with the Scriptures, disagree with them; and by their disagreement show that they are not Apostolic at all. For as the apostles did not contradict themselves in doctrine, so the apostolic men did not set forth things contrary to the apostles. On the contrary, it would be wicked to assert that the apostles by a living voice delivered anything contrary to their writings. Paul affirms expressly that he taught the same things in all churches (I Cor. 4:17). And, again, "For we write you nothing but what you can read and understand." (II Cor. 1:13). Also, in another place, he testifies that he and his disciples - that is, apostolic men - walked in the same way, and jointly by the same Spirit did all things (II Cor. 12:18). Moreover, the Jews in former times had the traditions of their elders; but these traditions were severely rejected by the Lord, indicating that the keeping of them hinders God's law, and that God is worshipped in vain by such traditions (Matt. 15:1 ff.; Mark 7:1 ff).

3 Of God, His Unity and Trinity

1

GOD IS ONE

We believe and teach that God is one in essence or nature, subsisting in himself, all sufficient in himself, invisible, incorporeal, immense, eternal, Creator of all things both visible and invisible, the greatest good, living, quickening and preserving all things, omnipotent and supremely wise, kind and merciful, just and true. Truly we detest many gods because it is expressly written: "The Lord your God is one Lord" (Deut.6:4). "I am the Lord your God. You shall have no other gods before me" (Ex. 20:2-3). "I am the Lord, and there is no other god besides me. Am I not the Lord, and there is no other God beside me? A righteous God and a Savior; there is none besides me" ((Isa. 45:5, 21). "The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness" (Ex. 34:6).

2

GOD IS THREE

Notwithstanding we believe and teach that the same immense, one and indivisible God is in person inseparably and without confusion distinguished as Father, Son and Holy Spirit so, as the Father has begotten the Son from eternity, the Son is begotten by an ineffable generation, and the holy Spirit truly proceeds from them both, and the same from eternity and is to be worshipped with both.

Thus there are not three gods, but three persons, cosubstantial, coeternal, and coequal; distinct with respect to hypostases, and with respect to order, the one preceding the other yet without any inequality. For according to the nature or essence they are so joined together that they are one God, and the divine nature is common to the Father, Son and Holy Spirit.

For Scripture has delivered to us a manifest distinction of persons, the angel saying, among other things, to the Blessed Virgin, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God" (Luke 1:35). And also in the baptism of Christ a voice is heard from heaven concerning Christ, saying, "This is my beloved Son" (Math. 3:17). The Holy Spirit also appeared in the form of a dove (John 1:32). And when the Lord himself commanded the apostles to baptize, he commanded them to baptize "in the name of the Father, and the Son, and the Holy Spirit" (Matt. 28:19). Elsewhere in the Gospel he said: "The Father will send the Holy Spirit in my name" (John 14:26), and again he said: "When the Counselor comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father, he will bear witness to me," etc. (John 15:26). In short, we receive the Apostles' Creed because it delivers to us the true faith.

3

HERESIES

Therefore we condemn the Jews and Mohammedans, and all those who blaspheme that sacred and adorable Trinity. We also condemn all heresies and heretics who teach that the Son and Holy Spirit are God in name only, and also that there is something created and subservient, or subordinate to another in the Trinity, and that their is something unequal in it, a greater or a less, something corporeal or corporeally conceived, something different with respect to character or will, something mixed or solitary, as if the Son and Holy Spirit were the affections and properties of one God the Father, as the Monarchians, Novatians, Praxeas, Patripassians, Sabellius, Paul of Samosata, Aetius, Macedonius, Anthropomorphites, Arius, and such like, have thought.

4 Of Idols or Images of God, Christ and The Saints

1

IMAGES OF GOD

Since God as Spirit is in essence invisible and immense, he cannot really be expressed by any art or image. For this reason we have no fear pronouncing with Scripture that images of God are mere lies. Therefore we reject not only the idols of the Gentiles, but also the images of Christians.

2

IMAGES OF CHRIST

Although Christ assumed human nature, yet he did not on that account assume it in order to provide a model for carvers and painters. He denied that he had come "to abolish the law and the prophets" (Matt. 5:17). But images are forbidden by the law and the prophets" (Deut. 4:15; Isa. 44:9). He denied that his bodily presence would be profitable for the Church, and promised that he would be near us by his Spirit forever (John 16:7). Who, therefore, would believe that a shadow or likeness of his body would contribute any benefit to the pious? (II Cor. 5:5). Since he abides in us by his Spirit, we are therefore the temple of God (I Cor. 3:16). But "what agreement has the temple of God with idols?" (II Cor. 6:16).

3

IMAGES OF SAINTS

And since the blessed spirits and saints in heaven, while they lived here on earth, rejected all worship of themselves (Acts 3:12 f.; 14:11 ff.; Rev. 14:7; 22:9) and condemned images, shall anyone find it likely that the heavenly saints and angels are pleased with their own images before which men kneel. uncover their heads, and bestow other honors?

But in fact in order to instruct men in religion and to remind them of divine things and of their salvation, the Lord commanded the preaching of the Gospel (Mark 16:15) - not to paint and to teach the laity by means of pictures. Moreover, he instituted sacraments, but nowhere did he set up images.

4

THE SCRIPTURES OF THE LAITY

Furthermore, wherever we turn our eyes, we see the living and true creatures of God which, if they be observed, as is proper, make a much more vivid impression on the beholders than all images or vain, motionless, feeble and dead pictures made by men, of which the prophet truly said: "They have eyes, but do not see" (Ps. 115:5).

5

LACTANTIUS

Therefore we approved the judgment of Lactantius, and ancient writer, who says: "Undoubtedly no religion exists where there is an image."

6

EPIPHANIUS AND JEROME

We also assert that the blessed bishop Epiphanius did right when, finding on the doors of a church a veil on which was painted a picture supposedly of Christ or some saint, he ripped it down and took it away, because to see a picture of a man hanging in the Church of Christ was contrary to the authority of Scripture. Wherefore he charged that from henceforth no such veils, which were contrary to our religion, should be hung in the Church of Christ, and that rather such questionable things, unworthy of the Church of Christ and the faithful people, should be removed. Moreover, we approve of this opinion of St. Augustine concerning true religion: "Let not the worship of the works of men be a religion for us. For the artists themselves who make such things are better; yet we ought not to worship them" (De Vera Religione, cap. 55).

5 Of The Adoration, Worship and Invocation of God Through The Only Mediator Jesus Christ

1

GOD ALONE IS TO BE ADORED AND WORSHIPPED

We teach that the true God alone is to be adored and worshipped. This honor we impart to none other, according to the commandment of the Lord, "You shall worship the Lord your God and him only shall you serve" (Math. 4:10). Indeed, all the prophets severely inveighed against the people of Israel whenever they adored and worshipped strange gods, and not the only true God. But we teach that God is to be adored and worshipped as he himself has taught us to worship, namely, "in spirit and in truth" (John 4:23 f.), not with any superstition, but with sincerity, according to his Word; lest at anytime he should say to us: "Who has required these things from your hands?" (Isa. 1:12; Jer. 6:20). For Paul also says: "God is not served by human hands, as though he needed anything," etc. (Acts 17:25).

2

GOD ALONE IS TO BE INVOKED THROUGH THE MEDIATION OF CHRIST ALONE

In all crises and trials of our life we call upon him alone, and that by the mediation of our only mediator and intercessor, Jesus Christ. For we have been explicitly commanded: "Call upon me in the day of trouble; I will deliver you, and you shall glorify me" (Ps. 1:15). Moreover, we have a most generous promise from the Lord Who said: "If you ask anything of the Father, he will give it to you" (John 16:23), and: "Come to me, all who labor and are heavy laden and I will give you rest: (Matt 11:28). And since it is written: "How are men to call upon him in whom they have not believed?" (Rom. 10:14), and since we do believe in God alone, we assuredly call upon him alone, and we do so through Christ. For as the apostle says, "There is one God and there is one mediator between God and men, the man Christ Jesus? (I Tim. 2:5), and, "If any one does sin, we have an advocate with the Father, Jesus Christ the righteous," etc. (I John 2:1).

3

THE SAINTS ARE NOT TO BE ADORED, WORSHIPPED OR INVOKED

For this reason we do not adore, worship, or pray to the saints in heaven, or to other gods, and we do not acknowledge them as our intercessors or mediators before the Father in heaven. For God and Christ the Mediator are sufficient for us; neither do we give to others the honor that is due to God alone and to his Son, because he has expressly said: "My glory I give to no other: (Isa. 42:8), and because Peter has said: "There is no other name under heaven given among men by which we must be saved," except the name of Christ (Acts 4:12). In him, those who give their assent by faith do not seek anything outside Christ.

4

THE DUE HONOR TO BE RENDERED TO THE SAINTS

At the same time we do not despise the saints or think basely of them. For we acknowledge them to be living members of Christ and friends of God who have gloriously overcome the flesh and the world. Hence we love them as brothers, and also honor them; yet not with any kind of worship but by an honorable opinion of them and just praises of them. We also imitate them. For with ardent longings and supplications we earnestly desire to be imitators of their faith and virtues, to share eternal salvation with them, to dwell eternally with them in the presence of God, and to rejoice with them in Christ. And in this respect we approve of the opinion of St. Augustine in De Vera Religione: "Let not our religion be the cult of men who have died. For if they have lived holy lives, they are not to be thought of as seeking such honors; on the contrary, they want us to worship him by whose illumination they rejoice that we are fellow-servants of his merits. They are therefore to be honored by the way of imitation, but not to be adored in a religious manner," etc.

5

RELICS OF THE SAINTS

Much less do we believe that the relics of the saints are to be adored and reverenced. Those ancient saints seemed to have sufficiently honored their dead when they decently committed their remains to the earth after the spirit had ascended on high. And they thought that the most noble relics of their ancestors were their virtues, their doctrine, and their faith. Moreover, as they commend these "relics" when praising the dead, so they strive to copy them during their life on earth.

6

SWEARING BY GOD'S NAME ALONE

These ancient men did not swear except by the name of the only God, Yahweh, as prescribed by the divine law. Therefore, as it is forbidden to swear by the names of strange gods (Ex. 23:;13; Deut. 10:20), so we do not perform oaths to the saints that are demanded of us. We therefore reject in all these matters a doctrine that ascribes much too much to the saints in heaven.

6 Of the Providence of God

1

ALL THINGS ARE GOVERNED BY THE PROVIDENCE OF GOD

We believe that all things in heaven and on earth, and in all creatures, are preserved and governed by the providence of this wise, eternal and almighty God. For David testifies and says: "The Lord is high above all nations, and his glory above the heavens! Who is like the Lord our God, who is seated on high, who looks far down upon the heavens and the earth?" (Ps. 113:4 ff.). Again: "Thou searchest out...all my ways. Even before a word is on my tongue, lo, O Lord, Thou knowest it altogether" (Ps. 139:3 f.). Paul also testifies and declares: "In him we live and move and have our being" (Acts 17:28), and "from him and through him and to him are all things" (Rom. 11:36). Therefore Augustine most truly and according to Scripture declared in his book De Agone Christi, cap. 8, "The Lord said, 'Are not two sparrows sold for a penny? And not one of them will fall to the ground without your Father's will' " (Matt. 10:29). By speaking thus he wanted to show that what men regard as of least value is governed by God's omnipotence. For he who is the truth says that the birds of the air are fed by him and lilies of the field are clothed by him; he also says that the hairs of our head are numbered (Matt. 6:26 ff.).

2

THE EPICUREANS

We therefore condemn the Epicureans who deny the providence of God, and all those who blasphemously say that God is busy with the heavens and neither sees nor cares about us and our affairs. David, the royal prophet, also condemned this when he said: "O Lord, how long shall the wicked exult? They say, "The Lord does not see; the God of Jacob does not perceive." Understand, O dullest of the people! Fools, when will you be wise? He who planted the ear, does he not hear? He who formed the eye, does he not see?" (Ps. 94:3, 7-9).

3

MEANS NOT TO BE DESPISED

Nevertheless, we do not spurn as useless the means by which divine providence works, but we teach that we are to adapt ourselves to them in so far as they are recommended to us in the Word of God. Wherefore we disapprove of the rash statements of those who say that if all things are managed by the providence of God, then our efforts and endeavors are in vain. It will be sufficient if we leave everything to the governance of divine providence, and we will not have to worry about anything or do anything. For although Paul understood that he sailed under the providence of God who had said to him: "You must bear witness also at Rome" (Acts 23:11), and in addition had given him the promise, "There will be no loss of life among you...and not a hair is to perish from the head of any of you" (Acts 27:22,34), yet when the sailors were nevertheless thinking about abandoning ship the same Paul said to the centurion and the soldiers: "Unless these men stay in the ship, you cannot be saved" (Acts 27:31). For God, who has appointed to everything its end, has ordained the beginning and the means by which it reaches its goal. The heathen ascribe things to blind fortune and uncertain chance. But St. James does not want us to say: "Today or tomorrow we will go into such and such a town and trade," but adds: "Instead you ought to say, `If the Lord wills, we shall live and we shall do this or that' " (James 4:13, 15). And Augustine says: "Everything which to vain men seems to happen in nature by accident, occurs only by his Word, because it happens only at his command" (Enarrationes in Psalmos 148). Thus it seemed to happen by mere chance when Saul, while seeking his father's asses, unexpectedly fell in with the prophet Samuel. But previously the Lord had said to the prophet: "Tomorrow I will send to you a man from the land of Benjamin" (I Sam 9:15).

7 Of The Creation of All Things: Of Angels, the Devil, and Man

1

GOD CREATED ALL THINGS

This good and almighty God created all things, both visible and invisible, by his co-eternal Word, and preserves them by his co-eternal Spirit, as David testified when he said: "By the word of the Lord the heavens were made, and all their host by the breath of his mouth" (Ps. 33:6). And, as Scripture says, everything that God had made was very good, and was made for the profit and use of man. Now we assert that all those things proceed from one beginning.

2

MANICHAEANS AND MARCIONITES

Therefore, we condemn the Manichaeans and Marcionites who impiously imagined two substances and natures, one good and the other evil; also two beginnings and two gods contrary to each other, a good and an evil one.

3

OF ANGELS AND THE DEVIL

Among all creatures, angels and men are most excellent. Concerning angels, Holy Scripture declares: "who makest the winds thy messengers, fire and flame thy ministers" (Ps 104:4). Also it says: "Are they not all ministering spirits sent forth to serve, for the sake of those who are to obtain salvation?" (Heb. 1:14). Concerning the Devil, the Lord Jesus Himself testifies: "He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies" (John 8:44). Consequently we teach that some angels persisted in obedience and were appointed for faithful service to God and men, but others fell of their own free will and were cast into destruction, becoming enemies of all good and of the faithful, etc....

4

OF MAN

Now concerning, Scripture says that in the beginning he was made good according to the image and likeness of God; that God placed him in paradise and made all thing subject to him (Gen. chp 2). This is what David magnificently sets forth in Psalm 8. Moreover, God gave him a wife and blessed them. We also affirm that man consists of two different substances in one person: an immortal soul which, when separate from the body, neither sleeps nor dies, and a mortal body which will nevertheless be raised up from the dead at the last judgement, in order that then the whole man, either in life or in death, abide forever.

5

THE SECTS

We condemn all who ridicule or by subtle arguments cast doubt upon the immortality of the soul, or who say that the soul sleeps or is a part of God. In short, we condemn all opinions of all men, however many, that depart from what has been delivered unto us by the Holy Scriptures in the Apostolic Church of Christ concerning creation, angels, and demons, and man.

8 Of Man's Fall, Sin and the Cause of Sin

1

THE FALL OF MAN

In the beginning, man was made according to the image of God, in righteousness and true holiness, good and upright. But when at the instigation of the serpent and by his own fault he abandoned goodness and righteousness, he became subject to sin, death and various calamities. And what he became by the fall, that is, subject to sin, death and various calamities, so are all those who have descended from him.

2

SIN

By sin we understand that innate corruption of man which has been derived or propagated in us all from our first parents, by which we, immersed in perverse desires and averse to all good, are inclined to all evil. Full of all wickedness, distrust, contempt and hatred of God, we are unable to do or even to think anything good of ourselves. Moreover, even as we grow older, so by wicked thoughts, words and deeds committed against God's law, we bring forth corrupt fruit worthy of an evil tree (Matt. 12:33 ff.). For this reason by our own deserts, being subject to the wrath of God, we are liable to just punishment, so that all of us would have been cast away by God if Christ, the Deliverer, had not brought us back.

3

DEATH

By death we understand not only bodily death, which all of us must once suffer on account of sins, but also eternal punishment due to our sins and corruption. For the apostle says: "We were dead through trespasses and sins...and were by nature children of wrath, like the rest of mankind. But God, who is rich in mercy...even when we were dead through our trespasses, made us alive together with Christ" (Eph. 2:1 ff.) Also: "As sin came into the world through one man and death through sin, and so death spread to all men because all men sinned" (Rom. 5:12).

4

ORIGINAL SIN

We therefore acknowledge that there is original sin in all men.

5

ACTUAL SINS

We acknowledge that all other sins which arise from it are called and truly are sins, no matter by what name they may be called, whether mortal, venial or that which is said to be the sin against the Holy Spirit which is never forgiven (Mark 3:29; I John 5:16). We also confess that sins are not equal; although they arise from the same fountain of corruption and unbelief, some are more serious than others. As the Lord said, it will be more tolerable for Sodom than for the city that rejects the word of the Gospel (Matt. 10:14 f.; 11:20 ff.).

6

THE SECTS

We therefore condemn all who have taught contrary to this, especially Pelagius and all Pelagians, together with the Jovinians who, with the Stoics, regard all sins as equal. In this whole matter we agree with St. Augustine who derived and defended his view from Holy Scriptures. Moreover, we condemn Florinus and Blastus, against whom Irenaeus wrote, and all who make God the author of sin.

7

GOD IS NOT THE AUTHOR OF SIN, AND HOW FAR HE IS SAID TO HARDEN

It is expressly written: "Thou art not a God who delights in wickedness. Thou hatest all evildoers. Thou destroyest those who speak lies" (Ps. 5:4 ff.). And again: "When the devil lies, he speaks according to his own nature, for he is a liar and the father of lies" (John 8:44). Moreover, there is enough sinfulness and corruption in us that it is not necessary for God to infuse into us a new or still greater perversity. When, therefore, it is said in Scripture that God hardens, blinds and delivers up to a reprobate mind, it is to be understood that God does it by a just judgment as a just Judge and Avenger. Finally, as often as God in Scripture is said or seems to do something evil, it is not thereby said that man does not do evil, but that God permits it and does not prevent it, according to his just judgment, who could prevent it if he wished, or because he turns man's evil into good, as he did in the case of the sin of Joseph's brethren, or because he governs sins lest they break out and rage more than is appropriate. St. Augustine writes in his Enchiridion: "What happens contrary to his will occurs, in a wonderful and ineffable way, not apart from his will. For it would not happen if he did not allow it. And yet he does not allow it unwillingly but willingly. But he who is good would not permit evil to be done, unless, being omnipotent, he could bring good out of evil." Thus wrote Augustine.

8

CURIOUS QUESTIONS

Other questions, such as whether God willed Adam to fall, or incited him to fall, or why he did not prevent the fall, and similar questions, we reckon among curious questions (unless perchance the wickedness of heretics or of other churlish men compels us also to explain them out of the Word of God, as the godly teachers of the Church have frequently done), knowing that the Lord forbade man to eat of the forbidden fruit and punished his transgression. We also know that what things are done are not evil with respect to the providence, will, and the power of God, but in respect of Satan and our will opposing the will of God.

9 Of Free Will, and Thus of Human Powers

1

1.** In this matter, which has always produced many conflicts in the Church, we teach that a threefold condition or state of man is to be considered.

2

WHAT MAN WAS BEFORE THE FALL

There is the state in which man was in the beginning before the fall, namely, upright and free, so that he could both continue in goodness and decline to evil. However, he declined to evil, and has involved himself and the whole human race in sin and death, as has been said already.

3

WHAT MAN WAS AFTER THE FALL

Then we are to consider what man was after the fall. To be sure, his reason was not taken from him, nor was he deprived of will, and he was not entirely changed into a stone or a tree. But they were so altered and weakened that they no longer can do what they could before the fall. For the understanding is darkened, and the will which was free has become an enslaved will. Now it serves sin, not unwillingly but willingly. And indeed, it is called a will, not an unwill (ing). [Etenim voluntas, non noluntas dicitur.]

4

MAN DOES EVIL BY HIS OWN FREE WILL

Therefore, in regard to evil or sin, man is not forced by God or by the devil but does evil by his own free will, and in this respect he has a most free will. But when we frequently see that the worst crimes and designs of men are prevented by God from reaching their purpose, this does not take away man's freedom in doing evil, but God by his own power prevents what man freely planned otherwise. Thus Joseph's brothers freely determined to get rid of him, but they were unable to do it because something else seemed good to the counsel of God.

5

MAN IS NOT CAPABLE OF GOOD Per Se

In regard to goodness and virtue man's reason does not judge rightly of itself concerning divine things. For the evangelical and apostolic Scripture requires regeneration of whoever among us wishes to be saved. Hence our first birth from Adam contributes nothing to out salvation. Paul says: "The unspiritual man does not receive the gifts of the Spirit of God," etc. (I Cor. 2:14). And in another place he denies that we of ourselves are capable of thinking anything good (II Cor. 3:5) Now it is known that the mind or intellect is the guide of the will, and when the guide is blind, it is obvious how far the will reaches. Wherefore, man not yet regenerate has no free will for good, no strength to perform what is good. The Lord says in the Gospel: "Truly, truly, I say to you, everyone who commits sin is a slave to sin" (John 8:34). And the apostle Paul says: "The mind that is set on the flesh is hostile to God; it does not submit to God's law, indeed it cannot" (Rom. 8:7). Yet in regard to earthly things, fallen man is not entirely lacking in understanding.

6

UNDERSTANDING OF THE ARTS

For God in his mercy has permitted the powers of the intellect to remain, though differing greatly from what was in man before the fall. God commands us to cultivate our natural talents, and meanwhile adds both gifts and success. And it is obvious that we make no progress in all the arts without God's blessing. In any case, Scripture refers all the arts to God; and, indeed, the heathen trace the origin of the arts to the gods who invented them.

7

OF WHAT KIND ARE THE POWERS OF THE REGENERATE, AND IN WHAT WAY THEIR WILLS ARE FREE

Finally, we must see whether the regenerate have free wills, and to what extent. In regeneration the understanding is illumined by the Holy Spirit in order that it many understand both the mysteries and the will of God. And the will itself is not only changed by the Spirit, but it is also equipped with faculties so that it wills and is able to do the good of its own accord (Rom. 8:1ff.). Unless we grant this, we will deny Christian liberty and introduce a legal bondage. But the prophet has God saying: "I will put my law within them, and I will write it upon their hearts" (Jer. 31:33; Ezek. 36:26f.). The Lord also says in the Gospel: "If the Son makes you free, you will be free indeed" (John 8:36). Paul also writes to the Philippians: "It has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake" (Phil. 1:29). Again: "I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ" (v. 6). Also: "God is at work in you, both to will and to work for his good pleasure" (ch. 2:13).

8

THE REGENERATE WORK NOT ONLY PASSIVELY BUT ACTIVELY

However, in this connection we teach that there are two things to be observed: First, that the regenerate, in choosing and doing good, work not only passively but actively. For they are moved by God that they may do themselves what they do. For Augustine rightly adduces the saying that "God is said to be our helper. But no one can be helped unless he does something." The Manichaeans robbed man of all activity and made him like a stone or a block of wood.

9

THE FREE WILL IS WEAK IN THE REGENERATE

Secondly, in the regenerate a weakness remains. For since sin dwells in us, and in the regenerate the flesh struggles against the Spirit till the end of our lives, they do not easily accomplish in all things what they had planned. These things are confirmed by the apostle in Rom., ch. 7, and Gal., ch. 5. Therefore that free will is weak in us on account of the remnants of the old Adam and of innate human corruption remaining in us until the end of our lives. Meanwhile, since the powers of the flesh and the remnants of the old man are not so efficacious that they wholly extinguish the work of the Spirit, for that reason the faithful are said to be free, yet so that they acknowledge their infirmity and do not glory at all in their free will. For believers ought always to keep in mind what St. Augustine so many times inculcated according to the apostle: "What have you that you did not receive? If then you received it, why do you boast as if it were not a gift?" To this he adds that what we have planned does not immediately come to pass. For the issue of things lies in the hand of God. This is the reason Paul prayed to the Lord to prosper his journey (Rom. 1:10). And this also is the reason the free will is weak.

10

IN EXTERNAL THINGS THERE IS LIBERTY

Moreover, no one denies that in external things both the regenerate and the unregenerate enjoy free will. For man has in common with other living creatures (to which he is not inferior) this nature to will some things and not to will others. Thus he is able to speak or to keep silent, to go out of his house or to remain at home, etc. However, even here God's power is always to be observed, for it was the cause that Balaam could not go as far as he wanted (Num., ch. 24), and Zacharias upon returning from the temple could not speak as he wanted (Luke, ch.1).

11

HERESIES

In this matter we condemn the Manichaeans who deny that the beginning of evil was for man [created] good, from his free will. We also condemn the Pelagians who assert that an evil man has sufficient free will to do the good that is commanded. Both are refuted by Holy Scripture which says to the former, "God made man upright" and to the latter, "If the Son makes you free, you will be free indeed" (John 8:36).

10 Of the Predestination of God and the Election of the Saints

1

GOD HAS ELECTED US OUT OF GRACE

From eternity God has freely, and of his mere grace, without any respect to men, predestinated or elected the saints whom he wills to save in Christ, according to the saying of the apostle, "God chose us in him before the foundation of the world" (Eph. 1:4). And again: "Who saved us and called an with a holy calling, not in virtue of our works but in virtue of his own purpose and the grace which he gave us in Christ Jesus ages ago, and now has manifested through the appearing of our Savior Christ Jesus" (II Tim. 1:9 f.).

2

WE ARE ELECTED OR PREDESTINATED IN CHRIST

Therefore, although not on account of any merit of ours, God has elected us, not directly, but in Christ, and on account of Christ, in order that those who are now engrafted into Christ by faith might also be elected. But those who were outside Christ were rejected, according to the word of the apostle, "xamine yourselves, to see whether you are holding to your faith. Test yourselves. Do you not realize that Jesus Christ is in you? -- unless indeed you fail to meet the test!"(II Cor. 13:5).

3

WE ARE ELECTED FOR A DEFINITE PURPOSE

Finally, the saints are chosen in Christ by God for a definite purpose, which the apostle himself explains when he says, "e chose us in him for adoption that we should be holy and blameless before him in love. He destined us for adoption to be his sons through Jesus Christ that they should be to the praise of the glory of his grace"(Eph. 1:4 ff.).

4

WE ARE TO HAVE A GOOD HOPE FOR ALL

And although God knows who are his, and here and there mention is made of the small number of elect, yet we must hope well of all, and not rashly judge any man to be a reprobate. For Paul says to the Philippians, " thank my God for you all"(now he speaks of the whole Church in Phillippi), "ecause of your fellowship in the Gospel, being persuaded that he who began a good work in you will bring it to completion at the day of Jesus Christ. It is also right that I have this opinion of you all"(Phil. 1:3 ff.).

5

WHETHER FEW ARE ELECT

And when the Lord was asked whether there were few that should be saved, he does not answer and tell them that few or many should be saved or damned, but rather he exhorts every man to "trive to enter by the narrow door"(Luke 13:24): as if he should say, It is not for you curiously to inquire about these matters, but rather to endeavor that you may enter into heaven by the straight way.

6

WHAT IN THIS MATTER IS TO BE CONDEMNED

Therefore we do not approve of the impious speeches of some who say, "ew are chosen, and since I do not know whether I am among the number of the few, I will enjoy myself."Others say, "f I am predestinated and elected by God, nothing can hinder me from salvation, which is already certainly appointed for me, no matter what I do. But if I am in the number of the reprobate, no faith or repentance will help me, since the decree of God cannot be changed. Therefore all doctrines and admonitions are useless." Now the saying of the apostle contradicts these men: "The Lord's servant must be ready to teach, instructing those who oppose him, so that if God should grant that they repent to know the truth, they may recover from the snare of the devil, after being held captive by him to do his will" (II Tim. 2:23 ff.).

7

ADMONITIONS ARE NOT IN VAIN BECAUSE SALVATION PROCEEDS FROM ELECTION

Augustine also shows that both the grace of free election and the predestination, and also salutary admonitions and doctrines, are to be preached (Lib. de Dono Perseverantiae, cap. 14 ff.).

8

WHETHER WE ARE ELECTED

We therefore find fault with those who outside of Christ ask whether they are elected. [Ed. 1568 reads: "whether they are elected from eternity?"] And what has God decreed concerning them before all eternity? For the preaching of the Gospel is to be heard, and it is to be believed; and it is to be held as beyond doubt that if you believe and are in Christ, you are elected. For the Father has revealed unto us in Christ the eternal purpose of his predestination, as I have just now shown from the apostle in II Tim. 1:9-10. This is therefore above all to be taught and considered, what great love of the Father toward us is revealed to us in Christ. We must hear what the Lord himself daily preaches to us in the Gospel, how he calls and says: "Come to me all who labor and are heavy-laden, and I will give you rest" (Matt. 11:28). "God so loved the world, that he gave his only Son, that whoever believes in him should not perish, but have eternal life" (John 3:16). Also, "It is not the will of my Father that one of these little ones should perish" (Matt. 18:14). Let Christ, therefore be the looking glass, in whom we may contemplate our predestination. We shall have a sufficiently clear and sure testimony that we are inscribed in the Book of Life if we have fellowship with Christ, and he is ours and we are his in true faith.

9

TEMPTATION IN REGARD TO PREDESTINATION

In the temptation in regard to predestination, than which there is scarcely any other more dangerous, we are confronted by the fact that God's promises apply to all the faithful, for he says: "Ask, and everyone who seeks, shall receive" (Luke 11:9 f.) This finally we pray, with the whole Church of God, "Our Father who art in heaven" (Matt. 6:9), both because by baptism we are ingrafted into the body of Christ, and we are often fed in his Church with his flesh and blood unto life eternal. Thereby, being strengthened, we are commanded to work out our salvation with fear trembling, according to the precept of Paul.

11 Of Jesus Christ, True God and Man, the Only Savior of the World

1

CHRIST IS TRUE GOD

We further believe and teach that the Son of God, our Lord Jesus Christ, was predestinated or foreordained from eternity by the Father to be the Savior of the world. And we believe that he was born, not only when he assumed flesh of the Virgin Mary, and not only before the foundation of the world was laid, but by the Father before all eternity in an inexpressible manner. For Isaiah said: "Who can tell his generation?" (Ch. 53:8). And Micah says: "His origin is from of old, from ancient days" (Micah 5:2). And John said in the Gospel: "In the beginning was the Word, and the Word was with God, and the Word was God," etc. (Ch. 1:1). Therefore, with respect to his divinity the Son is coequal and consubstantial with the Father; true God (Phil. 2:11), not only in name or by adoption or by any merit, but in substance and nature, as the apostle John has often said: "This is the true God and eternal life" (I John 5:20). Paul also says: "He appointed the Son the heir of all things, through whom also he created the world. He reflects the glory of God and bears the very stamp of his nature, upholding all things by his word of power" (Heb. 1:2 f.). For in the Gospel the Lord himself said: "Father, glorify Thou me in Thy own presence with the glory which I had with Thee before the world was made" (John 17:5). And in another place in the Gospel it is written: "The Jews sought all the more to kill him because he...called God his Father, making himself equal with God" (John 5:18).

2

THE SECTS

We therefore abhor the impious doctrine of Arius and the Arians against the Son of God, and especially the blasphemies of the Spaniard, Michael Servetus, and all his followers, which Satan through them has, as it were, dragged up out of hell and has most audaciously and impiously spread abroad in the world.

3

CHRIST IS TRUE MAN, HAVING REAL FLESH

We also believe and teach that the eternal Son of the eternal God was made the Son of man, from the seed of Abraham and David, not from the coitus of a man, as the Ebionites said, but was most chastely conceived by the Holy Spirit and born of the ever virgin Mary, as the evangelical history carefully explains to us (Matt., ch. 1). And Paul says: "he took not on him the nature of angels, but of the seed of Abraham." Also the apostle John says that woever does not believe that Jesus Christ has come in the flesh, is not of God. Therefore, the flesh of Christ was neither imaginary not brought from heaven, as Valentinus and Marcion wrongly imagined.

4

A RATIONAL SOUL IN CHRIST

Moreover, our Lord Jesus Christ did not have a soul bereft of sense and reason, as Apollinaris thought, nor flesh without a soul, as Eunomius taught, but a soul with its reason, and flesh with its senses, by which in the time of his passion he sustained real bodily pain, as himself testified when he said: "My soul is very sorrowful, even to death" (Matt. 26:38). And, "Now is my soul troubled" (John 12:27).

5

TWO NATURES IN CHRIST

We therefore acknowledge two natures or substances, the divine and the human, in one and the same Jesus Christ our Lord (Heb., ch. 2). And we say that these are bound and united with one another in such a way that they are not absorbed, or confused, or mixed, but are united or joined together in one person the properties of the natures being unimpaired and permanent.

6

NOT TWO BUT ONE CHRIST

Thus we worship not two but one Christ the Lord. We repeat: one true God and man. With respect to his divine nature he is consubstantial with the Father, and with respect to the human nature he is consubstantial with us men, and like us in all things, sin excepted (Heb. 4:15).

7

THE SECTS

And indeed we detest the dogma of the Nestorians who make two of one Christ and dissolve the unity of the Person. Likewise we thoroughly execrate the madness of Eutyches and of the Monothelites or Monophysites who destroy the property of the human nature.

8

THE DIVINE NATURE OF CHRIST IS NOT PASSIBLE, AND THE HUMAN NATURE IS NOT EVERYWHERE

Therefore, we do not in any way teach that the divine nature in Christ has suffered or that Christ according to his human nature is still in this world and thus is everywhere. For neither do we think or teach that the body of Christ ceased to be a true body after his glorification, or was deified, and deified in such a way that it laid aside its properties as regards body and soul, and changed entirely into a divine nature and began to be merely one substance.

9

THE SECTS

Hence we by no means approve of or accept the strained, confused and obscure subtleties of Schwenkfeldt and of similar sophists with their self-contradictory arguments; neither are we Schwenkfeldians.

10

OUR LORD TRULY SUFFERED

We believe, moreover, that our Lord Jesus Christ truly suffered and died for us in the flesh, as Peter says (I Peter 4:1). We abhor the most impious madness of the Jacobites and all the Turks who execrate the suffering of the Lord. At the same time we do not deny that the Lord of glory was crucified for us, according to Paul's words (I Cor. 2:8).

11

IMPARTATION OF PROPERTIES

We piously and reverently accept and use the impartation of properties which is derived from Scripture and which has been used by all antiquity in explaining and reconciling apparently contradictory passages.

12

CHRIST IS TRULY RISEN FROM THE DEAD

We believe and teach that the same Jesus Christ our Lord, in his true flesh in which he was crucified and died, rose again from the dead, and that not another flesh was raised other than the one buried, or that a spirit was taken up instead of the flesh, but that he retained his true body. Therefore, while his disciples thought they saw the spirit of the Lord, he showed them his hands and feet which were marked by the prints of the nails and wounds, and added: "See my hands and my feet, that it is I myself; handle me, and see, for a spirit has not flesh and bones as you see that I have" (Luke 24:39).

13

CHRIST IS TRULY ASCENDED INTO HEAVEN

We believe that our Lord Jesus Christ, in his same flesh, ascended above all visible heavens into the highest heaven, that is, the dwelling-place of God and the blessed ones, at the right hand of God the Father. Although it signifies an equal participation in glory and majesty, it is also taken to be a certain place about which the Lord, speaking in the Gospel, says: "I go to prepare a place for you" (John 14:2). The apostle Peter also says: "Heaven must receive Christ until the time of restoring all things" (Acts 3:21). And from heaven the same Christ will return in judgment, when wickedness will then be at its greatest in the world and when the Antichrist, having corrupted true religion, will fill up all things with superstition and impiety and will cruelly lay waste the Church with bloodshed and flames (Dan., ch. 11). But Christ will come again to claim his own, and by his coming to destroy the Antichrist, and to judge the living and the dead (Acts 17:31). For the dead will rise again (I Thess. 4:14 ff.), and those who on that day (which is unknown to all creatures [Mark 13:32]) will be alive will be changed "in the twinkling of an eye," and all the faithful will be caught up to meet Christ in the air, so that then they may enter with him into the blessed dwelling-places to live forever (I Cor. 15:51 f.). But the unbelievers and ungodly will descend with the devils into hell to burn forever and never to be redeemed from torments (Matt. 25:46).

14

THE SECTS

We therefore condemn all who deny a real resurrection of the flesh (II Tim. 2:18), or who with John of Jerusalem, against whom Jerome wrote, do not have a correct view of the glorification of bodies. We also condemn those who thought that the devil and all the ungodly would at some time be saved, and that there would be an end to punishments. For the Lord has plainly declared: "Their fire is not quenched, and their worm does not die" (Mark 9:44). We further condemn Jewish dreams that there will be a golden age on earth before the Day of Judgment, and that the pious, having subdued all their godless enemies, will possess all the kingdoms of the earth. For evangelical truth in Matt., chs. 24 and 25, and Luke, ch. 18, and apostolic teaching in II Thess., ch. 2, and II Tim., chs. 3 and 4, present something quite different.

15

THE FRUIT OF CHRIST'S DEATH AND RESURRECTION

Further by his passion and death and everything which he did and endured for our sake by his coming in the flesh, our Lord reconciled all the faithful to the heavenly Father, made expiation for sins, disarmed death, overcame damnation and hell, and by his resurrection from the dead brought again and restored life and immortality. For he is our righteousness, life and resurrection, in a word, the fulness and perfection of all the faithful, salvation and all sufficiency. For the apostle says: "In him all the fulness of God was pleased to dwell," and, "You have come to fulness of life in him" (Col., chs. 1 and 2).

16

JESUS CHRIST IS THE ONLY SAVIOR OF THE WORLD, AND THE TRUE AWAITED MESSIAH

For we teach and believe that this Jesus Christ our Lord is the unique and eternal Savior of the human race, and thus of the whole world, in whom by faith are saved all who before the law, under the law, and under the Gospel were saved, and however many will be saved at the end of the world. For the Lord himself says in the Gospel: "He who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber....I am the door of the sheep" (John 10:1 and 7). And also in another place in the same Gospel he says: "Abraham saw my day and was glad" (ch. 7:56). The apostle Peter also says: "There is salvation in no one else, for there is no other name under heaven given among men by which we must be saved." We therefore believe that we will be saved through the grace of our Lord Jesus Christ, as our fathers were (Acts 4:12; 10:43; 15:11). For Paul also says: "All our fathers ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock which followed them, and the Rock was Christ" (I Cor. 10:3 f.). And thus we read that John says: "Christ was the Lamb which was slain from the foundation of the world" (Rev. 14:8), and John the Baptist testified that Christ is that "Lamb of God, who takes away the sin of the world" (John 1:29). Wherefore, we quite openly profess and preach that Jesus Christ is the sole Redeemer and Savior of the world, the King and High Priest, the true and awaited Messiah, that holy and blessed one whom all the types of the law and predictions of the prophets prefigured and promised; and that God appointed him beforehand and sent him to us, so that we are not now to look for any other. Now there only remains for all of us to give all glory to Christ, believe in him, rest in him alone, despising and rejecting all other aids in life. For however many seek salvation in any other than in Christ alone, have fallen from the grace of God and have rendered Christ null and void for themselves (Gal. 5:4).

17

THE CREEDS OF FOUR COUNCILS RECEIVED

And, to say many things with a few words, with a sincere heart we believe, and freely confess with open mouth, whatever things are defined from the Holy Scriptures concerning the mystery of the incarnation of our Lord Jesus Christ, and are summed up in the Creeds and decrees of the first four most excellent synods convened at Nicaea, Constantinople, Ephesus and Chalcedon -- together with the Creed of blessed Athanasius, and all similar symbols; and we condemn everything contrary to these.

18

THE SECTS

And in this way we retain the Christian, orthodox and catholic faith whole and unimpaired; knowing that nothing is contained in the aforesaid symbols which is not agreeable to the Word of God, and does not altogether make for a sincere exposition of the faith.

12 Of the Law of God

1

THE WILL OF GOD IS EXPLAINED FOR US IN THE LAW OF GOD

We teach that the will of God is explained for us in the law of God, what he wills or does not will us to do, what is good and just, or what is evil and unjust. Therefore, we confess that the law is good and holy.

2

THE LAW OF NATURE

And this law was at one time written in the hearts of men by the finger of God (Rom. 2:15), and is called the law of nature (the law of Moses is in two Tables), and at another it was inscribed by his finger on the two Tables of Moses, and eloquently expounded in the books of Moses (Ex. 20:1 ff.; Deut. 5:6 ff.). For the sake of clarity we distinguish the moral law which is contained in the Decalogue or two Tables and expounded in the books of Moses, the ceremonial law which determines the ceremonies and worship of God, and the judicial law which is concerned with political and domestic matters.

3

THE LAW IS COMPLETE AND PERFECT

We believe that the whole will of God and all necessary precepts for every sphere of life are taught in this law. For otherwise the Lord would not have forbidden us to add or to take away anything from this law; neither would he have commanded us to walk in a straight path before this law, and not to turn aside from it by turning to the right or to the left (Deut. 4:2; 12:32).

4

WHY THE LAW WAS GIVEN

We teach that this law was not given to men that they might be justified by keeping it, but that rather from what it teaches we may know (our) weakness, sin and condemnation, and, despairing of our strength, might be converted to Christ in faith. For the apostle openly declares: "The law brings wrath," and, "Through the law comes knowledge of sin" (Rom. 4:15; 3:20), and, "If a law had been given which could justify or make alive, then righteousness would indeed be by the law. But the Scripture (that is, the law) has concluded all under sin, that the promise which was of the faith of Jesus might be given to those who believe....Therefore, the law was our schoolmaster unto Christ, that we might be justified by faith" (Gal.3:21 ff.).

5

THE FLESH DOES NOT FULFIL THE LAW

For no flesh could or can satisfy the law of God and fulfil it, because of the weakness in our flesh which adheres and remains in us until our last breath. For the apostle says again: "God has done what the law, weakened bythe flesh, could not do: sending his own Son in the likeness of sinful flesh and for sin" (Rom. 8:3). Therefore, Christ is the perfecting of the law and our fulfilment of it (Rom. 10:4), who, in order to take away the curse of the law, was make a curse for us (Gal. 3:13). Thus he imparts to us through faith his fulfilment of the law, and his righteousness and obedience are imputed to us.

6

HOW FAR THE LAW IS ABROGATED

The law of God is therefore abrogated to the extent that it no longer condemns us, nor works wrath in us. For we are under grace and not under the law. Moreover, Christ has fulfilled all the figures of the law. Hence, with the coming of the body, the shadows ceased, so that in Christ we now have the truth and all fulness. But yet we do not on that account contemptuously reject the law. For we remember the words of the Lord when he said: "I have not come to abolish the law and the prophets but to fulfil them" (Matt. 5:17). We know that in the law is delivered to us the patterns of virtues and vices. We know that the written law when explained by the Gospel is useful to the Church, and that therefore its reading is not to be banished from the Church. For although Moses' face was covered with a veil, yet the apostle says that the veil has been taken away and abolished by Christ.

7

THE SECTS

We condemn everything that heretics old and new have taught against the law.

13 Of the Gospel of Jesus Christ, of the Promises, and of the Spirit and Letter

1

THE ANCIENTS HAD EVANGELICAL PROMISES

The Gospel is, indeed, opposed to the law. For the law works wrath and announces a curse, whereas the Gospel preaches grace and blessing. John says: "For the law was given through Moses; grace and truth came through Jesus Christ" (John 1:17). Yet notwithstanding it is most certain that those who were before the law and under the law, were not altogether destitute of the Gospel. For they had extraordinary evangelical promises such as these are: "The seed of the woman shall bruise the serpent's head" (Gen. 3:15). "In thy seed shall all the nations of the earth be blessed" (Gen. 22:18). "The scepter shall not depart from Judah...until he comes" (Gen. 49:10). "The Lord will raise up a prophet from among his own brethren" (Deut. 18:15; Acts 3:22), etc.

2

THE PROMISES TWOFOLD

And we acknowledge that two kinds of promises were revealed to the fathers, as also to us. For some were of present or earthly things, such as the promises of the Land of Canaan and of victories, and as the promise today still of daily bread. Others were then and are still now of heavenly and eternal things, namely, divine grace, remission of sins, and eternal life through faith in Jesus Christ.

3

THE FATHERS ALSO HAD NOT ONLY CARNAL BUT SPIRITUAL PROMISES

Moreover, the ancients had not only external and earthly but also spiritual and heavenly promises in Christ. Peter says: "The prophets who prophesied of the grace that was to be yours searched and inquired about this salvation" (I Peter 1:10). Wherefore the apostle Paul also said: "The Gospel of God was promised beforehand through his prophets in the holy scriptures" (Rom. 1:2). Thereby it is clear that the ancients were not entirely destitute of the whole Gospel.

4

WHAT IS THE GOSPEL PROPERLY SPEAKING?

And although our fathers had the Gospel in this way in the writings of the prophets by which they attained salvation in Christ through faith, yet the Gospel is properly called glad and joyous news, in which, first by John the Baptist, then by Christ the Lord himself, and afterwards by the apostles and their successors, is preached to us in the world that God has now performed what he promised from the beginning of the world, and has sent, nay more, has given us his only Son and in him reconciliation with the Father, the remission of sins, all fulness and everlasting life. Therefore, the history delineated by the four Evangelists and explaining how these things were done or fulfilled by Christ, what things Christ taught and did, and that those who believe in him have all fulness, is rightly called the Gospel. The preaching and writings of the apostles, in which the apostles explain for us how the Son was given to us by the Father, and in him everything that has to do with life and salvation, is also rightly called evangelical doctrine, so that not even today, if sincerely preached, does it lose its illustrious title.

5

OF THE SPIRIT AND THE LETTER

That same preaching of the Gospel is also called by the apostle "the spirit" and "the ministry of the spirit" because by faith it becomes effectual and living in the ears, nay more, in the hearts of believers through the illumination of the Holy Spirit (II Cor. 3:6). For the letter, which is opposed to the Spirit, signifies everything external, but especially the doctrine of the law which, without the Spirit and faith, works wrath and provokes sin in the minds of those who do not have a living faith. For this reason the apostle calls it "the ministry of death." In this connection the saying of the apostle is pertinent: "The letter kills, but the Spirit gives life." And false apostles preached a corrupted Gospel, having combined it with the law, as if Christ could not save without the law.

6

THE SECTS

Such were the Ebionites said to be, who were descended from Ebion the heretic, and the Nazarites who were formerly called Mineans. All these we condemn, while preaching the pure Gospel and teaching that believers are justified by the Spirit [The original manuscript has "Christ" instead of "Spirit".] alone, and not by the law. A more detailed exposition of this matter will follow presently under the heading of justification.

7

THE TEACHING OF THE GOSPEL IS NOT NEW, BUT MOST ANCIENT DOCTRINE

And although the teaching of the Gospel, compared with the teaching of the Pharisees concerning the law, seemed to be a new doctrine when first preached by Christ (which Jeremiah also prophesied concerning the New Teatament), yet actually it not only was and still is an old doctrine (even if today it is called new by the Papists when compared with the teaching now received among them), but is the most ancient of all in the world. For God predestinated from eternity to save the world through Christ, and he has disclosed to the world through the Gospel this his predestination and eternal counsel (II Tim. 2:9 f.). Hence it is evident that the religion and teaching of the Gospel among all who ever were, are and will be, is the most ancient of all. Wherefore we assert that all who say that the religion and teaching of the Gospel is a faith which has recently arisen, being scarcely thirty years old, err disgracefully and speak shamefully of the eternal counsel of God. To them applies the saying of Isaiah the prophet: "Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter!" (Isa. 5:20).

14 Of Repentance and the Conversion of Man

1

1.** The doctrine of repentance is joined with the Gospel. For so has the Lord said in the Gospel: "Repentance and forgiveness of sins should be preached in my name to all nations" (Luke 24:47).

2

WHAT IS REPENTANCE?

By repentance we understand (1) the recovery of a right mind in sinful man awakened by the Word of the Gospel and the Holy Spirit, and received by true faith, by which the sinner immediately acknowledges his innate corruption and all his sins accused by the Word of God; and (2) grieves for them from his heart, and not only bewails and frankly confesses them before God with a feeling of shame, but also (3) with indignation abominates them; and (4) now zealously considers the amendment of his ways and constantly strives for innocence and virtue in which conscientiously to exercise himself all the rest of his life.

3

TRUE REPENTANCE IS CONVERSION TO GOD

And this is true repentance, namely, a sincere turning to God and all good, and earnest turning away from the devil and all evil.

4

1. REPENTANCE IS A GIFT OF GOD

Now we expressly say that this repentance is a sheer gift of God and not a work of our strength. For the apostle commands a faithful minister diligently to instruct those who oppose the truth, if "God may perhaps grant that they will repent and come to know the truth" (II Tim. 2:25).

5

2. LAMENTS SINS COMMITTED

Now that sinful woman who washed the feet of the Lord with her tears, and Peter who wept bitterly and bewailed his denial of the Lord (Luke 7:38; 22:62) show clearly how the mind of a penitent man ought to be seriously lamenting the sins he has committed.

6

3. CONFESSES SINS TO GOD

Moreover, the prodigal son and the publican in the Gospel, when compared with the Pharisee, present us with the most suitable pattern of how our sins are to be confessed to God. The former said: "Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me as one of your hired servants" (Luke 15:8 ff.). And the latter, not daring to raise his eyes to heaven, beat his breast, saying, "God be merciful to me a sinner" (ch. 18:13). And we do not doubt that they were accepted by God into grace. For the apostle John says: "If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us" (I John 1:9 f.).

7

SACERDOTAL CONFESSION AND ABSOLUTION

But we believe that this sincere confession which is made to God alone, either privately between God and the sinner, or publicly in the Church where the general confession of sins is said, is sufficient, and that in order to obtain forgiveness of sins it is not necessary for anyone to confess his sins to a priest, mumuring them in his ears, that in turn he might receive absolution from the priest with his laying on of hands, because there is neither a commandment nor an example of this in Holy Scriptures. David testifies and says: "I acknowledged my sin to thee, and did not hide my iniquity; I said, `I will confess my transgressions to the Lord'; then thou didst forgive the guilt of my sin" (Ps. 32:5). And the Lord who taught us to pray and at the same time to confess our sins said: "Pray then like this: Our Father, who art in heaven,...forgive us our debts, as we also forgive our debtors" (Matt. 6:12). Therefore it is necessary that we confess our sins to God our Father, and be reconciled with our neighbor if we have offended him. Concerning this kind of confession, the Apostle James says: "Confess your sins to one another" (James 5:16). If, however, anyone is overwhelmed by the burden of his sins and by perplexing temptations, and will seek counsel, instruction and comfort privately, either from a minister of the Church, or from any other brother who is instructed in God's law, we do not disapprove; just as we also fully approve of that general and public confession of sins which is usually said in Church and in meetings for worship, as we noted above, inasmuch as it is agreeable to Scripture.

8

OF THE KEYS OF THE KINGDOM OF HEAVEN

Concerning the keys of the Kingdom of Heaven which the Lord gave to the apostles, many babble many astonishing things, and out of them forge swords, spears, scepters and crowns, and complete power over the greatest kingdoms, indeed, over souls and bodies. Judging simply according to the Word of the Lord, we say that all properly called ministers possess and exercise the keys or the use of them when they proclaim the Gospel; that is, when they teach, exhort, comfort, rebuke, and keep in discipline the people committed to their trust.

9

OPENING AND SHUTTING (THE KINGDOM)

For in this way they open the Kingdom of Heaven to the obedient and shut it to the disobedient. The Lord promised these keys to the apostles in Matt., ch. 16, and gave them in John, ch. 20, Mark, ch. 16, and Luke, ch. 24, when he sent out his disciples and commanded them to preach the Gospel in all the world, and to remit sins.

10

THE MINISTRY OF RECONCILIATION

In the letter to the Corinthians the apostle says that the Lord gave the ministry of reconciliation to his ministers (II Cor. 5:18 ff.). And what this is he then explains, saying that it is the preaching or teaching of reconciliation. And explaining his words still more clearly he adds that Christ's ministers discharge the office of an ambassador in Christ's name, as if God himself through ministers exhorted the people to be reconciled to God, doubtless by faithful obedience. Therefore, they excercise the keys when they persuade [men] to believe and repent. Thus they reconcile men to God.

11

MINISTERS REMIT SINS

Thus they remit sins. Thus they open the Kingdom of Heaven, and bring believers into it: very different from those of whom the Lord said in the Gospel, "Woe to you lawyers! For you have taken away the key of knowledge; you did not enter yourselves, and you hindered those who were entering."

12

HOW MINISTERS ABSOLVE

Ministers, therefore, rightly and effectually absolve when they preach the Gospel of Christ and thereby the remission of sins, which is promised to each one who believes, just as each one is baptized, and when they testify that it pertains to each one peculiarly. Neither do we think that this absolution becomes more effectual by being murmured in the ear of someone or by being murmured singly over someone's head. We are nevertheless of the opinion that the remission of sins in the blood of Christ is to be diligently proclaimed, and that each one is to be admonished that the forgiveness of sins pertains to him.

13

DILIGENCE IN THE RENEWAL OF LIFE

But the examples in the Gospel teach us how vigilant and diligent the penitent ought to be in striving for newness of life and in mortifying the old man and quickening the new. For the Lord said to the man he healed of palsy: "See, you are well! Sin no more, that nothing worse befall you" (John 5:14). Likewise to the adulteress whom he set free he said: "Go, and sin no more" (ch. 8:11). To be sure, by these words he did not mean that any man, as long as he lived in the flesh, could not sin; he simply recommends diligence and a careful devotion, so that we should strive by all means, and beseech God in prayers lest we fall back into sins from which, as it were, we have been resurrected, and lest we be overcome by the flesh, the world and the devil. Zacchaeus the publican, whom the Lord had received back into favor, exclaims in the Gospel: "Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any one of anything, I restore it fourfold" (Luke 19:8). Therefore, in the same way we preach that restitution and compassion, and even almsgiving, are necessary for those who truly repent, and we exhort all men everywhere in the words of the apostle: "Let not sin therefore reign in your mortal bodies, to make you obey their passions. Do not yield your members to sin as instruments of wickedness, but yield yourselves to God as men who have been brought from death to life, and your members to God as instruments of righteousness" (Rom. 6:12 f.).

14

ERRORS

Wherefore we condemn all impious utterances of some who wrongly use the preaching of the Gospel and say that it is easy to return to God. Christ has atoned for all sins. Forgiveness of sins is easy. Therefore, what harm is there in sinning? Nor need we be greatly concerned about repentance, etc. Notwithstanding we always teach that an access to God is open to all sinners, and that he forgives all sinners of all sins except the one sin against the Holy Spirit (Mark 3:29).

15

THE SECTS

Wherefore we condemn both old and new Novatians and Catharists.

16

PAPAL INDULGENCES

We especially condemn the lucrative doctrine of the Pope concerning penance, and against his simony and his simoniacal indulgences we avail ourselves of Peter's judgment concerning Simon: "Your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God" (Acts 8:20 f.).

17

SATISFACTIONS

We also disapprove of those who think that by their own satisfactions they make amends for sins committed. For we teach that Christ alone by his death or passion is the satisfaction, propitiation or expiation of all sins (Isa., ch.53; I Cor. 1:30). Yet as we have already said, we do not cease to urge the mortification of the flesh. We add, however, that this mortification is not to be proudly obtruded upon God as a satisfaction for sins, but is to be performed humble, in keeping with the nature of the children of God, as a new obedience out of gratitude for the deliverance and full satisfaction obtained by the death and satisfaction of the Son of God.

15 Of the True Justification of the Faithful

1

WHAT IS JUSTIFICATION?

According to the apostle in his treatment of justification, to justify means to remit sins, to absolve from guilt and punishment, to receive into favor, and to pronounce a man just. For in his epistle to the Romans the apostle says: "It is God who justifies; who is to condemn?" (Rom. 8:33). To justify and to condemn are opposed. And in The Acts of the Apostles the apostle states: "Through Christ forgiveness of sins is proclaimed to you, and by him everyone that believes is freed from everything from which you could not be freed by the law of Moses" (Acts 13:38 f.). For in the Law and also in the Prophets we read: "If there is a dispute between men, and they come into court...the judges decide between them, acquitting the innocent and condemning the guilty" (Deut. 25:1). And in Isa., ch. 5: "Woe to those...who aqcuit the guilty for a bribe."

2

WE ARE JUSTIFIED ON ACCOUNT OF CHRIST

Now it is most certain that all of us are by nature sinners and godless, and before God's judgment-seat are convicted of godlessness and are guilty of death, but that, solely by the grace of Christ and not from any merit of ours or consideration for us, we are justified, that is, absolved from sin and death by God the Judge. For what is clearer than what Paul said: "Since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus" (Rom. 3:23 f.).

3

IMPUTED RIGHTEOUSNESS

For Christ took upon himself and bore the sins of the world, and satisfied divine justice. Therefore, solely on account of Christ's sufferings and resurrection God is propitious with respect to our sins and does not impute them to us, but imputes Christ's righteousness to us as our own (II Cor. 5;19 ff.; Rom. 4;25), so that now we are not only cleansed and purged from sins or are holy, but also, granted the righteousness of Christ, and so absolved from sin, death and condemnation, are at last righteous and heirs of eternal life. Properly speaking, therefore, God alone justifies us, and justifies only on account of Christ, not imputing sins to us but imputing his righteousness to us.

4

WE ARE JUSFIFIED BY FAITH ALONE

But because we receive this justification, not through any works, but through faith in the mercy of God and in Christ, we therefore teach and believe with the apostle that sinful man is justified by faith alone in Christ, not by the law or any works. For the apostle says: "We hold that a man is justified by faith apart from works of law" (Rom. 3:28). Also: "If Abraham was justified by works, he has something to boast about, but not before God. For what does the scripture say? Abraham believed God, and it was reckoned to him as righteousness....And to one who does not work but believes in him who justifies the ungodly, his faith is reckoned as righteousness" (Rom. 4:2 ff.; Gen. 15:6). And again: "By grace you have been saved through faith; and this is not your own doing, it is the gift of God--not because of works, lest any man should boast," etc. (Eph. 2:8 f.). Therefore, because faith receives Christ our righteousness and attributes everything to the grace of God in Christ, on that account justification is attributed to faith, chiefly because of Christ and not therefore because it is our work. For it is the gift of God.

5

WE RECEIVE CHRIST BY FAITH

Moreover, the Lord abundantly shows that we receive Christ by faith, in John, ch. 6, where he puts eating for believing, and believing for eating. For as we receive food by eating, so we participate in Christ by believing.

6

JUSTIFICATION IS NOT ATTRIBUTED PARTLY TO CHRIST OR TO FAITH, PARTLY TO US

Therefore, we do not share in the benefit of justification partly because of the grace of God or Christ, and partly because of ourselves, our love, works or merit, but we attribute it wholly to the grace of God in Christ through faith. For our love and our works could not please God in Christ through faith. For our love and our works could not please God if performed by unrighteous men. Therefore, it is necessary for us to be righteous before we may love and do good works. We are made truly righteous, as we have said, by faith in Christ purely by the grace of God, who does not impute to us our sins, but the righteousness of Christ, or rather, he imputes faith in Christ to us for righteousness. Moreover, the apostle very clearly derives love from faith when he says: "The aim of our command is love that issues from a pure heart, a good conscience, and a sincere faith" (I Tim. 1:5)

7

JAMES COMPARED WITH PAUL

Wherefore, in this matter we are not speaking of a fictitious, empty, lazy and dead faith, but of a living, quickening faith. It is and is called a living faith because it apprehends Christ who is life and makes alive, and shows that it is alive by living works. And so James does not contradict anything in this doctrine of ours. For he speaks of an empty, dead faith of which some boasted but who did not have Christ living in them by faith (James 2:14 ff.). James said that works justify, yet without contradicting the apostle (otherwise he would have to be rejected) but showing that Abraham proved his living and justifying faith by works. This all the pious do, but they trust in Christ alone and not in their own works. For again the apostle said: "It is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, [The Latin reads: "by the faith of the Son of God."] who loved me and gave himself for me. I do not reject the grace of God; for if justification were through the law, then Christ died to no purpose," etc. (Gal. 2:20 f.).

16 Of Faith and Good Works, and of Their Reward, and of Man's Merit

1

WHAT IS FAITH?

Christian faith is not an opinion or human conviction, but a most firm trust and a clear and steadfast assent of the mind, and then a most certain apprehension of the truth of God presented in the Scriptures and in the Apostles' Creed, and thus also of God himself, the greatest good, and especially of God's promise and of Christ who is the fulfilment of all promises.

2

FAITH IS THE GIFT OF GOD

But this faith is a pure gift of God which God alone of his grace gives to his elect according to this measure when, to whom and to the degree he wills. And he does this by the holy Spirit by means of the preaching of the Gospel and steadfast prayer.

3

THE INCREASE OF FAITH

This faith also has its increase, and unless it were given by God, the apostles would not have said: "Lord, increase our faith" (Luke 17:5). And all these things which up to this point we have said concerning faith, the apostles have taught before us. For Paul said: "For faith is the sure subsistence, of things hoped for, and the clear and certain apprehension" (Heb. 11:1). And again he says that all the promises of God are Yes through Christ and through Christ are Amen (II Cor. 1:20). And to the Philippians he said that it has been given tothem to believe in Christ (Phil. 1:29). Again, God assigned to each the measure of faith (Rom. 12:3). Again: "Not all have faith" and, "Not all obey the Gospel" (II Thess. 3:2; Rom. 10:16). But Luke also bears witness, saying: "As many as were ordained to life believed" (Acts 13:48). Wherefore Paul also calls faith "the faith of God's elect" (Titus 1:1), and again: "Faith comes from hearing, and hearing comes by the Word of God" (Rom. 10:17). Elsewhere he often commands men to pray for faith.

4

FAITH EFFICACIOUS AND ACTIVE

The same apostle calls faith efficacious and active through love (Gal. 5:6). It also quiets the conscience and opens a free access to God, so that we may draw near to him with confidence and may obtain from him what is useful and necessary. The same [faith] keeps us in the service we owe to God and our neighbor, strengthens our patience in adversity, fashions and makes a true confession, and in a word brings forth good fruit of all kinds, and good works.

5

CONCERNING GOOD WORKS

For we teach that truly good works grow out of a living faith by the Holy Spirit and are done by the faithful according tothe will or rule of God's Word. Now the apostle Peter says: "Make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control," etc.(II Peter 1:5 ff.). But we have said above that the law of God, which is his will, prescribes for us the pattern of good works. And the apostle says: "This is the will of God, your sanctification, that you abstain form immorality...that no man transgress, and wrong his brother in business" (I Thess. 4:3 ff.).

6

WORKS OF HUMAN CHOICE

And indeed works and worship which we choose arbitrarily are not pleasing to God. These Paul calls "self-devised worship" Col. 2:23. Of such the Lord says in the Gospel: "In vain do they worship me, teaching as doctrines the precepts of men" (Matt. 15:9). Therefore, we disapprove of such works, and approve and urge those that are of God's will and commission.

7

THE END OF GOOD WORKS

These same works ought not to be done in order that we may earn eternal life by them, for, as the apostle says, eternal life is the gift of God. Nor are they to be done for ostentation which the Lord rejects in Matt., ch. 6, nor for gain which he also rejects in Matt., ch. 23, but for the glory of God, to adorn our calling, to show gratitude to God, and for the profit of the neighbor. For our Lord says again in the Gospel: "Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven" (Matt. 5:16). And the apostle Paul says: "Lead a life worthy of the calling to which you have been called" (Eph. 4:1). Also: "And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God and to the Fatehr through him" (Col. 3:17), and, "Let each of you look not to his own interests, but to the interests of others" (Phil. 2:4), and, "Let our people learn to apply themselves to good deeds, so as to help cases of urgent need, and not to be unfruitful" (Titus 3;14).

8

GOOD WORKS NOT REJECTED

Therefore, although we teach with the apostle that a man is justified by grace through faith in Christ and not through any good works, yet we do not think that good works are of little value and condemn them. We know that man was not created or regenerated through faith in order to be idle, but rather that without ceasing he should do those things which are good and useful. For in the Gospel the Lord says that a good tree brings forth good fruit (Matt. 12:33), and that he who abides in me bears much fruit (John 15:5). The apostle says: "For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them" (Eph. 2:10), and again: "Who gave himself for us to redeem us from all iniquity and to purify for himself a people of his own who are zealous for good deeds" (Titus 2:14). We therefore condemn all who despise good works and who babble that they are useless and that we do not need to pay attention to them.

9

WE ARE NOT SAVED BY GOOD WORKS

Nevertheless, as was said above, we do not think that we are saved by good works, and that they are so necessary for salvation that no one was ever saved without them. For we are saved by grace and the favor of Christ alone. Works necessarily proceed from faith. And salvation is improperly attributed to them, but is most properly ascribed to grace. The apostle's sentence is well known: "If it is by grace, then it is no longer of works; otherwise grace would no longer be grace. But if it is of works, then it is no longer grace, because otherwise work is no longer work" (Rom. 11:6).

10

GOOD WORKS PLEASE GOD

Now the works which we do by faith are pleasing to God and are approved by him. Because of faith in Christ, those who do good works which, moreover, are done from God's grace through the Holy Spirit, are pleasing to god. For St. Peter said: "In every nation anyone who fears God and does what is right is acceptable to him" (Acts 10:35). And Paul said: "We have not ceased to pray for you...that you may walk worthily of the Lord, fully pleasing to him, bearing fruit in every good work" (Col. 1:9 f.).

11

WE TEACH TRUE, NOT FALSE AND PHILOSOPHICAL VIRTUES

And so we diligently teach true, not false and philosophical virtues, truly good works, and the genuine service of a Christian. And as much as we can we diligently and zealously press them upon all men, while censuring the sloth and Hypocrisy of all those who praise and profess the Gospel with their lips and dishonor it by their disgraceful lives. In this matter we place before them God's terrible threats and then his rich promises and generous rewards -- exhorting, consoling and rebuking.

12

GOD GIVES A REWARD FOR GOOD WORKS

For we teach that God gives a rich reward to those who do good works, according to that saying of the prophet: "keep your voice from weeping,...for your work shall be rewarded" (Jer. 31:16; Isa., ch. 4). The Lord also said in the Gospel: "Rejoice and be glad, for your reward is great in heaven" (Matt. 5:12), and, "Whoever gives to one of these my little ones a cup of cold water, truly, I say to you, he shall not lose his reward" (ch. 10:42). However, we do not ascribe this reward, which the Lord gives, to the merit of the man who receives it, but to the goodness, generosity and truthfulness of God who promises and gives it, and who, although he owes nothing to anyone, nevertheless promises that he will give a reward to his faithful worshippers; meanwhile he also gives them that they may honor him. Moreover, in the works even of the saints there is much that is unworthy of God and very much that is imperfect. But because God receives into favor and embraces those who do works for Christ's sake, he grants to them the promised reward. For in other respects our righteousnesses are compared to a filthy wrap (Isa. 64:6). And the Lord says in the Gospel: "When you have done all that is commanded you, say, "We are unworthy servants; we have only done what was our duty" (Like 17:10).

13

THERE ARE NO MERITS OF MEN

Therefore, although we teach that God rewards our good deeds, yet at the same time we teach, with Augustine, that God does not crown in us our merits but his gifts. Accordingly we say that whatever reward we receive is also grace, and is more grace than reward, because the good we do, we do more through God than through ourselves, and because Paul says: "What have you that you did not receive? If then you received it, why do you boast as if you had not received it?" (I Cor. 4:7). And this is what the blessed martyr Cyprian concluded from this verse: We are not to glory in anything in us, since nothing is our own. We therefore condemn those who defend the merits of men in such a way that they invalidate the grace of God.

17 Of The Catholic and Holy Church of God, and of The One Only Head of The Church

1

THE CHURCH HAS ALWAYS EXISTED AND IT WILL ALWAYS EXIST

But because God from the beginning would have men to be saved, and to come to the knowledge of the truth (I Tim. 2:4), it is altogether necessary that there always should have been, and should be now, and to the end of the world, a Church.

2

WHAT IS THE CHURCH?

The Church is an assembly of the faithful called or gathered out of the world; a communion, I say, of all saints, namely, of those who truly know and rightly worship and serve the true God in Christ the Savior, by the Word and holy Spirit, and who by faith are partakers of all benefits which are freely offered through Christ.

3

CITIZENS OF ONE COMMONWEALTH

They are all citizens of the one city, living under the same Lord, under the same laws and in the same fellowship of all good things. For the apostle calls them "fellow citizens with the saints and members of the household of God" (Eph. 2:19), calling the faithful on earth saints (I Cor. 4:1), who are sanctified by the blood of the Son of God. The article of the Creed, "I believe in the holy catholic Church, the communion of saints," is to be understood wholly as concerning these saints.

4

ONLY ONE CHURCH FOR ALL TIMES

And since there is always but one God, and there is one mediator between God and men, Jesus the Messiah, and one Shepherd of the whole flock, one Head of this body, and, to conclude, one Spirit, one salvation, one faith, one Testament or covenant, it necessarily follows that there is only one Church.

5

THE CATHOLIC CHURCH

We, therefore, call this Church catholic because it is universal, scattered through all parts of the world, and extended unto all times, and is not limited to any times or places. Therefore, we condemn the Donatists who confined the Church to I know not what corners of Africa. Nor do we approve of the Roman clergy who have recently passed off only the Roman Church as catholic.

6

PARTS OR FORMS OF THE CHURCH

The Church is divided into different parts or forms; not because it is divided or rent asunder in itself, but rather because it is distinguished by the diversity of the numbers that are in it.

7

MILITANT AND TRIUMPHANT

For the one is called the Church Militant, the other the Church Triumphant. The former still wages war on earth, and fights against the flesh, the world, and the prince of this world, the devil; against sin and death. But the latter, having been now discharged, triumphs in heaven immediately after having overcome all those things and rejoices before the Lord. Notwithstanding both have fellowship and union one with another.

8

THE PARTICULAR CHURCH

Moreover, the Church Militant upon the earth has always had many particular churches. yet all these are to be referred to the unity of the catholic Church. This [Militant] Church was set up differently before the Law among the patriarchs; otherwise under Moses by the Law; and differently by Christ through the Gospel.

9

THE TWO PEOPLES

Generally two peoples are usually counted, namely, the Israelites and Gentiles, or those who have been gathered from among Jews and Gentiles into the Church. There are also two Testaments, the Old and the New.

10

THE SAME CHURCH FOR THE OLD AND THE NEW PEOPLE

Yet from all these people there was and is one fellowship, one salvation in the one Messiah; in whom, as members of one body under one Head, all united together in the same faith, partaking also of the same spiritual food and drink. Yet here we acknowledge a diversity of times, and a diversity in the signs of the promised and delivered Christ; and that now the ceremonies being abolished, the light shines unto us more clearly, and blessings are given to us more abundantly, and a fuller liberty.

11

THE CHURCH THE TEMPLE OF THE LIVING GOD

This holy Church of God is called the temple of the living God, built of living and spiritual stones and founded upon a firm rock, upon a foundation which no other can lay, and therefore it is called "the pillar and bulwark of the truth" (I Tim. 3:15).

12

THE CHURCH DOES NOT ERR

It does not err as long as it rests upon the rock Christ, and upon the foundation of the prophets and apostles. And it is no wonder if it errs, as often as it deserts him who alone is the truth.

13

THE CHURCH AS BRIDE AND VIRGIN

This Church is also called a virgin and the Bride of Christ, and even the only Beloved. For the apostle says: "I betrothed you to Christ to present you as a pure bride to Christ" (II Cor. 11:2).

14

THE CHURCH AS A FLOCK OF SHEEP

The Church is called a flock of sheep under the one shepherd, Christ, according to Ezek., ch. 34, and John, ch. 10.

15

THE CHURCH AS THE BODY

It is also called the body of Christ because the faithful are living members of Christ under Christ the Head.

16

CHRIST THE SOLE HEAD OF THE CHURCH

It is the head which has the preeminence in the body, and from it the whole body receives life; by its spirit the body is governed in all things; from it, also, the body receives increase, that it may grow up. Also, there is one head of the body, and it is suited to the body. Therefore the Church cannot have any other head besides Christ. For as the Church is a spiritual body, so it must also have a spiritual head in harmony with itself. Neither can it be governed by any other spirit than by the Spirit of Christ. Wherefore Paul says: "He is the head of the body, the church; he is the beginning, the firstborn from the dead, that in everything he might be preeminent" (Col. 1:18). And in another place: "Christ is the head of the church, his body, and is himself its Savior" (Eph. 5:23). And again: he is "the head over all things for the church, which is his body, the fulness of him who fills all in all" (Eph. 1:22 f.). Also: "We are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and knit together, makes bodily growth" (Eph. 4:15 f.). And therefore we do not approve of the doctrine of the Roman clergy, who make their Pope at Rome the universal shepherd and supreme head of the Church Militant here on earth, and so the very vicar of Jesus Christ, who has (as they say) all fulness of power and sovereign authority in the Church.

17

CHRIST THE ONLY PASTOR OF THE CHURCH

For we teach that Christ the Lord is, and remains the only universal pastor, and highest Pontiff before God the Father; and that in the Church he himself performs all the duties of a bishop or pastor, even to the world's end; [Vicar] and therefore does not need a substitute for one who is absent. For Christ is present with his Church, and is its life-giving Head.

18

NO PRIMACY IN THE CHURCH

He has strictly forbidden his apostles and their successors to have any primacy and dominion in the Church. Who does not see, therefore, that whoever contradicts and opposes this plain truth is rather to be counted among the number of those of whom Christ's apostles prophesied: Peter in II Peter, ch. 2, and Paul in Acts 20:2; II Cor. 11:2; II Thess., ch.2, and also in other places?

19

NO DISORDER IN THE CHURCH

However, by doing away with a Roman head we do not bring any confusion or disorder into the Church, since we teach that the government of the Church which the apostles handed down is sufficient to keep the Church in proper order, the Church was not disordered or in confusion. The Roman head does indeed preserve his tyranny and the corruption that has been brought into the Church, and meanwhile he hinders, resists, and with all the strength he can muster cuts off the proper reformation of the Church.

20

DISSENSIONS AND STRIFE IN THE CHURCH

We are reproached because there have been manifold dissensions and strife in our churches since they separated themselves from the Church of Rome, and therefore cannot be true churches. As though there were never in the Church of Rome any sects, nor contentions and quarrels concerning religion, and indeed, carried on not so much in the schools as from pulpits in the midst of the people. We know, to be sure, that the apostle said: "God is not a God of confusion but of peace" (I Cor. 14:33), and, "While there is jealousy and strife among you, are you not of the flesh?" Yet we cannot deny that God was in the apostolic Church and that it was a true Church, even though there were wranglings and dissensions in it. The apostle Paul reprehended Peter, an apostle (Gal. 2:11 ff.), and Barnabas dissented from Paul. Great contention arose in the Church of Antioch between them that preached the one Christ, as Luke records in The Acts of the Apostles, ch. 15. And there have at all times been great contentions in the Church, and the most excellent teachers of the Church have differed among themselves about important matters without meanwhile the Church ceasing to be the Church because of these contentions. For thus it pleases God to use the dissensions that arise in the Church to the glory of his name, to illustrate the truth, and in order that those who are in the right might be manifest (I Cor. 11:19).

21

OF THE NOTES OR SIGNS OF THE TRUE CHURCH

Moreover, as we acknowledge no other head of the Church than Christ, so we do not acknowledge every church to be the true Church which vaunts herself to be such; but we teach that the true Church is that in which the signs or marks of the true Church are to be found, especially the lawful and sincere preaching of the Word of God as it was delivered to us in the books of the prophets and the apostles, which all lead us unto Christ, who said in the Gospel: "My sheep hear me voice, and I know them, and they follow me; and I give unto them eternal life. A stranger they do not follow, but they flee from him, for they do not know the voice of strangers" (John 10:5, 27, 28).

And those who are such in the Church have one faith and one spirit; and therefore they worship but one God, and him alone they worship in spirit and in truth, loving him alone with all their hearts and with all their strength, praying unto him alone through Jesus Christ, the only Mediator and Intercessor; and they do not seek righteousness and life outside Christ and faith in him. Because they acknowledge Christ the only head and foundation of the Church, and, resting on him, daily renew themselves by repentance, and patiently bear the cross laid upon them. Moreover, joined together with all the members of Christ by an unfeigned love, they show that they are Christ's disciples by persevering in the bond of peace and holy unity. At the same time they participate in the sacraments instituted by Christ, and delivered unto us by his apostles, using them in no other way than as they received them from the Lord. That saying of the apostle Paul is well known to all: "I received from the Lord what I also delivered to you" (I Cor. 11:23 ff.). Accordingly, we condemn all such churches as strangers from the true Church of Christ, which are not such as we have heard they ought to be, no matter how much they brag of a succession of bishops, of unity, and of antiquity. Moreover, we have a charge from the apostles of Christ "ti shun the worship of idols" (I Cor. 10:14; I John 5:21), and "to come out of Babylon," and to have no fellowship with her, unless we want to be partakers with her of all God's plagues (Rev. 18:4; II Cor. 6:17).

22

OUTSIDE THE CHURCH OF GOD THERE IS NO SALVATION

But we esteem fellowship with the true Church of Christ so highly that we deny that those can live before God who do not stand in fellowship with the true Church of God, but separate themselves from it. For as there was no salvation outside Noah's ark when the world perished in flood; so we believe that there is no certain salvation outside Christ, who offers himself to be enjoyed by the elect in the Church; and hence we teach that those who wish to live ought not to be separated from the true Church of Christ.

23

THE CHURCH IS NOT BOUND TO ITS SIGNS

Nevertheless, by the signs [of the true Church] mentioned above, we do not so narrowly restrict the Church as to teach that all those are outside the Church who either do not participate in the sacraments, at least not willingly and through contempt, but rather, being forced by necessity, unwillingly abstain from them or are deprived of them; or in whom faith sometimes fails, though it is not entirely extinguished and does not wholly cease; or in whom imperfections and errors due to weakness are found. For we know that God had some friends in the world outside the commonwealth of Israel. We know what befell the people of God in the captivity of Babylon, where they were deprived of their sacrifices for seventy years. We know what happened to St. Peter, who denied his Master, and what is wont to happen daily to God's elect and faithful people who go astray and are weak. We know, moreover, what kind of churches the churches in Galatia and Corinth were in the apostles' time, in which the apostle found fault with many serious offenses; yet he calls them holy churches of Christ (I Cor. 1:2; Gal. 1:2).

24

THE CHURCH APPEARS AT TIMES TO BE EXTINCT

Yes, and it sometimes happens that God in his just judgment allows the truth of his Word, and the catholic faith, and the proper worship of God to be so obscured and overthrown that the Church seems almost extinct, and no more to exist, as we see to have happened in the days of Elijah (I Kings 19:10, 14), and at other times. Meanwhile God has in this world and in this darkness his true worshippers, and those not a few, but even seven thousand and more (I Kings 19:18; Rev. 7:3 ff.). For the apostle exclaims: "God's firm foundation stands, bearing this seal, `The Lord knows those who are his,' " etc. (II Tim. 2:19). Whence the Church of God may be termed invisible; not because the men from whom the Church is gathered are invisible, but because, being hidden from our eyes and known only to God, it often secretly escapes human judgment.

25

NOT ALL WHO ARE IN THE CHURCH ARE OF THE CHURCH

Again, not all that are reckoned in the number of the Church are saints, and living and true members of the Church. For there are many hypocrites, who outwardly hear the Word of God, and publicly receive the sacraments, and seem to pray to God through Christ alone, to confess Christ to be their only righteousness, and to worship God, and to exercise the duties of charity, and for a time to endure with patience in misfortune. And yet they are inwardly destitute of true illumination of the Spirit, of faith and sincerity of heart, and of perseverance to the end. But eventually the character of these men, for the most part, will be disclosed. For the apostle John says: "They went out from us, but they were not of us; for if they had been of us, they would indeed have continued with us" (I John 2:19). And although while they simulate piety they are not of the Church, yet they are considered to be in the Church, just as traitors in a state are numbered among its citizens before they are discovered; and as the tares or darnel and chaff are found among the wheat, and as swellings and tumors are found in a sound body, And therefore the Church of God is rightly compared to a net which catches fish of all kinds, and to a field, in which both wheat and tares are found (Matt. 13:24 ff., 47 ff.).

26

WE MUST NOT JUDGE RASHLY OR PREMATURELY

Hence we must be very careful not to judge before the time, nor undertake to exclude, reject or cut off those whom the Lord does not want to have excluded or rejected, and those whom we cannot eliminate without loss to the Church. On the other hand, we must be vigilant lest while the pious snore the wicked gain ground and do harm to the Church.

27

THE UNITY OF THE CHURCH IS NOT IN EXTERNAL RITES

Furthermore, we diligently teach that care is to be taken wherein the truth and unity of the Church chiefly lies, lest we rashly provoke and foster schisms in the Church. Unity consists not in outward rites and ceremonies, but rather in the truth and unity of the catholic faith. The catholic faith is not given to us by human laws, but by Holy Scriptures, of which the Apostles' Creed is a compendium. And, therefore, we read in the ancient writers that there was a manifold diversity of rites, but that they were free, and no one ever thought that the unity of the Church was thereby dissolved. So we teach that the true harmony of the Church consists in doctrines and in the true and harmonious preaching of the Gospel of Christ, and in rites that have been expressly delivered by the Lord. And here we especially urge that saying of the apostle: "Let those of us who are perfect have this mind; and if in any thing you are otherwise minded, God will reveal that also to you. Nevertheless let us walk by the same rule according to what we have attained, and let us be of the same mind" (Phil. 3:15 f.).

18 Of The Ministers of The Church, Their Institution and Duties

1

GOD USES MINISTERS IN THE BUILDING OF THE CHURCH

God has always used ministers for the gathering or establishing of a Church for himself, and for the governing and preservation of the same; and still he does, and always will, use them so long as the Church remains on earth. Therefore, the first beginning, institution, and office of ministers is a most ancient arrangement of God himself, and not a new one of men.

2

INSTITUTION AND ORIGIN OF MINISTERS

It is true that God can, by his power, without any means join to himself a Church from among men; but he preferred to deal with men by the ministry of men. Therefore ministers are to be regarded, not as ministers by themselves alone, but as the ministers of God, inasmuch as God effects the salvation of men through them.

3

THE MINISTRY IS NOT TO BE DESPISED

Hence we warn men to beware lest we attribute what has to do with our conversion and instruction to the secret power of the Holy Spirit in such a way that we make void the ecclesiastical ministry. For it is fitting that we always have in mind the words of the apostle: "How are they to believe in him of whom they have not heard? And how are they to hear without a preacher? So faith comes from hearing, and hearing comes by the word of God" (Rom. 10: 14, 17). And also what the Lord said in the Gospel: "Truly, truly, I say to you, he who receives any one whom I send receives me; and he who receives me receives him who sent me" (John 13:20). Likewise a man of Macedonia, who appeared to Paul in a vision while he was in Asia, secretly admonished him, saying: "Come over to Macedonia and help us" (Acts 16:9). And in another place the same apostle said: "We are fellow workmen for God; you are God's tillage, God's building" (I Cor. 3:9).

Yet, on the other hand, we must beware that we do not attribute too much to ministers and the ministry; remembering here also the words of the Lord in the Gospel: "No one can come to me unless my Father draws him" (John 6:44), and the words of the apostle: "What then is Paul? What is Apollos? Servants through whom you believed, as the Lord assigned to each. I planted, Apollos watered, but only God gives the growth" (I Cor. 3:5 ff.).

4

GOD MOVES THE HEARTS OF MEN

Therefore, let us believe that God teaches us by his word, outwardly through his ministers, and inwardly moves the hearts of his elect to faith by the Holy Spirit; and that therefore we ought to render all glory unto God for this whole favor. But this matter has been dealt with in the first chapter of this Exposition.

5

WHO THE MINISTERS ARE AND OF WHAT SORT GOD HAS GIVEN TO THE WORLD

And even from the beginning of the world God has used the most excellent men in the whole world (even if many of them were simple in worldly wisdom or philosophy, but were outstanding in true theology), namely, the patriarchs, with whom he frequently spike by angels. For the patriarchs were the prophets or teachers of their age whom God for this reason wanted to live for several centuries, in order that they might be, as it were, fathers and lights of the world. They were followed by Moses and the prophets renowned throughout all the world.

6

CHRIST THE TEACHER

After these the heavenly Father even sent his only-begotten Son, the most perfect teacher of the world; in whom is hidden the wisdom of God, and which has come to us through the most holy, simple, and most perfect doctrine of all. For he chose disciples for himself whom he made apostles. These went out into the whole world, and everywhere gathered together churches by the preaching of the Gospel, and then throughout all the churches in the world they appointed pastors or teachers according to Christ's command; through their successors he has taught and governed the Church unto this day. Therefore, as God gave unto his ancient people the patriarchs, together with Moses and the prophets, so also to his people of the New Testament he sent his only-begotten Son, and, with him, the apostles and teachers of the Church.

7

MINISTERS OF THE NEW TESTAMENT

Furthermore, the ministers of the new people are called by various names. For they are called apostles, prophets, evangelists, bishops, elders, pastors, and teachers (I Cor. 12:28; Eph. 4:11).

8

THE APOSTLES

The apostles did not stay in any particular place, but throughout the world gathered together different churches. When they were once established, there ceased to be apostles, and pastors took their place, each in his church.

9

PROPHETS

In former times the prophets were seers, knowing the future; but they also interpreted the Scriptures. Such men are also found still today.

10

EVANGELISTS

The writers of the history of the Gospel were called Evangelists; but they also were heralds of the Gospel of Christ; as Paul also commended Timothy: "Do the work of an evangelist" (II Tim. 4:5).

11

BISHOPS

Bishops are the overseers and watchmen of the Church, who administer the food and needs of the life of the Church.

12

PRESBYTERS

The presbyters are the elders and, as it were, senators and fathers of the Church, governing it with wholesome counsel.

13

PASTORS

The pastors both keep the Lord's sheepfold, and also provide for its needs.

14

TEACHERS

The teachers instruct and teach the true faith and godliness. Therefore, the ministers of the churches may now be called bishops, elders, pastors, and teachers.

15

PAPAL ORDERS

Then in subsequent times many more names of ministers in the Church were introduced into the Church of God. For some were appointed patriarchs, others archbishops, others suffragans; also, metropolitans, archdeacons, deacons, subdeacons, acolytes, exorcists, cantors, porters, and I know not what others, as cardinals, provosts, and priors; greater and lesser fathers, greater and lesser orders. But we are not troubled about all these about how they once were and are now. For us the apostolic doctrine concerning ministers is sufficient.

16

CONCERNING MONKS

Since we assuredly know that monks, and the orders or sects of monks, are instituted neither by Christ nor by the apostles, we teach that they are of no use to the Church of God, nay rather, are pernicious. For, although in former times they were tolerable (when they were hermits, earning their living with their own hands, and were not a burden to anyone, but like the laity were everywhere obedient to the pastors of the churches), yet now the whole world sees and knows what they are like. They formulate I know not what vows; but they lead a life quite contrary to their vows, so that the best of them deserves to be numbered among those of whom the apostle said: "We hear that some of you are living an irregular life, mere busybodies, not doing any work" etc. (II Thess. 3:11). Therefore, we neither have such in our churches, nor do we teach that they should be in the churches of Christ.

17

MINISTERS ARE TO BE CALLED AND ELECTED

Furthermore, no man ought to usurp the honor of the ecclesiastical ministry; that is, to seize it for himself by bribery or any deceits, or by his own free choice. But let the ministers of the Church be called and chosen by lawful and ecclesiastical election; that is to say, let them be carefully chosen by the Church or by those delegated from the Church for that purpose in a proper order without any uproar, dissension and rivalry. Not any one may be elected, but capable men distinguished by sufficient consecrated learning, pious eloquence, simple wisdom, lastly, by moderation and an honorable reputation, according to that apostolic rule which is compiled by the apostle in I Tim., ch. 3, and Titus, ch. 1.

18

ORDINATION

And those who are elected are to be ordained by the elders with public prayer and laying on of hands. Here we condemn all those who go off of their own accord, being nether chosen, sent, nor ordained (Jer., ch. 23). We condemn unfit ministers and those not furnished with the necessary gifts of a pastor.

In the meantime we acknowledge that the harmless simplicity of some pastors in the primitive Church sometimes profited the Church more than the many-sided, refined and fastidious, but a little too esoteric learning of others. For this reason we do not reject even today the honest, yet by no means ignorant, simplicity of some.

19

PRIESTHOOD OF ALL BELIEVERS

To be sure, Christ's apostles call all who believe in Christ "priests," but not on account of an office, but because, all the faithful having been made kings and priests, we are able to offer up a spiritual sacrifices to God through Christ (Ex. 19:6; I Peter 2:9; Rev. 1:6). Therefore, the priesthood and the ministry are very different from one another. For the priesthood, as we have just said, is common to all Christians; not so is the ministry. Nor have we abolished the ministry of the Church because we have repudiated the papal priesthood from the Church of Christ.

20

PRIESTS AND PRIESTHOOD

Surely in the new covenant of Christ there is no longer any such priesthood as was under the ancient people; which had an external anointing, holy garments, and very many ceremonies which were types of Christ, who abolished them all by this coming and fulfilling them. But he himself remains the only priest forever, and lest we derogate anything form him, we do not impart the name of priest to any minister. For the Lord himself did not appoint any priests in the Church of the New Testament who, having received authority from the suffragan, may daily offer up the sacrifice that is, the very flesh and blood of the Lord, for the living and the dead, but ministers who may teach and administer the sacraments.

21

THE NATURE OF THE MINISTERS OF THE NEW TESTAMENT

Paul explains simply and briefly what we are to think of the ministers of the New Testament or of the Christian Church, and what we are to attribute to them. "This is how one should regard us, as servants of Christ and stewards of the mysteries of God" II Cor. 4:1). Therefore, the apostle wants us to think of ministers as ministers. Now the apostle calls them rowers, who have their eyes fixed on the coxswain, and so men who do not live for themselves or according to their own will, but for others--namely, their masters, upon whose command they altogether depend. For in all his duties every minister of the Church is commanded to carry out only what he has received in commandment from his Lord, and not to indulge his own free choice. And in this case it is expressly declared who is the Lord, namely, Christ; to whom the ministers are subject in all the affairs of the ministry.

22

MINISTERS AS STEWARDS OF THE MYSTERIES OF GOD

Moreover, to the end that he might expound the ministry more fully, the apostle adds that ministers of the Church are administrators and stewards of the mysteries of God. Now in may passages, especially in Eph., ch. 3, Paul called the mysteries of God the Gospel of Christ. And the sacraments of Christ are also called mysteries by the ancient writers. Therefore for this purpose are the ministers of the Church called--namely, to preach the Gospel of Christ to the faithful, and to administer the sacraments. We read, also, in another place in the Gospel, of "the faithful and wise steward," whom "his master will set over his household, to give them their portion of food at the proper time" (Luke 12:42). Again, elsewhere in the Gospel a man takes a journey in a foreign country and, leaving his house, gives his substance and authority over it to his servants, and to each his work.

23

THE POWER OF MINISTERS OF THE CHURCH

Now, therefore, it is fitting that we also say something about the power and duty of the ministers of the Church. Concerning this power some have argued industriously, and to it have subjected everything on earth, even the greatest things, and they have done so contrary to the commandment of the Lord who has prohibited dominion for this disciples and has highly commended humility (Luke 22:24 ff.; Matt. 18:3 f.; 20:25 ff.). There is, indeed, another power that is pure and absolute, which is called the power of right. According to this power all things in the whole world are subject to Christ, who is Lord of all, as he himself has testified when he said: "All authority in heaven and on earth has been given to me" (Matt. 28:18), and again, "I am the first and the last, and behold I am alive for evermore, and I have the keys of Hades and Death" (Rev. 1:18); also, "He has the key of David, which opens and no one shall shut, who shuts and no one opens" (Rev. 3:7).

24

THE LORD RESERVES TRUE POWER FOR HIMSELF

This power the Lord reserves to himself, and does not transfer it to any other, so that he might stand idly by as a spectator while his ministers work. For Isaiah says, "I will place on his shoulder the key of the house of David" (Isa. 22:22), and again, "The government will be upon his shoulders, but still keeps and uses his own power, governing all things.

25

THE POWER OF THE OFFICE AND OF THE MINISTER

Then there is another power of an office or of ministry limited by him who has full and absolute power. And this is more like a service than a dominion.

26

THE KEYS

For a lord gives up his power to the steward in his house, and for that cause gives him the keys, that he may admit into or exclude from the house those whom his lord will have admitted or excluded. In virtue of this power the minister, because of his office, does that which the Lord has commanded him to do; and the Lord confirms what he does, and wills that what his servant has done will be so regarded and acknowledges, as if he himself had done it. Undoubtedly, it is to this that these evangelical sentences refer: "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven" (Matt. 16:19). Again, "If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained" (John 20:23). But if the minister does not carry out everything as the Lord has commanded him, but transgresses the bounds of faith, then the Lord certainly makes void what he has done. Wherefore the ecclesiastical power of the ministers of the Church is that function whereby they indeed govern the Church of God, but yet se do all things in the Church as the Lord has prescribed in his Word. When those things are done, the faithful esteem them as done by the Lord himself. But mention has already been made of the keys above.

27

THE POWER OF MINISTERS IS ONE AND THE SAME, AND EQUAL

Now the one and an equal power or function is given to all ministers in the Church. Certainly, in the beginning, the bishops or presbyters governed the Church in common; no man lifted up himself above another, none usurped greater power or authority over his fellow-bishops. For remembering the words of the Lord: "Let the leader among you become as one who serves" (Luke 22:26), they kept themselves in humility, and by mutual services they helped one another in the governing and preserving of the Church.

28

ORDER TO BE PRESERVED

Nevertheless, for the sake of preserving order some one of the ministers called the assembly together, proposed matters to be laid before it, gathered the opinions of the others, in short, to the best of man's ability took precaution lest any confusion should arise. Thus did St. Peter, as we read in The Acts of the Apostles, who nevertheless was not on that account preferred to the others, nor endowed with greater authority than the rest. Rightly then does Cyprian the Martyr say, in his De Simplicitate Clericorum: "The other apostles were assuredly what Peter was, endowed with a like fellowship of honor and power; but [his] primacy proceeds from unity in order that the Church may be shown to be one."

29

WHEN AND HOW ONE WAS PLACED BEFORE THE OTHERS

St. Jerome also in his commentary upon The Epistle of Paul to Titus, says something not unlike this: "Before attachment to persons in religion was begun at the instigation of the devil, the churches were governed by the common consultation of the elders; but after every one thought that those whom he had baptized were his own, and not Christ's, it was decreed that one of the elders should be chosen, and set over the rest, upon whom should fall the care of the whole Church, and all schismatic seeds should be removed." Yet St. Jerome does not recommend this decree as divine; for he immediately adds: "As the elders knew from the custom of the Church that they were subject to him who was set over them, so the bishops knew that they were subject to him who was set over them, so the bishops knew that they were above the elders, more from custom than from the truth of an arrangement by the Lord, and that they ought to rule the Church in common with them." Thus far St. Jerome. Hence no one can rightly forbid a return to the ancient constitution of the Church of God, and to have recourse to it before human custom.

30

THE DUTIES OF MINISTERS

The duties of ministers are various; yet for the most part they are restricted to two, in which all the rest are comprehended: to the teaching of the Gospel of Christ, and to the proper administration of the sacraments. For it is the duty of the ministers to gather together an assembly for worship in which to expound God's Word and to apply the whole doctrine to the care and use of the Church, so that what is taught may benefit the hearers and edify the faithful It falls to ministers, I say, to teach the ignorant, and to exhort; and to urge the idlers and lingerers to make progress in the way of the Lord. Moreover, they are to comfort and to strengthen the fainthearted, and to arm them against the manifold temptations of Satan; to rebuke offenders; to recall the erring into the way; to raise the fallen; to convince the gainsayers to drive the wolf away from the sheepfold of the Lord; to rebuke wickedness and wicked men wisely and severely; no to wink at nor to pass over great wickedness. And, besides, they are to administer the sacraments, and to commend the right use of them, and to prepare all men by wholesome doctrine to receive them; to preserve the faithful in a holy unity; and to check schisms; to catechize the unlearned, to commend the needs of the poor to the Church, to visit, instruct, and keep in the way of life the sick and those afflicted with various temptations. In addition, they are to attend to public prayers of supplications in times of need, together with common fasting, that is, a holy abstinence; and as diligently as possible to see to everything that pertains to the tranquility, peace and welfare of the churches.

But in order that the minister may perform all these things better and more easily, it is especially required of him that he fear God, be constant in prayer, attend to spiritual reading, and in all things and at all times be watchful, and by a purity of life to let his light to shine before all men.

31

DISCIPLINE

And since discipline is an absolute necessity in the Church and excommunication was once used in the time of the early fathers, and there were ecclesiastical judgments among the people of God, wherein this discipline was exercised by wise and godly men, it also falls to ministers to regulate this discipline for edification, according to the circumstances of the time, public state, and necessity. At all times and in all places the tule is to be observed that everything is to be done for edification, decently and honorably, without oppression and strife. For the apostle testifies that authority in the Church was given to him by the Lord for building up and not for destroying (II Cor. 10:8). And the Lord himself forbade the weeds to be plucked up in the Lord's field, because there would be danger lest the wheat also be plucked up with it (Matt. 13:29 f.).

32

EVEN EVIL MINISTERS ARE TO BE HEARD

Moreover, we strongly detest the error of the Donatists who esteem the doctrine and administration of the sacraments to be either effectual or not effectual, according to the good or evil life of the ministers. For we know that the voice of Christ is to be heard, though it be out of the mouths of evil ministers; because the Lord himself said: "Practice and observe whatever they tell you, but not what they do" (Matt. 23:3). We know that the sacraments are sanctified by the institution and the word of Christ, and that they are effectual to the godly, although they be administered by unworthy ministers. Concerning this matter, Augustine, the blessed servant of God, many times argued from the Scriptures against the Donatists.

33

SYNODS

Nevertheless, there ought to be proper discipline among ministers. In synods the doctrine and life of ministers is to be carefully examined. Offenders who can be cured are to be rebuked by the elders and restored to the right way, and if they are incurable, they are to be deposed, and like wolves driven away from he flock of the Lord by the true shepherds. For, if they be false teachers, they are not to be tolerated at all. Neither do we disapprove of ecumenical councils, if they are convened according to the example of the apostles, for the welfare of the Church and not for its destruction.

34

THE WORKER IS WORTHY OF HIS REWARD

All faithful ministers, as good workmen, are also worthy of their reward, and do not sin when they receive a stipend, and all things that be necessary for themselves and their family. For the apostle shows in I Cor., ch. 9, and in I Tim., ch. 5, and elsewhere that these things may rightly be given by the Church and received by ministers. The Anabaptists, who condemn and defame ministers who live from their ministry are also refuted by the apostolic teaching.

19 Of the Sacraments of the Church of Christ

1

THE SACRAMENTS [ARE] ADDED TO THE WORD AND WHAT THEY ARE

From the beginning, God added to the preaching of his Word in his Church sacraments or sacramental signs. For thus does all Holy Scripture clearly testify. Sacraments are mystical symbols, or holy rites, or sacred actions, instituted by God himself, consisting of his Word, of signs and of things signified, whereby in the Church he keeps in mind and from time to time recalls the great benefits he has shown to men; whereby also he seals his promises, and outwardly represents, and, as it were, offers unto our sight those things which inwardly he performs for us, and so strengthens and increases our faith through the working of God's Spirit in our hearts. Lastly, he thereby distinguishes us from all other people and religions, and consecrates and binds us wholly to himself, and signifies what he requires of us.

2

SOME ARE SACRAMENTS OF THE OLD, OTHERS OF THE NEW, TESTAMENTS

Some sacraments are of the old, others of the new, people. The sacraments of the ancient people were circumcision, and the Paschal Lamb, which was offered up; for that reason it is referred to the sacrifices which were practiced from the beginning of the world.

3

THE NUMBER OF SACRAMENTS OF THE NEW PEOPLE

The sacraments of the new people are Baptism and the Lord's Supper. There are some who count seven sacraments of the new people. Of these we acknowledge that repentance. the ordination of ministers (not indeed the papal but apostolic ordination), and matrimony are profitable ordinances of God, but not sacraments. Confirmation and extreme unction are human inventions which the Church can dispense with without any loss, and indeed, we do not have them in our churches. For they contain some things of which we can by no means approve. Above all we detest all the trafficking in which the Papists engage in dispensing the sacraments.

4

THE AUTHOR OF THE SACRAMENTS

The author of all sacraments is not any man, but God alone. Men cannot institute sacraments. For they pertain to the worship of God, and it is not for man to appoint and prescribe a worship of God, but to accept and preserve the one he has received from God. Besides, the symbols have God's promises annexed to them, which require faith. Now faith rests only upon the Word of God; and the Word of God is like papers or letters, and the sacraments are like seals which only God appends to the letters.

5

CHRIST STILL WORKS IN SACRAMENTS

And as God is the author of the sacraments, so he continually works in the Church in which they are rightly carried out; so that the faithful, when they receive them from the ministers, know that God works in his own ordinance, and therefore they receive them as from the hand of God; and the minister's faults (even if they be very great) cannot affect them, since they acknowledge the integrity of the sacraments to depend upon the institution of the Lord.

6

THE SUBSTANCE OR CHIEF THING IN THE SACRAMENTS

But the principal thing which God promises in all sacraments and to which all the godly in all ages direct their attention (some call it the substance and matter of sacraments) is Christ the Savior -- that only sacrifice, and that Lamb of God slain from the foundation of the world; that rock, also, from which all our fathers drank, by whom all the elect are circumcised without hands through the Holy Spirit, and are washed from all their sins, and are nourished with the very body and blood of Christ unto eternal life.

7

THE SIMILARITY AND DIFFERENCE IN THE SACRAMENTS OF OLD AND NEW PEOPLES

Now, in respect of that which is the principal thing and the matter itself in the sacraments, the sacraments of both peoples are equal. For Christ, the only Mediator and Savior of the faithful, is the chief thing and very substance of the sacraments in both; for the one God is the author of them both. They were given to both peoples as signs and seals of the grace and promises of God, which should call to mind and renew the memory of God's great benefits, and should distinguish the faithful from all the religions in the world; lastly, which should be received spiritually by faith, and should bind the receivers to the Church, and admonish them of their duty. In these and similar respects, I say, the sacraments of both peoples are not dissimilar, although in the outward signs they are different. And, indeed, with respect to the signs we make a great difference. For ours are more firm and lasting, inasmuch as they will never be changed to the end of the world. Moreover, ours testify that both the substance and the promise have been fulfilled or perfected in Christ; the former signified what was to be fulfilled. Ours are also more simple and less laborious, less sumptuous and involved with ceremonies. Moreover, they belong to a more numerous people. one that is dispersed throughout the whole earth. And since they are more excellent, and by the Holy Spirit kindle greater faith, a greater abundance of the Spirit also ensues.

8

OUR SACRAMENTS SUCCEED THE OLD WHICH ARE ABROGATED

But now since Christ the true Messiah is exhibited unto us, and the abundance of grace is poured forth upon the people of The New Testament, the sacraments of the old people are surely abrogated and have ceased; and in their stead the symbols of the New Testament are placed -- Baptism in the place of circumcision, the Lord's Supper in place of the Paschal Lamb and sacrifices.

9

IN WHAT THE SACRAMENTS CONSIST

And as formerly the sacraments consisted of the word, the sign, and the thing signified; so even now they are composed, as it were, of the same parts. For the Word of God makes them sacraments, which before they were not.

10

THE CONSECRATION OF THE SACRAMENTS

For they are consecrated by the Word, and shown to be sanctified by him who instituted them. To sanctify or consecrate anything to God is to dedicate it to holy uses; that is, to take it from the common and ordinary use, and to appoint it to a holy use. For the signs in the sacraments are drawn from common use, things external and visible. For in baptism the sign is the element of water, and that visible washing which is done by the minister; but the thing signified is regeneration and the cleansing from sins. Likewise, in the Lord's Supper, the outward sign is bread and wine, taken from things commonly used for meat and drink; but the thing signified is the body of Christ which was given, and his blood which was shed for us, or the communion of the body and blood of the Lord. Wherefore, the water, bread, and wine, according to their nature and apart from the divine institution and sacred use, are only that which they are called and we experience. But when the Word of God is added to them, together with invocation of the divine name, and the renewing of their first institution and sanctification, then these signs are consecrated, and shown to be sanctified by Christ. For Christ's first institution and consecration of the sacraments remains always effectual in the Church of God, so that these who do not celebrate the sacraments in any other way than the Lord himself instituted from the beginning still today enjoy that first and all-surpassing consecration. And hence in the celebration of the sacraments the very words of Christ are repeated.

11

SIGNS TAKE NAME OF THINGS SIGNIFIED

And as we learn out of the Word of God that these signs were instituted for another purpose than the usual use, therefore we teach that they now, in their holy use, take upon them the names of things signified, and are no longer called mere water, bread or wine, but also regeneration or the washing of water, and the body and blood of the Lord or symbols and sacraments of the Lord's body and blood. Not that the symbols are changed into the things signified, or cease to be what they are in their own nature. For otherwise they world not be sacraments. If they were only the thing signified, they would not be signs.

12

THE SACRAMENTAL UNION

Therefore the signs acquire the names of things because they are mystical signs of sacred things, and because the signs and the things signified are sacramentally joined together; joined together, I say, or united by a mystical signification, and by the purpose or will of him who instituted the sacraments. For the water, bread, and wine are not common, but holy signs. And he that instituted water in baptism did not institute it with the will and intention that the faithful should only be sprinkled by the water of baptism; and he who commanded the bread to be eaten and the wine to be drunk in the supper did not want the faithful to receive only bread and wine without any mystery as they eat bread in their homes; but that they should spiritually partake of the things signified, and by faith be truly cleansed from their sins, and partake of Christ.

13

THE SECTS

And, therefore, we do not at all approve of those who attribute the sanctification of the sacraments to I know not what properties and formula or to the power of words pronounced by one who is consecrated and who has the intention of consecrating, and to other accidental things which neither Christ or the apostles delivered to us by word or example. Neither do we approve of the doctrine of those who speak of the sacraments just as common signs, not sanctified and effectual. Nor do we approve of those who despise the visible aspect of the sacraments because of the invisible, and so believe the signs to be superfluous because they think they already enjoy the things themselves, as the Messalians are said to have held.

14

THE THING SIGNIFIED IS NEITHER INCLUDED IN OR BOUND TO THE SACRAMENTS

We do not approve of the doctrine of those who teach that grace and the things signified are so bound to and included in the signs that whoever participate outwardly in the signs, no matter what sort of persons they be, also inwardly participate in the grace and things signified.

However, as we do not estimate the value of the sacraments by the worthiness or unworthiness of the ministers, so we do not estimate it by the condition of those who receive them. For we know that the value of the sacraments depends upon faith and upon the truthfulness and pure goodness of God. For as the Word of God remains the true Word of God, in which, when it is preached, not only bare words are repeated, but at the same time the things signified or announced in words are offered by God, even if the ungodly and unbelievers hear and understand the words yet do not enjoy the things signified, because they do not receive them by true faith; so the sacraments, which by the Word consist of signs and the things signified, remain true and inviolate sacraments, signifying not only sacred things, but, by God offering, the things signified, even if unbelievers do not receive the things offered. This is not the fault of God who gives and offers them, but the fault of men who receive them without faith and illegitimately; but whose unbelief does not invalidate the faithfulness of God (Rom. 3:3 f.).

15

THE PURPOSE FOR WHICH SACRAMENTS WERE INSTITUTED

Since the purpose for which sacraments were instituted was also explained in passing when right at the beginning of our exposition it was shown what sacraments are, there is no need to be tedious by repeating what once has been said. Logically, therefore, we now speak severally of the sacraments of the new people.

20 Of Holy Baptism

1

THE INSTITUTION OF BAPTISM

Baptism was instituted and consecrated by God. First John baptized, who dipped Christ in the water in Jordan. From him it came to the apostles, who also baptized with water. The Lord expressly commanded them to preach the Gospel and to baptize "in the name of the Father and of the Son and of the Holy Spirit" (Matt. 28:19). And in The Acts, Peter said to the Jews who inquired what they ought to do: "Be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit" (Acts 2:37 f.). Hence by some baptism is called a sign of initiation for God's people, since by it the elect of God are consecrated to God.

2

ONE BAPTISM

There is but one baptism in the Church of God; and it is sufficient to be once baptized or consecrated unto God. For baptism once received continues for all of life, and is a perpetual sealing of our adoption.

3

WHAT IT MEANS TO BE BAPTIZED

Now to be baptized in the name of Christ is to be enrolled, entered, and received into the covenant and family, and so into the inheritance of the sons of God; yes, and in this life to be called after the name of God; that is to say, to be called a son of God; to be cleansed also from the filthiness of sins, and to be granted the manifold grace of God, in order to lead a new and innocent life. Baptism, therefore, calls to mind and renews the great favor God has shown to the race of mortal men. For we are all born in the pollution of sin and are the children of wrath. But God, who is rich in mercy, freely cleanses us from our sins by the blood of his Son, and in him adopts us to be his sons, and by a holy covenant joins us to himself, and enriches us with various gifts, that we might live a new life. All these things are assured by baptism. For inwardly we are regenerated, purified, and renewed by God through the Holy Spirit and outwardly we receive the assurance of the greatest gifts in the water, by which also those great benefits are represented, and, as it were, set before our eyes to be beheld.

4

WE ARE BAPTIZED WITH WATER

And therefore we are baptized, that is, washed or sprinkled with visible water. For the water washes dirt away, and cools and refreshes hot and tired bodies. And the grace of God performs these things for souls, and does so invisibly or spiritually.

5

THE OBLIGATION OF BAPTISM

Moreover, God also separates us from all strange religions and peoples by the symbol of baptism, and consecrates us to himself as his property. We, therefore, confess our faith when we are baptized, and obligate ourselves to God for obedience, mortification of the flesh, and newness of life. Hence, we are enlisted in the holy military service of Christ that all our life long we should fight against the world, Satan, and our own flesh. Moreover, we are baptized into one body of the Church, that with all members of the Church we might beautifully concur in the one religion and in mutual services.

6

THE FORM OF BAPTISM

We believe that the most perfect form of baptism is that by which Christ was baptized, and by which the apostles baptized. Those things, therefore, which by man's device were added afterwards and used in the Church we do not consider necessary to the perfection of baptism. Of this kind is exorcism, the use of burning lights, oil, salt, spittle, and such other things as that baptism is to be celebrated twice every year with a multitude of ceremonies. For we believe that one baptism of the Church has been sanctified in God's first institution, and that it is consecrated by the Word and is also effectual today in virtue of God's first blessing.

7

THE MINISTER OF BAPTISM

We teach that baptism should not be administered in the Church by women or midwives. For Paul deprived women of ecclesiastical duties, and baptism has to do with these.

8

ANABAPTISTS

We condemn the Anabaptists, who deny that newborn infants of the faithful are to be baptized. For according to evangelical teaching, of such is the Kingdom of God, and they are in the covenant of God. Why, then, should the sign of God's covenant not be given to them? Whey should those who belong to God and are in his Church not be initiated by holy baptism? We condemn also the Anabaptists in the rest of their peculiar doctrines which they hold contrary to the Word of God. We therefore are not Anabaptists and have nothing in common with them.

21 Of the Holy Supper of the Lord

1

THE SUPPER OF THE LORD

The Supper of the Lord (which is called the Lord's Table, and the Eucharist, that is, a Thanksgiving), is, therefore, usually called a supper, because it was instituted by Christ at this last supper, and still represents it, and because in it the faithful are spiritually fed and given drink.

2

THE AUTHOR AND CONSECRATOR OF THE SUPPER

For the author of the Supper of the Lord is not an angel or any man, but the Son of God himself, our Lord Jesus Christ, who first consecrated it to his Church. And the same consecration or blessing still remains among all those who celebrate no other but that very Supper which the Lord instituted, and at which they repeat the words of the Lord's Supper, and in all things look to the one Christ by a true faith, from whose hands they receive, as it were, what they receive through the ministry of the ministers of the Church.

3

A MEMORIAL OF GOD'S BENEFITS

By this sacred rite the Lord wishes to keep in fresh remembrance that greatest benefit which he showed to mortal men, namely, that by having given his body and shed his blood he has pardoned all our sins, and redeemed us from eternal death and the power of the devil, and now feeds us with his flesh, and gives us his blood to drink, which, being received spiritually by true faith, nourish us to eternal life. And this so great a benefit is renewed as often as the Lord's Supper is celebrated. For the Lord said: "Do this in remembrance of me." This holy Supper also seals to us that the very body of Christ was truly given for us, and his blood shed for the remission of our sins, lest our faith should in any way waver.

4

THE SIGN AND THING SIGNIFIED

And this is visibly represented by this sacrament outwardly through the ministers, and, as it were, presented to out eyes to be seen, which is invisibly wrought by the Holy Spirit inwardly in the soul. Bread is outwardly offered by the minister, and the words of the Lord are heard: "Take, eat; this is my body"; and, "Take and divide among you. Drink of it, all of you; this is my blood." Therefore the faithful receive what is given by the ministers of the Lord, and they eat the bread of the Lord and drink of the Lord's cup. At the same time by the work of Christ through the Holy Spirit they also inwardly receive the flesh and blood of the Lord, and are thereby nourished unto life eternal. For the flesh and blood of Christ is the true food and drink unto life eternal; and Christ himself, since he was given for us and is our Savior, is the principal thing in the Supper, and we do not permit anything else to be substituted in his place.

But in order to understand better and more clearly how the flesh and blood of Christ are the food and drink of the faithful, and are received by the faithful unto eternal life, we would add these few things. There is more than one kind of eating. There is corporeal eating whereby food is taken into the mouth, is chewed with the teeth, and swallowed into the stomach. In times past the Capernaites thought that the flesh of the Lord should be eaten in this way, but they are refuted by him in John, ch. 6. For as the flesh of Christ cannot be eaten corporeally without infamy and savagery, so it is not food for the stomach. All men are forced to admit this. We therefore disapprove of that canon in the Pope's decrees, Ego Berengarius (De Consecrat., Dist. 2). For neither did godly antiquity believe, nor do we believe, that the body of Christ is to be eaten corporeally and essentially with a bodily mouth.

5

SPIRITUAL EATING OF THE LORD

There is also a spiritual eating of Christ's body; not such that we think that thereby the food itself is to be changed into spirit, but whereby the body and blood of the Lord, while remaining in their own essence and property, are spiritually communicated to us, certainly not in a corporeal but in a spiritual way, by the Holy Spirit, who applies and bestows upon us these things which have been prepared for us by the sacrifice of the Lord's body and blood for us, namely, the remission of sins, deliverance, and eternal life; so that Christ lives in us and we live in him, and he causes us to receive him by true faith to this end that he may become for us such spiritual food and drink, that is, our life.

6

CHRIST AS OUR FOOD SUSTAINS US IN LIFE

For even as bodily food and drink not only refresh and strengthen our bodies, but also keeps them alive, so the flesh of Christ delivered for us, and his blood shed for us, not only refresh and strengthen our souls, but also preserve them alive, not in so far as they are corporeally eaten and drunken, but in so far as they are communicated unto us spiritually by the Spirit of God, as the Lord said: "The bread which I shall give for the life of the world is my flesh (John 6:51), and "the flesh" (namely what is eaten bodily) "is of no avail; it is the spirit that gives life" (v. 63). And: "The words that I have spoken to you are spirit and life."

7

CHRIST RECEIVED BY FAITH

And as we must by eating receive food into our bodies in order that it may work in us, and prove its efficacy in us -- since it profits us nothing when it remains outside us -- so it is necessary that we receive Christ by faith, that he may become ours, and he may live in us and we in him. For he says: "I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst" (John 6:35); and also, "He who eats me will live because of me...he abides in me, I in him" (vs. 57, 56).

8

SPIRITUAL FOOD

From all this it is clear that by spiritual food we do not mean some imaginary food I know not what but the very body of the Lord given to us, which nevertheless is received by the faithful not corporeally, but spiritually by faith. In this matter we follow the teaching of the Savior himself, Christ the Lord, according to John, ch. 6.

9

EATING NECESSARY FOR SALVATION

And this eating of the flesh and drinking of the blood of the Lord is so necessary for salvation that without it no man can be saved. But this spiritual eating and drinking also occurs apart from the Supper of the Lord, and as often and wherever a man believes in Christ. To which that sentence of St. Augustine's perhaps applies: "Why do you provide for your teeth and your stomach? Believe, and you have eaten."

10

SACRAMENTAL EATING OF THE LORD

Besides the higher spiritual eating there is also a sacramental eating of the body of the Lord by which not only spiritually and internally the believer truly participates in the true body and blood of the Lord, but also, by coming to the Table of the Lord, outwardly receives the visible sacrament of the body and blood of the Lord. To be sure, when the believer believed, he first received the life-giving food, and still enjoys it. But therefore, when he now received the sacrament, he does not received nothing. For he progresses in continuing to communicate in the body and blood of the Lord, and so his faith is kindle and grows more and more, and is refreshed by spiritual food. For while we live, faith is continually increased. And he who outwardly receives the sacrament by true faith, not only receives the sign, but also, as we said, enjoys the thing itself. Moreover, he obeys the Lord's institution and commandment, and with a joyful mind gives thanks for his redemption and that of all mankind, and makes a faithful memorial to the Lord's death, and gives a witness before the Church, of whose body he is a member. Assurance is also given to those who receive the sacrament that the body of the Lord was given and his blood shed, not only for men in general, but particularly for every faithful communicant, to whom it is food and drink unto eternal life.

11

UNBELIEVERS TAKE THE SACRAMENT TO THEIR JUDGMENT

But he who comes to this sacred Table of the Lord without faith, communicates only in the sacrament and does not receive the substance of the sacrament whence comes life and salvation; and such men unworthily eat of the Lord's Table. Whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord, and eats and drinks judgment upon himself (I Cor. 11:26-29). For when they do not approach with true faith, they dishonor the death of Christ, and therefore eat and drink condemnation to themselves.

12

THE PRESENCE OF CHRIST IN THE SUPPER

We do not, therefore, so join the body of the Lord and his blood with the bread and wine as to say that the bread itself is the body of Christ except in a sacramental way; or that the body of Christ is hidden corporeally under the bread, so that it ought to be worshipped under the form of bread; or yet that whoever receives the sign, receives also the thing itself. The body of Christ is in heaven at the right hand of the Father; and therefore our hearts are to be lifted up on high, and not to be fixed on the bread, neither is the Lord to be worshipped in the bread. Yet the Lord is not absent from his Church when she celebrates the Supper. The sun, which is absent from us in the heavens, is notwithstanding effectually present among us. How much more is the Sun of Righteousness, Christ, although in his body he is absent from us in heaven, present with us, not corporeally, but spiritually, by his vivfying operation, and as he himself explained at his Last Supper that he world be present with us (John, chs. 14; 15; and 16). Whence it follows that we do not have the Supper without Christ, and yet at the same time have an unbloody and mystical Supper, as it was universally called by antiquity.

13

OTHER PURPOSES OF THE LORD'S SUPPERS

Moreover, we are admonished in the celebration of the Supper of the Lord to be mindful of whose body we have become members, and that, therefore, we may be of one mind with all the brethren, live a holy life, and not pollute ourselves with wickedness and strange religions; but, perservering in the true faith to the end of our life, strive to excel in holiness of life.

14

PREPARATION FOR THE SUPPER

It is therefore fitting that when we would come to the Supper, we first examine ourselves according to the commandment of the apostle, especially as to the kind of faith we have, whether we believe that Christ has come to save sinners and to call them to repentance, and whether each man believes that he is in the number of those who have been delivered by Christ and saved; and whether he is determined to change his wicked life, to lead a holy life, and with the Lord's help to persevere in the true religion and in harmony with the brethren, and to give due thanks to God for his deliverance.

15

THE OBSERVANCE OF THE SUPPER WITH BOTH BREAD AND WINE

We think that rite, manner, or form of the Supper to be the most simple and excellent which comes nearest to the first institution of the Lord and to the apostles' doctrine. It consists in proclaiming the Word of God, in godly prayers, in the action of the Lord himself, and its repetition, in the eating of the Lord's body and drinking of this blood; in a fitting remembrance of the Lord's death, and a faithful thanksgiving; and in a holy fellowship in the union of the body of the Church.

We therefore disapprove of those who have taken from the faithful one species of the sacrament, namely, the Lord's cup. For these seriously offend against the institution of the Lord who says: "Drink ye all of this"; which he did not so expressly say of the bread.

We are not now discussing we what kind of mass once existed among the fathers, whether it is to be tolerated or not. But this we say freely that the mass which is now used throughout the Roman Church has been abolished in our churches for many and very good reasons which, for brevity's sake, we do not now enumerate in detail. We certainly could not approve of making a wholesome action into a vain spectacle and a means of giving merit, and of celebrating it for a price. Nor could we approve of saying that in it the priest is said to effect the very body of the Lord, and really to offer it for the remission of the sins of the living and the dead, and in addition, for the honor, veneration and remembrance of the saints in heaven, etc.

22 Of Religious and Ecclesiastical Meetings

1

WHAT OUGHT TO BE DONE IN MEETINGS FOR WORSHIP

Although it is permitted all men to read the Holy Scriptures privately at home, and by instruction to edify one another in the true religion, yet in order that the Word of God may be properly preached to the people, and prayers and supplication publicly made, also that the sacraments may be rightly administered, and that collections may be made for the poor and to pay the cost of all the Church's expenses, and in order to maintain social intercourse, it is most necessary that religious or Church gatherings be held. For it is certain that in the apostolic and primitive Church, there were such assemblies frequented by all the godly.

2

MEETINGS FOR WORSHIP NOT TO BE NEGLECTED

As many as spun such meetings and stay away from them, despise true religion, and are to be urged by the pastors and godly magistrates to abstain from stubbornly absenting themselves from sacred assemblies.

3

MEETINGS ARE PUBLIC

But Church meetings are not to be secret and hidden, but public and well attended, unless persecution by the enemies of Christ and the Church does not permit them to be public. For we know how under the tyranny of the Roman emperors the meetings of the primitive Church were held in secret places.

4

DECENT MEETING PLACES

Moreover, the places where the faithful meet are to be decent, and in all respects fit for God's Church. Therefore, spacious buildings or temples are to be chosen, but they are to be purged of everything that is not fitting for a church. And everything is to be arranged for decorum, necessity, and godly decency, lest anything be lacking that is required for worship and the necessary works of the Church.

5

MODESTY AND HUMILITY TO BE OBSERVED IN MEETINGS

And as we believe that God does not dwell in temples made with hands, so we know that on account of God's Word and sacred use places dedicated to God and his worship are not profane, but holy, and that those who are present in them are to conduct themselves reverently and modestly, seeing that they are in a sacred place, in the presence of God and his holy angels.

6

THE TRUE ORNAMENTATION OF SANCTUARIES