# reference

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type: wcf
name: Westminster Confession
label: WCF22
content:
  # Westminster Confession of Faith

  ## CHAPTER 22
  ### Of Lawful Oaths and Vows
  1. A lawful oath is a part of religious worship, wherein, upon just occasion, the person swearing 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 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.

  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 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. It is not to be made to any creature, but to God alone: and, that it may be accepted, it is to be made voluntarily, out of faith, and conscience of duty, in way of thankfulness for mercy received, or for the obtaining of what we want, whereby we more strictly bind ourselves to necessary duties; or, to other things, so far and so long as they may fitly conduce thereunto.

  7. No man may vow to do anything forbidden in the Word of God, or what would hinder any duty therein commanded, or which is not in his own power, and for the performance whereof he hath no promise of ability from God. In which respects, 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.


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type: wcf
name: Westminster Confession
label: WCF23
content:
  # Westminster Confession of Faith

  ## CHAPTER 23
  ### 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 are good, and for the punishment of evildoers.

  2. It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: in the managing 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. Civil magistrates may not assume to themselves the administration of the Word and sacraments; or the power of the keys of the kingdom of heaven; or, in the least, interfere in matters of faith. Yet, as nursing fathers, it is the duty of civil magistrates to protect the church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger. And, as Jesus Christ hath appointed a regular government and discipline in his church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief. It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretense of religion or of infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance.

  4. It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute or 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 magistrates’ just and legal authority, nor free the people from their due obedience to them: from which ecclesiastical persons are not exempted, much less hath the pope any power and 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.


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type: wcf
name: Westminster Confession
label: WCF24
content:
  # Westminster Confession of Faith

  ## CHAPTER 24
  ### Of Marriage and Divorce
  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 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 by 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.

  5. Adultery or fornication committed after a contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that contract. In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce: and, after the divorce, to marry another, as if the offending party were dead.

  6. Although the corruption of man be such as is apt to study arguments unduly to put asunder those whom God hath joined together in marriage: yet, nothing but adultery, or such willful desertion as can no way be remedied by the church, or civil magistrate, is cause sufficient of dissolving the bond of marriage: wherein, a public and orderly course of proceeding is to be observed; and the persons concerned in it not left to their own wills, and discretion, in their own case.


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type: wcf
name: Westminster Confession
label: WCF25
content:
  # Westminster Confession of Faith

  ## CHAPTER 25
  ### 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 fullness of him that filleth all in all.

  2. The visible church, which is also catholic or universal under the gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion; and of their children: and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation.

  3. Unto this catholic visible church Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world: and doth, by his own presence and Spirit, according to his promise, make them effectual thereunto.

  4. This catholic church hath been sometimes more, sometimes less visible. And particular churches, which are members thereof, are more or less pure, according as the doctrine of the gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them.

  5. 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, there shall be always a church on earth, to worship God according to his will.

  6. 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.


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type: wcf
name: Westminster Confession
label: WCF26
content:
  # Westminster Confession of Faith

  ## CHAPTER 26
  ### Of the Communion of Saints
  1. All saints, that are united to Jesus Christ their Head, by his Spirit, and by faith, 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. 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, as God offereth opportunity, is to be extended unto all those who, in every place, call upon the name of the Lord Jesus.

  3. This communion which the saints have with Christ, doth not make them in any wise partakers of the substance of his Godhead; or to be equal with Christ in any respect: either of which to affirm is impious and blasphemous. Nor doth their communion one with another, as saints, take away, or infringe the title or propriety which each man hath in his goods and possessions.


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  �|!���Xi�

type: wcf
name: Westminster Confession
label: WCF27
content:
  # Westminster Confession of Faith

  ## CHAPTER 27
  ### Of the Sacraments
  1. Sacraments are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ, and his benefits; and to confirm our interest in him: as also, to put a visible difference between those that belong unto the church, and the rest of the world; and solemnly to engage them 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 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 Supper of the Lord: neither of which may be dispensed by any, but by a minister of the Word lawfully ordained.

  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.


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type: wcf
name: Westminster Confession
label: WCF28
content:
  # Westminster Confession of Faith

  ## CHAPTER 28
  ### Of Baptism
  1. Baptism is a sacrament of the new testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church; but also, to be unto him 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 sacrament 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 sacrament 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.

  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 unto any person.


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type: wcf
name: Westminster Confession
label: WCF29
content:
  # Westminster Confession of Faith

  ## CHAPTER 29
  ### 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 church, unto the end of the world, for the perpetual remembrance of the sacrifice of himself in his death; the sealing 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 commemoration 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 abominably injurious to Christ’s one, only sacrifice, the alone propitiation for all the sins of his 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, worshiping 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. Although ignorant and wicked men receive the outward elements in this sacrament; yet, they receive not the thing signified thereby; but, by their unworthy coming thereunto, are guilty of the body and blood of the Lord, to their own damnation. Wherefore, all ignorant and ungodly persons, as they are unfit to enjoy communion with him, so are they unworthy of the Lord’s table; and cannot, without great sin against Christ, while they remain such, partake of these holy mysteries, or be admitted thereunto.


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type: wcf
name: Westminster Confession
label: WCF3
content:
  # Westminster Confession of Faith

  ## CHAPTER 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 foreordained to everlasting death.

  4. These angels and men, thus predestinated, and foreordained, 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 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, foreordained 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.


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type: wcf
name: Westminster Confession
label: WCF30
content:
  # Westminster Confession of Faith

  ## CHAPTER 30
  ### Of Church Censures
  1. The Lord Jesus, as King and Head of his church, hath therein appointed a government, in the hand of church officers, distinct from the civil magistrate.

  2. To these officers the keys of the kingdom of heaven are committed; by virtue whereof, they have power, respectively, to retain, and remit sins; to shut that kingdom against the impenitent, both by the Word, and censures; and to open it unto penitent sinners, by the ministry of the gospel; and by absolution from censures, as occasion shall require.

  3. Church censures are necessary, for the reclaiming and gaining of offending brethren, for deterring of others from the like offenses, for purging out of that leaven which might infect the whole lump, for vindicating the honor of Christ, and the holy profession of the gospel, and for preventing the wrath of God, which might justly fall upon the church, if they should suffer his covenant, and the seals thereof, to be profaned by notorious and obstinate offenders.

  4. For the better attaining of these ends, the officers of the church are to proceed by admonition; suspension from the sacrament of the Lord’s Supper for a season; and by excommunication from the church; according to the nature of the crime, and demerit of the person.


id:
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  �|����H�L�

type: wcf
name: Westminster Confession
label: WCF31
content:
  # Westminster Confession of Faith

  ## CHAPTER 31
  ### Of Synods and Councils
  1. For the better government, and further edification of the church, there ought to be such assemblies as are commonly called synods or councils: and it belongeth to the overseers and other rulers of the particular churches, by virtue of their office, and the power which Christ hath given them for edification and not for destruction, to appoint such assemblies; and to convene together in them, as often as they shall judge it expedient for the good of the church.

  2. It belongeth to synods and councils, ministerially to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of his church; to receive complaints in cases of maladministration, and authoritatively to determine the same: which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission; not only for their agreement with the Word, but also for the power whereby they are made, as being an ordinance of God appointed thereunto in his Word.

  3. All synods or councils, since the Apostles’ times, whether general or particular, may err; and many have erred. Therefore they are not to be made the rule of faith, or practice; but to be used as a help in both.

  4. Synods and councils are to handle, or conclude nothing, but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or, by way of advice, for satisfaction of conscience, if they be thereunto required by the civil magistrate.


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type: wcf
name: Westminster Confession
label: WCF32
content:
  # Westminster Confession of Faith

  ## CHAPTER 32
  ### 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 torments 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 selfsame 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.


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type: wcf
name: Westminster Confession
label: WCF33
content:
  # Westminster Confession of Faith

  ## CHAPTER 33
  ### 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 fullness of joy and refreshing, which shall come from 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.


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  �~y���֐�S

type: wcf
name: Westminster Confession
label: WCF4
content:
  # Westminster Confession of Faith

  ## CHAPTER 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 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 fulfill 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.


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type: wcf
name: Westminster Confession
label: WCF5
content:
  # Westminster Confession of Faith

  ## CHAPTER 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 foreknowledge, 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, that it extendeth itself even to the first fall, and all other sins of angels and men; and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering, and governing of them, 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 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 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 occasions 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.


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type: wcf
name: Westminster Confession
label: WCF6
content:
  # Westminster Confession of Faith

  ## CHAPTER 6
  ### Of the Fall of Man, of Sin, and of the Punishment Thereof
  1. Our first parents, being seduced by the subtlety and temptation of Satan, sinned, in eating the forbidden fruit. This their sin, God was pleased, according to his wise and holy counsel, to permit, having purposed to order it to his own glory.

  2. By this sin they fell from their original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the parts and faculties of soul and body.

  3. They being the root 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.


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type: wcf
name: Westminster Confession
label: WCF7
content:
  # Westminster Confession of Faith

  ## CHAPTER 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 any fruition of him as their blessedness and reward, 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 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.

  4. This covenant of grace is frequently set forth in 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. This covenant was differently administered in the time of the law, and in the time of the gospel: under the law, it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all foresignifying Christ to come; which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, by whom they had full remission of sins, and eternal salvation; and is called the old testament.

  6. Under the gospel, when Christ, the substance, was exhibited, the ordinances in which this covenant is dispensed are the preaching of the Word, and the administration of the sacraments of baptism and the Lord’s Supper: which, though fewer in number, and administered with more simplicity, and less outward glory, yet, in them, it is held forth in more fullness, evidence and spiritual efficacy, to all nations, both Jews and Gentiles; and is called the new testament. There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations.


id:
  �wN
  �zJ���uf�&g

type: wcf
name: Westminster Confession
label: WCF8
content:
  # Westminster Confession of Faith

  ## CHAPTER 8
  ### Of Christ the Mediator
  1. It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, to be the Mediator between God and man, the Prophet, Priest, and King, the Head and Savior 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 fullness 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, 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 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; endured most grievous torments immediately 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 his Father; 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 unto 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, acts 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 wonderful and unsearchable dispensation.


id:
  �wN
  �zJ���ugSA�

type: wcf
name: Westminster Confession
label: WCF9
content:
  # Westminster Confession of Faith

  ## CHAPTER 9
  ### Of Free Will
  1. God hath endued the will of man with that natural liberty, that it 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 was 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.


id: �wN��}E�z��y�:3
type: wlc
name: Westminster Larger
label: WLC1
content:
  # Westminster Larger Catechism

  ## 1. What is the chief and highest end of man?
  A. Man’s chief and highest end is to glorify God, and fully to enjoy him forever.


id: �wN��{���{�#3k
type: wlc
name: Westminster Larger
label: WLC2
content:
  # Westminster Larger Catechism

  ## 2. How doth it appear that there is a God?
  A. 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.


id: �wN��s��F>�I
type: wlc
name: Westminster Larger
label: WLC3
content:
  # Westminster Larger Catechism

  ## 3. What is the Word of God?
  A. The Holy Scriptures of the Old and New Testament are the Word of God, the only rule of faith and obedience.


id: �wN��s��F>�
type: wlc
name: Westminster Larger
label: WLC4
content:
  # Westminster Larger Catechism

  ## 4. How doth it appear that the Scriptures are the Word of God?
  A. 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.


id: �wN��r�II���+
type: wlc
name: Westminster Larger
label: WLC5
content:
  # Westminster Larger Catechism

  ## 5. What do the Scriptures principally teach?
  A. The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man.


id:
  �wN��r�II��
  �

type: wlc
name: Westminster Larger
label: WLC6
content:
  # Westminster Larger Catechism

  ## 6. What do the Scriptures make known of God?
  A. The Scriptures make known what God is, the persons in the Godhead, his decrees, and the execution of his decrees.


id: �wN��r�II����
type: wlc
name: Westminster Larger
label: WLC7
content:
  # Westminster Larger Catechism

  ## 7. What is God?
  A. 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, longsuffering, and abundant in goodness and truth.


id: �wN��uݫ���&^�s
type: wlc
name: Westminster Larger
label: WLC8
content:
  # Westminster Larger Catechism

  ## 8. Are there more Gods than one?
  A. There is but one only, the living and true God.


id: �wN��uݫ���'*��
type: wlc
name: Westminster Larger
label: WLC9
content:
  # Westminster Larger Catechism

  ## 9. How many persons are there in the Godhead?
  A. 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.


id:
  �wN��z{��F
  )0�

type: wlc
name: Westminster Larger
label: WLC10
content:
  # Westminster Larger Catechism

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


id:
  �wN��z{��F
  �

type: wlc
name: Westminster Larger
label: WLC11
content:
  # Westminster Larger Catechism

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


id: �wN��|;����q�
type: wlc
name: Westminster Larger
label: WLC12
content:
  # Westminster Larger Catechism

  ## 12. What are the decrees of God?
  A. 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.


id:
  �wN��|;���ϟ
  �

type: wlc
name: Westminster Larger
label: WLC13
content:
  # Westminster Larger Catechism

  ## 13. What hath God especially decreed concerning angels and men?
  A. 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 pleaseth), 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.


id: �wN��xZ��AxO��
type: wlc
name: Westminster Larger
label: WLC14
content:
  # Westminster Larger Catechism

  ## 14. How doth God execute his decrees?
  A. 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.


id: �wN��xZ��AxO���
type: wlc
name: Westminster Larger
label: WLC15
content:
  # Westminster Larger Catechism

  ## 15. What is the work of creation?
  A. 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.


id:
  �wN��p��
  �mW��

type: wlc
name: Westminster Larger
label: WLC16
content:
  # Westminster Larger Catechism

  ## 16. How did God create angels?
  A. 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.


id:
  �wN��p��
  �mX
  Z�

type: wlc
name: Westminster Larger
label: WLC17
content:
  # Westminster Larger Catechism

  ## 17. How did God create man?
  A. 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 fulfill it, and dominion over the creatures; yet subject to fall.


id: �wN��r5�Y�Lߋ
type: wlc
name: Westminster Larger
label: WLC18
content:
  # Westminster Larger Catechism

  ## 18. What are God’s works of providence?
  A. 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.


id: �wN��r5�Y�L�t�
type: wlc
name: Westminster Larger
label: WLC19
content:
  # Westminster Larger Catechism

  ## 19. What is God’s providence towards the angels?
  A. God by his providence permitted some of the angels, willfully 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.


id: �wN��r5�Y�Lf&�
type: wlc
name: Westminster Larger
label: WLC20
content:
  # Westminster Larger Catechism

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


id:
  �wN�t
  �>k]����

type: wlc
name: Westminster Larger
label: WLC21
content:
  # Westminster Larger Catechism

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


id:
  �wN�t
  �>k]��@

type: wlc
name: Westminster Larger
label: WLC22
content:
  # Westminster Larger Catechism

  ## 22. Did all mankind fall in that first transgression?
  A. 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.


id: �wN�tn�Fu`��+s
type: wlc
name: Westminster Larger
label: WLC23
content:
  # Westminster Larger Catechism

  ## 23. Into what estate did the fall bring mankind?
  A. The fall brought mankind into an estate of sin and misery.


id: �wN�tn�Fu`�@�
type: wlc
name: Westminster Larger
label: WLC24
content:
  # Westminster Larger Catechism

  ## 24. What is sin?
  A. Sin is any want of conformity unto, or transgression of, any law of God, given as a rule to the reasonable creature.


id: �wN�~ѭ�K=z�z
type: wlc
name: Westminster Larger
label: WLC25
content:
  # Westminster Larger Catechism

  ## 25. Wherein consisteth the sinfulness of that estate whereinto man fell?
  A. 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.


id: �wN�~ѭ�K={Ƨ
type: wlc
name: Westminster Larger
label: WLC26
content:
  # Westminster Larger Catechism

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


id:
  �wN�}�
  ���=�

type: wlc
name: Westminster Larger
label: WLC27
content:
  # Westminster Larger Catechism

  ## 27. What misery did the fall bring upon mankind?
  A. 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.


id:
  �wN�}�
  ����,

type: wlc
name: Westminster Larger
label: WLC28
content:
  # Westminster Larger Catechism

  ## 28. What are the punishments of sin in this world?
  A. 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.


id: �wN�w�� 8�U
type: wlc
name: Westminster Larger
label: WLC29
content:
  # Westminster Larger Catechism

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


id: �wN�w�� �i�
type: wlc
name: Westminster Larger
label: WLC30
content:
  # Westminster Larger Catechism

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


id: �wN�s���i����
type: wlc
name: Westminster Larger
label: WLC31
content:
  # Westminster Larger Catechism

  ## 31. With whom was the covenant of grace made?
  A. The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed.


id: �wN�s���i����
type: wlc
name: Westminster Larger
label: WLC32
content:
  # Westminster Larger Catechism

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


id: �wN�s���i�I��
type: wlc
name: Westminster Larger
label: WLC33
content:
  # Westminster Larger Catechism

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


id: �wN�}M�e��+�*�
type: wlc
name: Westminster Larger
label: WLC34
content:
  # Westminster Larger Catechism

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


id: �wN�}M�e��,���
type: wlc
name: Westminster Larger
label: WLC35
content:
  # Westminster Larger Catechism

  ## 35. How is the covenant of grace administered under the New Testament?
  A. 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 fullness, evidence, and efficacy, to all nations.


id: �wN�|ơ�����|L
type: wlc
name: Westminster Larger
label: WLC36
content:
  # Westminster Larger Catechism

  ## 36. Who is the mediator of the covenant of grace?
  A. 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 fullness of time became man, and so was and continues to be God and man, in two entire distinct natures, and one person, forever.


id: �wN�|ơ�������
type: wlc
name: Westminster Larger
label: WLC37
content:
  # Westminster Larger Catechism

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


id: �wN���0p����
type: wlc
name: Westminster Larger
label: WLC38
content:
  # Westminster Larger Catechism

  ## 38. Why was it requisite that the mediator should be God?
  A. 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.


id: �wN���0p���
type: wlc
name: Westminster Larger
label: WLC39
content:
  # Westminster Larger Catechism

  ## 39. Why was it requisite that the mediator should be man?
  A. 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.


id: �wN� u��O�J�
type: wlc
name: Westminster Larger
label: WLC40
content:
  # Westminster Larger Catechism

  ## 40. Why was it requisite that the mediator should be God and man in one person?
  A. 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.


id: �wN� u��O��Om
type: wlc
name: Westminster Larger
label: WLC41
content:
  # Westminster Larger Catechism

  ## 41. Why was our mediator called Jesus?
  A. Our mediator was called Jesus, because he saveth his people from their sins.


id:
  �wN�
  |ҭ?��IGg

type: wlc
name: Westminster Larger
label: WLC42
content:
  # Westminster Larger Catechism

  ## 42. Why was our mediator called Christ?
  A. 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.


id:
  �wN�
  |ҭ?��J��

type: wlc
name: Westminster Larger
label: WLC43
content:
  # Westminster Larger Catechism

  ## 43. How doth Christ execute the office of a prophet?
  A. 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.


id:
  �wN�
  y��{^��z C

type: wlc
name: Westminster Larger
label: WLC44
content:
  # Westminster Larger Catechism

  ## 44. How doth Christ execute the office of a priest?
  A. 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 the people; and in making continual intercession for them.


id:
  �wN�
  y��{^�����

type: wlc
name: Westminster Larger
label: WLC45
content:
  # Westminster Larger Catechism

  ## 45. How doth Christ execute the office of a king?
  A. 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.


id:
  �wN�
  {.����W���

type: wlc
name: Westminster Larger
label: WLC46
content:
  # Westminster Larger Catechism

  ## 46. What was the estate of Christ’s humiliation?
  A. 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.


id:
  �wN�
  {.����XH�;

type: wlc
name: Westminster Larger
label: WLC47
content:
  # Westminster Larger Catechism

  ## 47. How did Christ humble himself in his conception and birth?
  A. 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 fullness 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.


id:
  �wN�
  {.����X`2:

type: wlc
name: Westminster Larger
label: WLC48
content:
  # Westminster Larger Catechism

  ## 48. How did Christ humble himself in his life?
  A. 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.


id:
  �wN�
  p����D%�4

type: wlc
name: Westminster Larger
label: WLC49
content:
  # Westminster Larger Catechism

  ## 49. How did Christ humble himself in his death?
  A. 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.


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  # Westminster Larger Catechism

  ## 50. Wherein consisted Christ’s humiliation after his death?
  A. 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.


id: �wN�r���6X���t
type: wlc
name: Westminster Larger
label: WLC51
content:
  # Westminster Larger Catechism

  ## 51. What was the estate of Christ’s exaltation?
  A. 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.


id: �wN�r���6X���C
type: wlc
name: Westminster Larger
label: WLC52
content:
  # Westminster Larger Catechism

  ## 52. How was Christ exalted in his resurrection?
  A. 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 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.


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  # Westminster Larger Catechism

  ## 53. How was Christ exalted in his ascension?
  A. 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.


id: �wN����-�,g�d
type: wlc
name: Westminster Larger
label: WLC54
content:
  # Westminster Larger Catechism

  ## 54. How is Christ exalted in his sitting at the right hand of God?
  A. 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 fullness 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.


id: �wN�r���Pi�#
type: wlc
name: Westminster Larger
label: WLC55
content:
  # Westminster Larger Catechism

  ## 55. How doth Christ make intercession?
  A. 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.


id: �wN�r���P�:
type: wlc
name: Westminster Larger
label: WLC56
content:
  # Westminster Larger Catechism

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


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type: wlc
name: Westminster Larger
label: WLC57
content:
  # Westminster Larger Catechism

  ## 57. What benefits hath Christ procured by his mediation?
  A. Christ, by his mediation, hath procured redemption, with all other benefits of the covenant of grace.


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type: wlc
name: Westminster Larger
label: WLC58
content:
  # Westminster Larger Catechism

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


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type: wlc
name: Westminster Larger
label: WLC59
content:
  # Westminster Larger Catechism

  ## 59. Who are made partakers of redemption through Christ?
  A. 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.


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label: WLC60
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  # Westminster Larger Catechism

  ## 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?
  A. 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.


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name: Westminster Larger
label: WLC61
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  # Westminster Larger Catechism

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


id: �wN�v/����5��<
type: wlc
name: Westminster Larger
label: WLC62
content:
  # Westminster Larger Catechism

  ## 62. What is the visible church?
  A. 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.


id: �wN�v/����6�
type: wlc
name: Westminster Larger
label: WLC63
content:
  # Westminster Larger Catechism

  ## 63. What are the special privileges of the visible church?
  A. The visible church hath the privilege of being under God’s special care and government; of being protected and preserved in all ages, notwithstanding 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.


id: �wN�q֭����c�
type: wlc
name: Westminster Larger
label: WLC64
content:
  # Westminster Larger Catechism

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


id: �wN�q֭�����@
type: wlc
name: Westminster Larger
label: WLC65
content:
  # Westminster Larger Catechism

  ## 65. What special benefits do the members of the invisible church enjoy by Christ?
  A. The members of the invisible church by Christ enjoy union and communion with him in grace and glory.


id: �wN�ti�\�����
type: wlc
name: Westminster Larger
label: WLC66
content:
  # Westminster Larger Catechism

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


id: �wN�ti�\��`��
type: wlc
name: Westminster Larger
label: WLC67
content:
  # Westminster Larger Catechism

  ## 67. What is effectual calling?
  A. 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.


id: �wN�}T���%����
type: wlc
name: Westminster Larger
label: WLC68
content:
  # Westminster Larger Catechism

  ## 68. Are the elect only effectually called?
  A. 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 willful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.


id: �wN�}T���%�{M�
type: wlc
name: Westminster Larger
label: WLC69
content:
  # Westminster Larger Catechism

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


id: �wN�}T���%�)��
type: wlc
name: Westminster Larger
label: WLC70
content:
  # Westminster Larger Catechism

  ## 70. What is justification?
  A. 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 anything 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.


id: �wN�rv����O�`;
type: wlc
name: Westminster Larger
label: WLC71
content:
  # Westminster Larger Catechism

  ## 71. How is justification an act of God’s free grace?
  A. 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.


id: �wN�rv����P39�
type: wlc
name: Westminster Larger
label: WLC72
content:
  # Westminster Larger Catechism

  ## 72. What is justifying faith?
  A. 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.


id: �wN�rӝ!���q6�
type: wlc
name: Westminster Larger
label: WLC73
content:
  # Westminster Larger Catechism

  ## 73. How doth faith justify a sinner in the sight of God?
  A. 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 applieth Christ and his righteousness.


id: �wN�rӝ!����B�
type: wlc
name: Westminster Larger
label: WLC74
content:
  # Westminster Larger Catechism

  ## 74. What is adoption?
  A. 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.


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  # Westminster Larger Catechism

  ## 75. What is sanctification?
  A. 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.


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label: WLC76
content:
  # Westminster Larger Catechism

  ## 76. What is repentance unto life?
  A. 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.


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name: Westminster Larger
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  # Westminster Larger Catechism

  ## 77. Wherein do justification and sanctification differ?
  A. 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.


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label: WLC78
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  # Westminster Larger Catechism

  ## 78. Whence ariseth the imperfection of sanctification in believers?
  A. 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.


id: �wN�x���An���
type: wlc
name: Westminster Larger
label: WLC79
content:
  # Westminster Larger Catechism

  ## 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?
  A. 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.


id: �wN�x���An��j
type: wlc
name: Westminster Larger
label: WLC80
content:
  # Westminster Larger Catechism

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


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name: Westminster Larger
label: WLC81
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  # Westminster Larger Catechism

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


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type: wlc
name: Westminster Larger
label: WLC82
content:
  # Westminster Larger Catechism

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


id:
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type: wlc
name: Westminster Larger
label: WLC83
content:
  # Westminster Larger Catechism

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


id:
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type: wlc
name: Westminster Larger
label: WLC84
content:
  # Westminster Larger Catechism

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


id:
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type: wlc
name: Westminster Larger
label: WLC85
content:
  # Westminster Larger Catechism

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


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type: wlc
name: Westminster Larger
label: WLC86
content:
  # Westminster Larger Catechism

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


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type: wlc
name: Westminster Larger
label: WLC87
content:
  # Westminster Larger Catechism

  ## 87. What are we to believe concerning the resurrection?
  A. 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.


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name: Westminster Larger
label: WLC88
content:
  # Westminster Larger Catechism

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


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name: Westminster Larger
label: WLC89
content:
  # Westminster Larger Catechism

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


id: �wN� y�f��H
type: wlc
name: Westminster Larger
label: WLC90
content:
  # Westminster Larger Catechism

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


id: �wN� y�f�(Pk
type: wlc
name: Westminster Larger
label: WLC91
content:
  # Westminster Larger Catechism

  ## 91. What is the duty which God requireth of man?
  A. The duty which God requireth of man, is obedience to his revealed will.


id: �wN�!y%�rX���
type: wlc
name: Westminster Larger
label: WLC92
content:
  # Westminster Larger Catechism

  ## 92. What did God first reveal unto man as the rule of his obedience?
  A. 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.


id: �wN�!y%�rX�;��
type: wlc
name: Westminster Larger
label: WLC93
content:
  # Westminster Larger Catechism

  ## 93. What is the moral law?
  A. The moral law is the declaration of the will of God to mankind, directing and binding every one 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.


id: �wN�"s�K�W�>E
type: wlc
name: Westminster Larger
label: WLC94
content:
  # Westminster Larger Catechism

  ## 94. Is there any use of the moral law since the fall?
  A. 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.


id: �wN�"s�K�W�}�
type: wlc
name: Westminster Larger
label: WLC95
content:
  # Westminster Larger Catechism

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


id: �wN�"s�K�W�3C�
type: wlc
name: Westminster Larger
label: WLC96
content:
  # Westminster Larger Catechism

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


id: �wN�##�;�oA+M
type: wlc
name: Westminster Larger
label: WLC97
content:
  # Westminster Larger Catechism

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


id: �wN�##�;�oA��)
type: wlc
name: Westminster Larger
label: WLC98
content:
  # Westminster Larger Catechism

  ## 98. Where is the moral law summarily comprehended?
  A. 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.


id: �wN�$wy��&�~Eg
type: wlc
name: Westminster Larger
label: WLC99
content:
  # Westminster Larger Catechism

  ## 99. What rules are to be observed for the right understanding of the Ten Commandments?
  A. For the right understanding of the Ten Commandments, these rules are to be observed:

  1. That the law is perfect, and bindeth every one 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 reacheth 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.


id: �wN�$wy��&�~��
type: wlc
name: Westminster Larger
label: WLC100
content:
  # Westminster Larger Catechism

  ## 100. What special things are we to consider in the Ten Commandments?
  A. 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.


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  # Westminster Larger Catechism

  ## 101. What is the preface to the Ten Commandments?
  A. 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 delivereth us from our spiritual thraldom; and that therefore we are bound to take him for our God alone, and to keep all his commandments.


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  # Westminster Larger Catechism

  ## 102. What is the sum of the four commandments which contain our duty to God?
  A. 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.


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  # Westminster Larger Catechism

  ## 103. Which is the first commandment?
  A. The first commandment is, Thou shalt have no other gods before me.


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  # Westminster Larger Catechism

  ## 104. What are the duties required in the first commandment?
  A. 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.


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  # Westminster Larger Catechism

  ## 105. What are the sins forbidden in the first commandment?
  A. 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.


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  # Westminster Larger Catechism

  ## 106. What are we specially taught by these words, before me, in the first commandment?
  A. 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.


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  # Westminster Larger Catechism

  ## 107. Which is the second commandment?
  A. 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.


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  # Westminster Larger Catechism

  ## 108. What are the duties required in the second commandment?
  A. 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.


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  # Westminster Larger Catechism

  ## 109. What sins are forbidden in the second commandment?
  A. The sins forbidden in the second commandment are, all devising, counseling, commanding, using, and any wise approving, any religious worship not instituted by God himself; 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.


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  # Westminster Larger Catechism

  ## 110. What are the reasons annexed to the second commandment, the more to enforce it?
  A. 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 shewing 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.


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  # Westminster Larger Catechism

  ## 111. Which is the third commandment?
  A. 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.


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  # Westminster Larger Catechism

  ## 112. What is required in the third commandment?
  A. 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.


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  # Westminster Larger Catechism

  ## 113. What are the sins forbidden in the third commandment?
  A. 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.


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  # Westminster Larger Catechism

  ## 114. What reasons are annexed to the third commandment?
  A. 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.


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  # Westminster Larger Catechism

  ## 115. Which is the fourth commandment?
  A. 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.


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  # Westminster Larger Catechism

  ## 116. What is required in the fourth commandment?
  A. The fourth commandment requireth 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.


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  # Westminster Larger Catechism

  ## 117. How is the sabbath or the Lord’s day to be sanctified?
  A. 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 be taken 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.


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  # Westminster Larger Catechism

  ## 118. Why is the charge of keeping the sabbath more specially directed to governors of families, and other superiors?
  A. 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.


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  # Westminster Larger Catechism

  ## 119. What are the sins forbidden in the fourth commandment?
  A. 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.


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  # Westminster Larger Catechism

  ## 120. What are the reasons annexed to the fourth commandment, the more to enforce it?
  A. 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.


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  # Westminster Larger Catechism

  ## 121. Why is the word Remember set in the beginning of the fourth commandment?
  A. 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 cometh but 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.


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label: WLC122
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  # Westminster Larger Catechism

  ## 122. What is the sum of the six commandments which contain our duty to man?
  A. 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 do to us.


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  # Westminster Larger Catechism

  ## 123. Which is the fifth commandment?
  A. 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.


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  # Westminster Larger Catechism

  ## 124. Who are meant by father and mother in the fifth commandment?
  A. 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.


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  # Westminster Larger Catechism

  ## 125. Why are superiors styled Father and Mother?
  A. 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.


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  # Westminster Larger Catechism

  ## 126. What is the general scope of the fifth commandment?
  A. 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.


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  # Westminster Larger Catechism

  ## 127. What is the honor that inferiors owe to their superiors?
  A. 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.


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  # Westminster Larger Catechism

  ## 128. What are the sins of inferiors against their superiors?
  A. 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.


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  # Westminster Larger Catechism

  ## 129. What is required of superiors towards their inferiors?
  A. 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.


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  # Westminster Larger Catechism

  ## 130. What are the sins of superiors?
  A. 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.


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  # Westminster Larger Catechism

  ## 131. What are the duties of equals?
  A. 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 others’ gifts and advancement, as their own.


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type: wlc
name: Westminster Larger
label: WLC132
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  # Westminster Larger Catechism

  ## 132. What are the sins of equals?
  A. The sins of equals are, besides the neglect of the duties required, the undervaluing of the worth, envying the gifts, grieving at the advancement or prosperity one of another; and usurping preeminence one over another.


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label: WLC133
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  # Westminster Larger Catechism

  ## 133. What is the reason annexed to the fifth commandment, the more to enforce it?
  A. 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.


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content:
  # Westminster Larger Catechism

  ## 134. Which is the sixth commandment?
  A. The sixth commandment is, Thou shalt not kill.


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name: Westminster Larger
label: WLC135
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  # Westminster Larger Catechism

  ## 135. What are the duties required in the sixth commandment?
  A. 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.


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  # Westminster Larger Catechism

  ## 136. What are the sins forbidden in the sixth commandment?
  A. 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.


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  # Westminster Larger Catechism

  ## 137. Which is the seventh commandment?
  A. The seventh commandment is, Thou shalt not commit adultery.


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label: WLC138
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  # Westminster Larger Catechism

  ## 138. What are the duties required in the seventh commandment?
  A. 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.


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name: Westminster Larger
label: WLC139
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  # Westminster Larger Catechism

  ## 139. What are the sins forbidden in the seventh commandment?
  A. 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.


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content:
  # Westminster Larger Catechism

  ## 140. Which is the eighth commandment?
  A. The eighth commandment is, Thou shalt not steal.


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label: WLC141
content:
  # Westminster Larger Catechism

  ## 141. What are the duties required in the eighth commandment?
  A. The duties required in the eighth commandment are, truth, faithfulness, and justice in contracts and commerce between man and man; rendering to every one 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 suretiship, 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.


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label: WLC142
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  # Westminster Larger Catechism

  ## 142. What are the sins forbidden in the eighth commandment?
  A. 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 landmarks, injustice and unfaithfulness in contracts between man and man, or in matters of trust; oppression, extortion, usury, bribery, vexatious lawsuits, unjust enclosures and depredation; 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.


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content:
  # Westminster Larger Catechism

  ## 143. Which is the ninth commandment?
  A. The ninth commandment is, Thou shalt not bear false witness against thy neighbour.


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name: Westminster Larger
label: WLC144
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  # Westminster Larger Catechism

  ## 144. What are the duties required in the ninth commandment?
  A. 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.


id: �wN�9{���pm��a
type: wlc
name: Westminster Larger
label: WLC145
content:
  # Westminster Larger Catechism

  ## 145. What are the sins forbidden in the ninth commandment?
  A. 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 or equivocal expressions, to the prejudice of the truth or justice; speaking untruth, lying, slandering, backbiting, detracting, talebearing, 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.


id: �wN�:q���рFqښ
type: wlc
name: Westminster Larger
label: WLC146
content:
  # Westminster Larger Catechism

  ## 146. Which is the tenth commandment?
  A. The tenth commandment is, Thou shalt not covet thy neighbour’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 neighbour’s.


id: �wN�:q���рF���
type: wlc
name: Westminster Larger
label: WLC147
content:
  # Westminster Larger Catechism

  ## 147. What are the duties required in the tenth commandment?
  A. 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.


id: �wN�;y�1���
type: wlc
name: Westminster Larger
label: WLC148
content:
  # Westminster Larger Catechism

  ## 148. What are the sins forbidden in the tenth commandment?
  A. 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.


id: �wN�;y�1��s~�
type: wlc
name: Westminster Larger
label: WLC149
content:
  # Westminster Larger Catechism

  ## 149. Is any man able perfectly to keep the commandments of God?
  A. 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.


id: �wN�;y�1��� �
type: wlc
name: Westminster Larger
label: WLC150
content:
  # Westminster Larger Catechism

  ## 150. Are all transgressions of the law of God equally heinous in themselves, and in the sight of God?
  A. All transgressions of the law 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.


id: �wN�<vӨ�҉U��K
type: wlc
name: Westminster Larger
label: WLC151
content:
  # Westminster Larger Catechism

  ## 151. What are those aggravations that make some sins more heinous than others?
  A. 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 offence: 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, willfully, 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.


id: �wN�<vӨ�҉U���
type: wlc
name: Westminster Larger
label: WLC152
content:
  # Westminster Larger Catechism

  ## 152. What doth every sin deserve at the hands of God?
  A. 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.


id: �wN�=sz�a�d�5�?
type: wlc
name: Westminster Larger
label: WLC153
content:
  # Westminster Larger Catechism

  ## 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?
  A. 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.


id: �wN�=sz�a�d�lV�
type: wlc
name: Westminster Larger
label: WLC154
content:
  # Westminster Larger Catechism

  ## 154. What are the outward means whereby Christ communicates to us the benefits of his mediation?
  A. 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.


id: �wN�>���ic<�
type: wlc
name: Westminster Larger
label: WLC155
content:
  # Westminster Larger Catechism

  ## 155. How is the word made effectual to salvation?
  A. The Spirit of God maketh 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.


id: �wN�>���ic�U
type: wlc
name: Westminster Larger
label: WLC156
content:
  # Westminster Larger Catechism

  ## 156. Is the Word of God to be read by all?
  A. 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.


id: �wN�?r���xx�Ug
type: wlc
name: Westminster Larger
label: WLC157
content:
  # Westminster Larger Catechism

  ## 157. How is the Word of God to be read?
  A. 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.


id: �wN�?r���xy���
type: wlc
name: Westminster Larger
label: WLC158
content:
  # Westminster Larger Catechism

  ## 158. By whom is the Word of God to be preached?
  A. The Word of God is to be preached only by such as are sufficiently gifted, and also duly approved and called to that office.


id: �wN�@}���̦����
type: wlc
name: Westminster Larger
label: WLC159
content:
  # Westminster Larger Catechism

  ## 159. How is the Word of God to be preached by those that are called thereunto?
  A. 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.


id: �wN�@}���̦����
type: wlc
name: Westminster Larger
label: WLC160
content:
  # Westminster Larger Catechism

  ## 160. What is required of those that hear the word preached?
  A. 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.


id: �wN�A|y�yXi2���
type: wlc
name: Westminster Larger
label: WLC161
content:
  # Westminster Larger Catechism

  ## 161. How do the sacraments become effectual means of salvation?
  A. 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.


id: �wN�A|y�yXi2Ϋ�
type: wlc
name: Westminster Larger
label: WLC162
content:
  # Westminster Larger Catechism

  ## 162. What is a sacrament?
  A. A sacrament is an 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.


id: �wN�A|y�yXi2��Y
type: wlc
name: Westminster Larger
label: WLC163
content:
  # Westminster Larger Catechism

  ## 163. What are the parts of a sacrament?
  A. 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.


id: �wN�Bt׎�*5�V��
type: wlc
name: Westminster Larger
label: WLC164
content:
  # Westminster Larger Catechism

  ## 164. How many sacraments hath Christ instituted in his church under the New Testament?
  A. Under the New Testament Christ hath instituted in his church only two sacraments, baptism and the Lord’s supper.


id: �wN�Bt׎�*5�U5�
type: wlc
name: Westminster Larger
label: WLC165
content:
  # Westminster Larger Catechism

  ## 165. What is baptism?
  A. 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.


id: �wN�CwV�1��d2em
type: wlc
name: Westminster Larger
label: WLC166
content:
  # Westminster Larger Catechism

  ## 166. Unto whom is baptism to be administered?
  A. 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.


id: �wN�CwV�1��dD�9
type: wlc
name: Westminster Larger
label: WLC167
content:
  # Westminster Larger Catechism

  ## 167. How is baptism to be improved by us?
  A. 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.


id:
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  "7�

type: wlc
name: Westminster Larger
label: WLC168
content:
  # Westminster Larger Catechism

  ## 168. What is the Lord’s supper?
  A. 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.


id: �wN�Dq��7w3 ��
type: wlc
name: Westminster Larger
label: WLC169
content:
  # Westminster Larger Catechism

  ## 169. How hath Christ appointed bread and wine to be given and received in the sacrament of the Lord’s supper?
  A. 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.


id:
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type: wlc
name: Westminster Larger
label: WLC170
content:
  # Westminster Larger Catechism

  ## 170. How do they that worthily communicate in the Lord’s supper feed upon the body and blood of Christ therein?
  A. 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.


id: �wN�Eu԰]�����Z
type: wlc
name: Westminster Larger
label: WLC171
content:
  # Westminster Larger Catechism

  ## 171. How are they that receive the sacrament of the Lord’s supper to prepare themselves before they come unto it?
  A. 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.


id: �wN�F|�$`�&�{�
type: wlc
name: Westminster Larger
label: WLC172
content:
  # Westminster Larger Catechism

  ## 172. May one who doubteth of his being in Christ, or of his due preparation, come to the Lord’s supper?
  A. 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.


id: �wN�F|�$`�'�=
type: wlc
name: Westminster Larger
label: WLC173
content:
  # Westminster Larger Catechism

  ## 173. May any who profess the faith, and desire to come to the Lord’s supper, be kept from it?
  A. 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.


id:
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  �

type: wlc
name: Westminster Larger
label: WLC174
content:
  # Westminster Larger Catechism

  ## 174. What is required of them that receive the sacrament of the Lord’s supper in the time of the administration of it?
  A. 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 fullness, 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.


id: �wN�Gy���x�,�
type: wlc
name: Westminster Larger
label: WLC175
content:
  # Westminster Larger Catechism

  ## 175. What is the duty of Christians, after they have received the sacrament of the Lord’s supper?
  A. 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, fulfill 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.


id: �wN�Gy���x�1o�
type: wlc
name: Westminster Larger
label: WLC176
content:
  # Westminster Larger Catechism

  ## 176. Wherein do the sacraments of baptism and the Lord’s supper agree?
  A. 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.


id: �wN�H߂0*> �
type: wlc
name: Westminster Larger
label: WLC177
content:
  # Westminster Larger Catechism

  ## 177. Wherein do the sacraments of baptism and the Lord’s supper differ?
  A. 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.


id: �wN�H߂0*�,X
type: wlc
name: Westminster Larger
label: WLC178
content:
  # Westminster Larger Catechism

  ## 178. What is prayer?
  A. 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 acknowledgement of his mercies.


id: �wN�Iv����z�ް�
type: wlc
name: Westminster Larger
label: WLC179
content:
  # Westminster Larger Catechism

  ## 179. Are we to pray unto God only?
  A. God only being able to search the hearts, hear the requests, pardon the sins, and fulfill 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.


id: �wN�Iv����z��1
type: wlc
name: Westminster Larger
label: WLC180
content:
  # Westminster Larger Catechism

  ## 180. What is it to pray in the name of Christ?
  A. 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.


id:
  �wN�Jua��yM�
  Ė

type: wlc
name: Westminster Larger
label: WLC181
content:
  # Westminster Larger Catechism

  ## 181. Why are we to pray in the name of Christ?
  A. 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.


id: �wN�Jua��yM˫R
type: wlc
name: Westminster Larger
label: WLC182
content:
  # Westminster Larger Catechism

  ## 182. How doth the Spirit help us to pray?
  A. We not knowing what to pray for as we ought, the Spirit helpeth 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.


id: �wN�KuΚ�J�(�
type: wlc
name: Westminster Larger
label: WLC183
content:
  # Westminster Larger Catechism

  ## 183. For whom are we to pray?
  A. 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.


id:
  �wN�KuΚ�J
  O

type: wlc
name: Westminster Larger
label: WLC184
content:
  # Westminster Larger Catechism

  ## 184. For what things are we to pray?
  A. 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.


id: �wN�L}�������
type: wlc
name: Westminster Larger
label: WLC185
content:
  # Westminster Larger Catechism

  ## 185. How are we to pray?
  A. 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.


id: �wN�L}�����qWa
type: wlc
name: Westminster Larger
label: WLC186
content:
  # Westminster Larger Catechism

  ## 186. What rule hath God given for our direction in the duty of prayer?
  A. 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.


id: �wN�L}�����X��
type: wlc
name: Westminster Larger
label: WLC187
content:
  # Westminster Larger Catechism

  ## 187. How is the Lord’s prayer to be used?
  A. 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.


id: �wN�Mrb�����
type: wlc
name: Westminster Larger
label: WLC188
content:
  # Westminster Larger Catechism

  ## 188. Of how many parts doth the Lord’s prayer consist?
  A. The Lord’s prayer consists of three parts; a preface, petitions, and a conclusion.


id:
  �wN�Mrb����ɡ
  �

type: wlc
name: Westminster Larger
label: WLC189
content:
  # Westminster Larger Catechism

  ## 189. What doth the preface of the Lord’s prayer teach us?
  A. 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.


id: �wN�Nwϟ֋�~4Y
type: wlc
name: Westminster Larger
label: WLC190
content:
  # Westminster Larger Catechism

  ## 190. What do we pray for in the first petition?
  A. 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, we 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.


id: �wN�Nwϟ֋�S�
type: wlc
name: Westminster Larger
label: WLC191
content:
  # Westminster Larger Catechism

  ## 191. What do we pray for in the second petition?
  A. 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 fullness 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.


id: �wN�O~��Pl:?��E
type: wlc
name: Westminster Larger
label: WLC192
content:
  # Westminster Larger Catechism

  ## 192. What do we pray for in the third petition?
  A. 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 to 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.


id: �wN�O~��Pl:@�i
type: wlc
name: Westminster Larger
label: WLC193
content:
  # Westminster Larger Catechism

  ## 193. What do we pray for in the fourth petition?
  A. 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.


id: �wN�Pw��>>E��r
type: wlc
name: Westminster Larger
label: WLC194
content:
  # Westminster Larger Catechism

  ## 194. What do we pray for in the fifth petition?
  A. 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.


id: �wN�Pw��>>E�ܐ
type: wlc
name: Westminster Larger
label: WLC195
content:
  # Westminster Larger Catechism

  ## 195. What do we pray for in the sixth petition?
  A. 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.


id: �wN�Qs���^*�>e
type: wlc
name: Westminster Larger
label: WLC196
content:
  # Westminster Larger Catechism

  ## 196. What doth the conclusion of the Lord’s prayer teach us?
  A. The conclusion of the Lord’s prayer (which is, For thine is the kingdom, and the power, and the glory, forever. Amen.) teacheth 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 fulfill our requests. And, to testify this our desire and assurance, we say, Amen.


id: �wO3spӯB�
type: wsc
name: Westminster Shorter
label: WSC1
content:
  # Westminster Short Catechism

  ## 1. What is the chief end of man?
  A. Man’s chief end is to glorify God, and to enjoy him forever.


id: �wO3x|3��)�M̭t
type: wsc
name: Westminster Shorter
label: WSC2
content:
  # Westminster Short Catechism

  ## 2. What rule hath God given to direct us how we may glorify and enjoy him?
  A. 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.


id: �wO3x|3��)�N0�)
type: wsc
name: Westminster Shorter
label: WSC3
content:
  # Westminster Short Catechism

  ## 3. What do the Scriptures principally teach?
  A. The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man.


id: �wO3yw�O6FRA
type: wsc
name: Westminster Shorter
label: WSC4
content:
  # Westminster Short Catechism

  ## 4. What is God?
  A. God is a spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness and truth.


id: �wO3yw�O6F��
type: wsc
name: Westminster Shorter
label: WSC5
content:
  # Westminster Short Catechism

  ## 5. Are there more Gods than one?
  A. There is but one only, the living and true God.


id: �wO3yw�O6G'P
type: wsc
name: Westminster Shorter
label: WSC6
content:
  # Westminster Short Catechism

  ## 6. How many persons are there in the godhead?
  A. 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.


id: �wO3zx�r�Ԁ�/g
type: wsc
name: Westminster Shorter
label: WSC7
content:
  # Westminster Short Catechism

  ## 7. What are the decrees of God?
  A. 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.


id:
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type: wsc
name: Westminster Shorter
label: WSC8
content:
  # Westminster Short Catechism

  ## 8. How doth God execute his decrees?
  A. God executeth his decrees in the works of creation and providence.


id: �wO3{q/�[t����
type: wsc
name: Westminster Shorter
label: WSC9
content:
  # Westminster Short Catechism

  ## 9. What is the work of creation?
  A. 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.


id: �wO3{q/�[t�����
type: wsc
name: Westminster Shorter
label: WSC10
content:
  # Westminster Short Catechism

  ## 10. How did God create man?
  A. God created man male and female, after his own image, in knowledge, righteousness and holiness, with dominion over the creatures.


id:
  �wO3|y����
  K#2

type: wsc
name: Westminster Shorter
label: WSC11
content:
  # Westminster Short Catechism

  ## 11. What are God’s works of providence?
  A. God’s works of providence are his most holy, wise and powerful preserving and governing all his creatures, and all their actions.


id:
  �wO3|y����
  K�Ҧ

type: wsc
name: Westminster Shorter
label: WSC12
content:
  # Westminster Short Catechism

  ## 12. What special act of providence did God exercise toward man in the estate wherein he was created?
  A. 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.


id:
  �wO3}s��1�>c
  �

type: wsc
name: Westminster Shorter
label: WSC13
content:
  # Westminster Short Catechism

  ## 13. Did our first parents continue in the estate wherein they were created?
  A. Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.


id: �wO3}s��1�?M�
type: wsc
name: Westminster Shorter
label: WSC14
content:
  # Westminster Short Catechism

  ## 14. What is sin?
  A. Sin is any want of conformity unto, or transgression of, the law of God.


id: �wO3~v��R7���
type: wsc
name: Westminster Shorter
label: WSC15
content:
  # Westminster Short Catechism

  ## 15. What was the sin whereby our first parents fell from the estate wherein they were created?
  A. The sin whereby our first parents fell from the estate wherein they were created was their eating the forbidden fruit.


id: �wO3~v��R7�³�6
type: wsc
name: Westminster Shorter
label: WSC16
content:
  # Westminster Short Catechism

  ## 16. Did all mankind fall in Adam’s first transgression?
  A. 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.


id: �wO3}���?�v^
type: wsc
name: Westminster Shorter
label: WSC17
content:
  # Westminster Short Catechism

  ## 17. Into what estate did the fall bring mankind?
  A. The fall brought mankind into an estate of sin and misery.


id: �wO3}���@��-
type: wsc
name: Westminster Shorter
label: WSC18
content:
  # Westminster Short Catechism

  ## 18. Wherein consists the sinfulness of that estate whereinto man fell?
  A. 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.


id: �wO3�x����A�+�
type: wsc
name: Westminster Shorter
label: WSC19
content:
  # Westminster Short Catechism

  ## 19. What is the misery of that estate whereinto man fell?
  A. 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 forever.


id: �wO3�x����A�2
type: wsc
name: Westminster Shorter
label: WSC20
content:
  # Westminster Short Catechism

  ## 20. Did God leave all mankind to perish in the estate of sin and misery?
  A. 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.


id: �wO3�x����B�
type: wsc
name: Westminster Shorter
label: WSC21
content:
  # Westminster Short Catechism

  ## 21. Who is the redeemer of God’s elect?
  A. 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.


id: �wO3�}��_�X��M�
type: wsc
name: Westminster Shorter
label: WSC22
content:
  # Westminster Short Catechism

  ## 22. How did Christ, being the Son of God, become man?
  A. 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.


id: �wO3�}��_�X�o?5
type: wsc
name: Westminster Shorter
label: WSC23
content:
  # Westminster Short Catechism

  ## 23. What offices doth Christ execute as our redeemer?
  A. 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.


id:
  �wO3�|_�ۙ
  �%�U

type: wsc
name: Westminster Shorter
label: WSC24
content:
  # Westminster Short Catechism

  ## 24. How doth Christ execute the office of a prophet?
  A. Christ executeth the office of a prophet, in revealing to us, by his word and Spirit, the will of God for our salvation.


id:
  �wO3�|_�ۙ
  ��I

type: wsc
name: Westminster Shorter
label: WSC25
content:
  # Westminster Short Catechism

  ## 25. How doth Christ execute the office of a priest?
  A. 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.


id: �wO3�ss��P�X�C
type: wsc
name: Westminster Shorter
label: WSC26
content:
  # Westminster Short Catechism

  ## 26. How doth Christ execute the office of a king?
  A. 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.


id:
  �wO3�ss��P��
  

type: wsc
name: Westminster Shorter
label: WSC27
content:
  # Westminster Short Catechism

  ## 27. Wherein did Christ’s humiliation consist?
  A. 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.


id: �wO3�wH��hC�o1�
type: wsc
name: Westminster Shorter
label: WSC28
content:
  # Westminster Short Catechism

  ## 28. Wherein consisteth Christ’s exaltation?
  A. 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.


id: �wO3�wH��hC��i�
type: wsc
name: Westminster Shorter
label: WSC29
content:
  # Westminster Short Catechism

  ## 29. How are we made partakers of the redemption purchased by Christ?
  A. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.


id: �wO3�u��v��$�
type: wsc
name: Westminster Shorter
label: WSC30
content:
  # Westminster Short Catechism

  ## 30. How doth the Spirit apply to us the redemption purchased by Christ?
  A. 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.


id: �wO3�u��v���R�
type: wsc
name: Westminster Shorter
label: WSC31
content:
  # Westminster Short Catechism

  ## 31. What is effectual calling?
  A. 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.


id: �wO3�u��v��~*�
type: wsc
name: Westminster Shorter
label: WSC32
content:
  # Westminster Short Catechism

  ## 32. What benefits do they that are effectually called partake of in this life?
  A. 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.


id:
  �wO3�x��L�:Q
  K^

type: wsc
name: Westminster Shorter
label: WSC33
content:
  # Westminster Short Catechism

  ## 33. What is justification?
  A. 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.


id: �wO3�x��L�:R�
type: wsc
name: Westminster Shorter
label: WSC34
content:
  # Westminster Short Catechism

  ## 34. What is adoption?
  A. 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.


id: �wO3�~l�Z�ޝ˸
type: wsc
name: Westminster Shorter
label: WSC35
content:
  # Westminster Short Catechism

  ## 35. What is sanctification?
  A. 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.


id: �wO3�~l�Z��hϴ
type: wsc
name: Westminster Shorter
label: WSC36
content:
  # Westminster Short Catechism

  ## 36. What are the benefits which in this life do accompany or flow from justification, adoption and sanctification?
  A. 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.


id: �wO3�uA���OG��B
type: wsc
name: Westminster Shorter
label: WSC37
content:
  # Westminster Short Catechism

  ## 37. What benefits do believers receive from Christ at death?
  A. 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.


id: �wO3�uA���OH~��
type: wsc
name: Westminster Shorter
label: WSC38
content:
  # Westminster Short Catechism

  ## 38. What benefits do believers receive from Christ at the resurrection?
  A. 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.


id: �wO3�zq�y�6��
type: wsc
name: Westminster Shorter
label: WSC39
content:
  # Westminster Short Catechism

  ## 39. What is the duty which God requireth of man?
  A. The duty which God requireth of man is obedience to his revealed will.


id: �wO3�zq�y�[�
type: wsc
name: Westminster Shorter
label: WSC40
content:
  # Westminster Short Catechism

  ## 40. What did God at first reveal to man for the rule of his obedience?
  A. The rule which God at first revealed to man for his obedience was the moral law.


id: �wO3�sF�||m=�=�
type: wsc
name: Westminster Shorter
label: WSC41
content:
  # Westminster Short Catechism

  ## 41. Where is the moral law summarily comprehended?
  A. The moral law is summarily comprehended in the ten commandments.


id: �wO3�sF�||m>D�
type: wsc
name: Westminster Shorter
label: WSC42
content:
  # Westminster Short Catechism

  ## 42. What is the sum of the ten commandments?
  A. 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.


id: �wO3�{��F,�:�\
type: wsc
name: Westminster Shorter
label: WSC43
content:
  # Westminster Short Catechism

  ## 43. What is the preface to the ten commandments?
  A. 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.


id: �wO3�{��F,�ye�
type: wsc
name: Westminster Shorter
label: WSC44
content:
  # Westminster Short Catechism

  ## 44. What doth the preface to the ten commandments teach us?
  A. 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.


id: �wO3�v���Fy�=�
type: wsc
name: Westminster Shorter
label: WSC45
content:
  # Westminster Short Catechism

  ## 45. Which is the first commandment?
  A. The first commandment is, Thou shalt have no other gods before me.


id: �wO3�v���Fy��S�
type: wsc
name: Westminster Shorter
label: WSC46
content:
  # Westminster Short Catechism

  ## 46. What is required in the first commandment?
  A. 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.


id: �wO3�v���Fy���
type: wsc
name: Westminster Shorter
label: WSC47
content:
  # Westminster Short Catechism

  ## 47. What is forbidden in the first commandment?
  A. 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.


id: �wO3�r��";�} 0
type: wsc
name: Westminster Shorter
label: WSC48
content:
  # Westminster Short Catechism

  ## 48. What are we specially taught by these words before me in the first commandment?
  A. 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.


id: �wO3�r��";�^�p
type: wsc
name: Westminster Shorter
label: WSC49
content:
  # Westminster Short Catechism

  ## 49. Which is the second commandment?
  A. 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.


id: �wO3�{z����\�
type: wsc
name: Westminster Shorter
label: WSC50
content:
  # Westminster Short Catechism

  ## 50. What is required in the second commandment?
  A. 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.


id: �wO3�{z����S�B
type: wsc
name: Westminster Shorter
label: WSC51
content:
  # Westminster Short Catechism

  ## 51. What is forbidden in the second commandment?
  A. The second commandment forbiddeth the worshiping of God by images, or any other way not appointed in his word.


id: �wO3�}|��l�e�L�
type: wsc
name: Westminster Shorter
label: WSC52
content:
  # Westminster Short Catechism

  ## 52. What are the reasons annexed to the second commandment?
  A. 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.


id: �wO3�}|��l�fX��
type: wsc
name: Westminster Shorter
label: WSC53
content:
  # Westminster Short Catechism

  ## 53. Which is the third commandment?
  A. 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.


id:
  �wO3�|�~�
  ��<

type: wsc
name: Westminster Shorter
label: WSC54
content:
  # Westminster Short Catechism

  ## 54. What is required in the third commandment?
  A. The third commandment requireth the holy and reverent use of God’s names, titles, attributes, ordinances, word and works.


id:
  �wO3�|�~�
  �:ԓ

type: wsc
name: Westminster Shorter
label: WSC55
content:
  # Westminster Short Catechism

  ## 55. What is forbidden in the third commandment?
  A. The third commandment forbiddeth all profaning or abusing of anything whereby God maketh himself known.


id: �wO3�uҶr�z��E
type: wsc
name: Westminster Shorter
label: WSC56
content:
  # Westminster Short Catechism

  ## 56. What is the reason annexed to the third commandment?
  A. 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.


id: �wO3�uҶr�zL^�
type: wsc
name: Westminster Shorter
label: WSC57
content:
  # Westminster Short Catechism

  ## 57. Which is the fourth commandment?
  A. 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.


id: �wO3�q{�ٳx!8
type: wsc
name: Westminster Shorter
label: WSC58
content:
  # Westminster Short Catechism

  ## 58. What is required in the fourth commandment?
  A. 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.


id: �wO3�q{�ٳx�[
type: wsc
name: Westminster Shorter
label: WSC59
content:
  # Westminster Short Catechism

  ## 59. Which day of the seven hath God appointed to be the weekly sabbath?
  A. 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.


id: �wO3�uv��[_�d8�
type: wsc
name: Westminster Shorter
label: WSC60
content:
  # Westminster Short Catechism

  ## 60. How is the sabbath to be sanctified?
  A. 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.


id: �wO3�uv��[_�Ls�
type: wsc
name: Westminster Shorter
label: WSC61
content:
  # Westminster Short Catechism

  ## 61. What is forbidden in the fourth commandment?
  A. 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.


id: �wO3�uv��[_�#?�
type: wsc
name: Westminster Shorter
label: WSC62
content:
  # Westminster Short Catechism

  ## 62. What are the reasons annexed to the fourth commandment?
  A. 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.


id: �wO3�xv���a�Pa
type: wsc
name: Westminster Shorter
label: WSC63
content:
  # Westminster Short Catechism

  ## 63. Which is the fifth commandment?
  A. 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.


id: �wO3�xv���bC�T
type: wsc
name: Westminster Shorter
label: WSC64
content:
  # Westminster Short Catechism

  ## 64. What is required in the fifth commandment?
  A. 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.


id: �wO3�q���[Ԓ�
type: wsc
name: Westminster Shorter
label: WSC65
content:
  # Westminster Short Catechism

  ## 65. What is forbidden in the fifth commandment?
  A. 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.


id: �wO3�q���[Ԓd?v
type: wsc
name: Westminster Shorter
label: WSC66
content:
  # Westminster Short Catechism

  ## 66. What is the reason annexed to the fifth commandment?
  A. 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.


id: �wO3�p���L��2j
type: wsc
name: Westminster Shorter
label: WSC67
content:
  # Westminster Short Catechism

  ## 67. Which is the sixth commandment?
  A. The sixth commandment is, Thou shalt not kill.


id: �wO3�p���L�b��
type: wsc
name: Westminster Shorter
label: WSC68
content:
  # Westminster Short Catechism

  ## 68. What is required in the sixth commandment?
  A. The sixth commandment requireth all lawful endeavors to preserve our own life, and the life of others.


id: �wO3�tT�?�$
type: wsc
name: Westminster Shorter
label: WSC69
content:
  # Westminster Short Catechism

  ## 69. What is forbidden in the sixth commandment?
  A. The sixth commandment forbiddeth the taking away of our own life, or the life of our neighbor unjustly, or whatsoever tendeth thereunto.


id: �wO3�tT�?���
type: wsc
name: Westminster Shorter
label: WSC70
content:
  # Westminster Short Catechism

  ## 70. Which is the seventh commandment?
  A. The seventh commandment is, Thou shalt not commit adultery.


id: �wO3�t�:����Fs
type: wsc
name: Westminster Shorter
label: WSC71
content:
  # Westminster Short Catechism

  ## 71. What is required in the seventh commandment?
  A. The seventh commandment requireth the preservation of our own and our neighbor’s chastity, in heart, speech and behavior.


id: �wO3�t�:����n�
type: wsc
name: Westminster Shorter
label: WSC72
content:
  # Westminster Short Catechism

  ## 72. What is forbidden in the seventh commandment?
  A. The seventh commandment forbiddeth all unchaste thoughts, words and actions.


id: �wO3�p۸э9j��9
type: wsc
name: Westminster Shorter
label: WSC73
content:
  # Westminster Short Catechism

  ## 73. Which is the eighth commandment?
  A. The eighth commandment is, Thou shalt not steal.


id: �wO3�p۸э9j�L8
type: wsc
name: Westminster Shorter
label: WSC74
content:
  # Westminster Short Catechism

  ## 74. What is required in the eighth commandment?
  A. The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others.


id: �wO3�p۸э9k��@
type: wsc
name: Westminster Shorter
label: WSC75
content:
  # Westminster Short Catechism

  ## 75. What is forbidden in the eighth commandment?
  A. The eighth commandment forbiddeth whatsoever doth or may unjustly hinder our own or our neighbor’s wealth or outward estate.


id: �wO3�q���f��8da
type: wsc
name: Westminster Shorter
label: WSC76
content:
  # Westminster Short Catechism

  ## 76. Which is the ninth commandment?
  A. The ninth commandment is, Thou shalt not bear false witness against thy neighbor.


id: �wO3�q���f���?�
type: wsc
name: Westminster Shorter
label: WSC77
content:
  # Westminster Short Catechism

  ## 77. What is required in the ninth commandment?
  A. 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.


id: �wO3�zQ��.9�Do�
type: wsc
name: Westminster Shorter
label: WSC78
content:
  # Westminster Short Catechism

  ## 78. What is forbidden in the ninth commandment?
  A. The ninth commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own or our neighbor’s good name.


id: �wO3�zQ��.9��
type: wsc
name: Westminster Shorter
label: WSC79
content:
  # Westminster Short Catechism

  ## 79. Which is the tenth commandment?
  A. 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.


id: �wO3�p���B,�t5�
type: wsc
name: Westminster Shorter
label: WSC80
content:
  # Westminster Short Catechism

  ## 80. What is required in the tenth commandment?
  A. 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.


id:
  �wO3�p���B,��
  W

type: wsc
name: Westminster Shorter
label: WSC81
content:
  # Westminster Short Catechism

  ## 81. What is forbidden in the tenth commandment?
  A. 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.


id: �wO3�u��VU� e
type: wsc
name: Westminster Shorter
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  # Westminster Short Catechism

  ## 82. Is any man able perfectly to keep the commandments of God?
  A. 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.


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name: Westminster Shorter
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  # Westminster Short Catechism

  ## 83. Are all transgressions of the law equally heinous?
  A. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.


id: �wO3�tL�����-�
type: wsc
name: Westminster Shorter
label: WSC84
content:
  # Westminster Short Catechism

  ## 84. What doth every sin deserve?
  A. Every sin deserveth God’s wrath and curse, both in this life, and that which is to come.


id: �wO3�tL����t�C
type: wsc
name: Westminster Shorter
label: WSC85
content:
  # Westminster Short Catechism

  ## 85. What doth God require of us that we may escape his wrath and curse due to us for sin?
  A. 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.


id: �wO3�~��y�f ��
type: wsc
name: Westminster Shorter
label: WSC86
content:
  # Westminster Short Catechism

  ## 86. What is faith in Jesus Christ?
  A. 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.


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  �wO3�~��y�f
  ��0

type: wsc
name: Westminster Shorter
label: WSC87
content:
  # Westminster Short Catechism

  ## 87. What is repentance unto life?
  A. 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.


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  �wO3�~��Xz�*
  S

type: wsc
name: Westminster Shorter
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content:
  # Westminster Short Catechism

  ## 88. What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption?
  A. 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.


id: �wO3�~��Xz�*��s
type: wsc
name: Westminster Shorter
label: WSC89
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  # Westminster Short Catechism

  ## 89. How is the word made effectual to salvation?
  A. 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.


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type: wsc
name: Westminster Shorter
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  # Westminster Short Catechism

  ## 90. How is the word to be read and heard, that it may become effectual to salvation?
  A. 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.


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type: wsc
name: Westminster Shorter
label: WSC91
content:
  # Westminster Short Catechism

  ## 91. How do the sacraments become effectual means of salvation?
  A. 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.


id: �wO3�uo�čpbs�
type: wsc
name: Westminster Shorter
label: WSC92
content:
  # Westminster Short Catechism

  ## 92. What is a sacrament?
  A. 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.


id: �wO3�t�j�b��_
type: wsc
name: Westminster Shorter
label: WSC93
content:
  # Westminster Short Catechism

  ## 93. Which are the sacraments of the New Testament?
  A. The sacraments of the New Testament are baptism and the Lord’s supper.


id: �wO3�t�j�b��F�
type: wsc
name: Westminster Shorter
label: WSC94
content:
  # Westminster Short Catechism

  ## 94. What is baptism?
  A. 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.


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type: wsc
name: Westminster Shorter
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  # Westminster Short Catechism

  ## 95. To whom is baptism to be administered?
  A. 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.


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name: Westminster Shorter
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  # Westminster Short Catechism

  ## 96. What is the Lord’s supper?
  A. 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.


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type: wsc
name: Westminster Shorter
label: WSC97
content:
  # Westminster Short Catechism

  ## 97. What is required to the worthy receiving of the Lord’s supper?
  A. 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.


id: �wO3�y��|��`5�
type: wsc
name: Westminster Shorter
label: WSC98
content:
  # Westminster Short Catechism

  ## 98. What is prayer?
  A. 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.


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type: wsc
name: Westminster Shorter
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content:
  # Westminster Short Catechism

  ## 99. What rule hath God given for our direction in prayer?
  A. 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.


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type: wsc
name: Westminster Shorter
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  # Westminster Short Catechism

  ## 100. What doth the preface of the Lord’s prayer teach us?
  A. 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.


id: �wO3�y˝֢ͼ��r
type: wsc
name: Westminster Shorter
label: WSC101
content:
  # Westminster Short Catechism

  ## 101. What do we pray for in the first petition?
  A. 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.


id: �wO3�y˝֢ͽ��<
type: wsc
name: Westminster Shorter
label: WSC102
content:
  # Westminster Short Catechism

  ## 102. What do we pray for in the second petition?
  A. 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.


id: �wO3�y˝֢;v�x
type: wsc
name: Westminster Shorter
label: WSC103
content:
  # Westminster Short Catechism

  ## 103. What do we pray for in the third petition?
  A. 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.


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type: wsc
name: Westminster Shorter
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  # Westminster Short Catechism

  ## 104. What do we pray for in the fourth petition?
  A. 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.


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type: wsc
name: Westminster Shorter
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content:
  # Westminster Short Catechism

  ## 105. What do we pray for in the fifth petition?
  A. 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.


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type: wsc
name: Westminster Shorter
label: WSC106
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  # Westminster Short Catechism

  ## 106. What do we pray for in the sixth petition?
  A. 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.


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  �wO3�w��ET�6
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type: wsc
name: Westminster Shorter
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  # Westminster Short Catechism

  ## 107. What doth the conclusion of the Lord’s prayer teach us?
  A. The conclusion of the Lord’s prayer, which is, For thine is the kingdom, and the power, and the glory, forever, 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.


id:
  ��y]�w���`[
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type: lbc
name: London Baptist Confession
label: LBC1
content:
  ## Chapter 1 – The Holy Scriptures

  1. The Holy Scriptures are the only sufficient, certain, and infallible standard of all saving knowledge, faith, and obedience.<sup>1</sup> The light of nature and the works of creation and providence so clearly demonstrate the goodness, wisdom, and power of God that people are left without excuse; however, these demonstrations are not sufficient to give the knowledge of God and his will that is necessary for salvation.<sup>2</sup> Therefore, the Lord was pleased at different times and in various ways to reveal himself and to declare his will to his church.<sup>3</sup> To preserve and propagate the truth better and to establish and comfort the church with greater certainty against the corruption of the flesh and the malice of Satan and the world, the Lord put this revelation completely in writing. Therefore, the Holy Scriptures are absolutely necessary, because God’s former ways of revealing his will to his people have now ceased.<sup>4</sup>

  <sup>1</sup>[2 Timothy 3:15-17](/get-passage/2+Timothy+3:15-17); [Isaiah 8:20](/get-passage/Isaiah+8:20); [Luke 16:29](/get-passage/Luke+16:29-31); [Ephesians 2:20](/get-passage/Ephesians+2:20)
  <sup>2</sup>[Romans 1:19-21](/get-passage/Romans+1:19-21); [Romans 2:14-15](/get-passage/Romans+2:14-15); [Psalm 19:1-3](/get-passage/Psalm+19:1-3)
  <sup>3</sup>[Hebrews 1:1](/get-passage/Hebrews+1:1)
  <sup>4</sup>[Proverbs 22:19-21](/get-passage/Proverbs+22:19-22); [Romans 15:4](/get-passage/Romans+15:4); [2 Peter 1:19-20](/get-passage/2+Peter+1:19-20)

  2. The Holy Scriptures, or the Word of God written, consist of all the books of the Old and New Testaments. These are:

  ### 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, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.

  ### THE NEW TESTAMENT

  Matthew, Mark, Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation.

  All of these are given by the inspiration of God to be the standard of faith and life.5

  <sup>5</sup>[2 Timothy 3:16](/get-passage/2+Timothy+3:16)

  3. The books commonly called the Apocrypha were not given by divine inspiration and so are not part of the canon or standard of the Scriptures. Therefore, they have no authority for the church of God and are not to be recognized or used in any way different from other human writings.<sup>6</sup>

  <sup>6</sup>[Luke 24:27-44](/get-passage/Luke+24:27-44); [Romans 3:2](/get-passage/Romans+3:2)

  4. The authority of the Holy Scriptures obligates belief in them. This authority does not depend on the testimony of any person or church but on God the author alone, who is truth itself. Therefore, the Scriptures are to be received because they are the Word of God.<sup>7</sup>

  <sup>7</sup>[2 Peter 1:19-21](/get-passage/2+Peter+1:19-21); [2 Timothy 3:16](/get-passage/2+Timothy+3:16); [1 Thessalonians 2:13](/get-passage/1+Thessalonians+2:13); [1 John 5:9](/get-passage/1+John+5:9)

  5. The testimony of the church of God may stir and persuade us to adopt a high and reverent respect for the Holy Scriptures. Moreover, the heavenliness of the contents, the power of the system of truth, the majesty of the style, the harmony of all the parts, the central focus on giving all glory to God, the full revelation of the only way of salvation, and many other incomparable qualities and complete perfections, all provide abundant evidence that the Scriptures are the Word of God. Even so, our full persuasion and assurance of the infallible truth and divine authority of the Scriptures comes from the internal work of the Holy Spirit bearing witness by and with the Word in our hearts.<sup>8</sup>

  <sup>8</sup>[John 16:13-14](/get-passage/John+16:13-14); [1 Corinthians 2:10-12](/get-passage/1+Corinthians+2:10-12); [1 John 2:20-27](/get-passage/1+John+2:20-27)

  6. The whole counsel of God concerning everything essential for his own glory and man’s salvation, faith, and life is either explicitly stated or by necessary inference contained in the Holy Scriptures. Nothing is ever to be added to the Scriptures, either by new revelation of the Spirit or by human traditions.<sup>9</sup>
  Nevertheless, we acknowledge that the inward illumination of the Spirit of God is necessary for a saving understanding of what is revealed in the Word.<sup>10</sup> We recognize that some circumstances concerning the worship of God and government of the church are common to human actions and organizations and are to be ordered by the light of nature and Christian wisdom, following the general rules of the Word, which must always be observed.<sup>11</sup>

  <sup>9</sup>[2 Timothy 3:15-17](/get-passage/2+Timothy+3:15-17); [Galatians 1:8-9](/get-passage/Galatians+1:8-9)
  <sup>10</sup>[John 6:45](/get-passage/John+6:45); [1 Corinthians 2:9-12](/get-passage/1+Corinthians+2:9-12)
  <sup>11</sup>[1 Corinthians 11:13-14](/get-passage/1+Corinthians+11:13-14); [1 Corinthians 14:26-40](/get-passage/1+Corinthians+14:26-40)

  7. Some things in Scripture are clearer than others, and some people understand the teachings more clearly than others.<sup>12</sup>   However, the things that must be known, believed, and obeyed for salvation are so clearly set forth and explained in one part of Scripture or another that both the educated and uneducated may achieve a sufficient understanding of them by properly using ordinary measures.<sup>13</sup>

  <sup>12</sup>[2 Peter 3:16](/get-passage/2+Peter+3:16)
  <sup>13</sup>[Psalm 19:7](/get-passage/Psalm+19:7); [Psalm 119:130](/get-passage/Psalm+119:130)

  8. The Old Testament was written in Hebrew, the native language of the ancient people of God.<sup>14</sup> The New Testament was written in Greek, which at the time it was written was most widely known to the nations. These Testaments were inspired directly by God and by his unique care and providence were kept pure down through the ages. They are therefore true and authoritativea, so that in all religious controversies the church must make their ultimate appeal to them.<sup>15</sup> All God’s people have a right to and a claim on the Scriptures and are commanded in the fear of God to read<sup>16</sup> and search them.<sup>17</sup>  Not all of God’s people know these original languages, so the Scriptures are to be translated into the common language of every nation to which they come.<sup>18</sup>  In this way the Word of God may dwell richly in all, so that they may worship him in an acceptable manner and through patience and the comfort of the Scriptures may have hope.<sup>19</sup>

  <sup>14</sup>[Romans 3:2](/get-passage/Romans+3:2)
  <sup>15</sup>[Isaiah 8:20](/get-passage/Isaiah+8:20)
  <sup>16</sup>[Acts 15:15](/get-passage/Acts+15:15)
  <sup>17</sup>[John 5:39](/get-passage/John+5:39)
  <sup>18</sup>[1 Corinthians 14:6-12](/get-passage/1+Corinthians+14:6-12), 24, 28
  <sup>19</sup>[Colossians 3:16](/get-passage/Colossians+3:16)

  9. The infallible rule for interpreting Scripture is the Scripture itself. Therefore, when there is a question about the true and full meaningc of any part of Scripture (and each passage has only one meaning, not many), it must be understood in light of other passages that speak more clearly.<sup>20</sup>

  <sup>20</sup>[2 Peter 1:20-21](/get-passage/2+Peter+1:20-21); [Acts 15:15-16](/get-passage/Acts+15:15-16)

  10. The supreme judge for deciding all religious controversies and for evaluating all decrees of councils, opinions of ancient writers, human teachings, and individual interpretationsd, and in whose judgment we are to rest, is nothing but the Holy Scripture delivered by the Spirit. In this Scripture our faith finds its final word.<sup>21</sup>

  <sup>21</sup>[Matthew 22:29-32](/get-passage/Matthew+22:29-32); [Ephesians 2:20](/get-passage/Ephesians+2:20); [Acts 28:23](/get-passage/Acts+28:23)


id:
  ��y]�s
  ��@��1-

type: lbc
name: London Baptist Confession
label: LBC10
content:
  Chapter 10 - Effectual Calling
  1. In God’s appointed and acceptable time, he is pleased to call effectually,<sup>1</sup> by his Word and Spirit, those he has predestined to life. He calls them out of their natural state of sin and death to grace and salvation by Jesus Christ.<sup>2</sup>  He enlightens their minds spiritually and savingly to understand the things of God.<sup>3</sup> He takes away their heart of stone and gives them a heart of flesh.<sup>4</sup>  He renews their wills and by his almighty power turns them to good and effectually draws them to Jesus Christ.<sup>5</sup>  Yet he does all this in such a way that they come completely freely, since they are made willing by his grace.<sup>6</sup>

  <sup>1</sup>[Romans 8:30](/get-passage/Romans+8:30); [Romans 11:7](/get-passage/Romans+11:7); [Ephesians 1:10-11](/get-passage/Ephesians+1:10-11); [2 Thessalonians 2:13-14](/get-passage/2+Thessalonians+2:13-14)
  <sup>2</sup>[Ephesians 2:1-6](/get-passage/Ephesians+2:1-6)
  <sup>3</sup>[Acts 26:18](/get-passage/Acts+26:18); [Ephesians 1:17-18](/get-passage/Ephesians+1:17-18)
  <sup>4</sup>[Ezekiel 36:26](/get-passage/Ezekiel+36:26)
  <sup>5</sup>[Deuteronomy 30:6](/get-passage/Deuteronomy+30:6); [Ezekiel 36:27](/get-passage/Ezekiel+36:27); [Ephesians 1:19](/get-passage/Ephesians+1:19)
  <sup>6</sup>[Psalm 110:3](/get-passage/Psalm+110:3); [Song of Solomon 1:4](/get-passage/Song+of+Solomon+1:4)

  2. This effectual call flows from God’s free and special grace alone, not from anything at all foreseen in those called. Neither does the call arise from any power or action on their part;<sup>7</sup> they are totally passive in it. They are dead in sins and trespasses until they are made alive and renewed by the Holy Spirit.<sup>8</sup>  By this they are enabled to answer this call and to embrace the grace offered and conveyed in it. This response is enabled by a power that is no less than that which raised Christ from the dead.<sup>9</sup>

  <sup>7</sup>[2 Timothy 1:9](/get-passage/2+Timothy+1:9); [Ephesians 2:8](/get-passage/Ephesians+2:8)
  <sup>8</sup>[1 Corinthians 2:14](/get-passage/1+Corinthians+2:14); [Ephesians 2:5](/get-passage/Ephesians+2:5); [John 5:25](/get-passage/John+5:25)
  <sup>9</sup>[Ephesians 1:19-20](/get-passage/Ephesians+1:19-20)

  3. Elect infants dying in infancy are regenerated and saved by Christ through the Spirit,<sup>10</sup> who works when and where and how he pleases.<sup>11</sup> The same is true of every elect person who is incapable of being outwardly called by the ministry of the Word.

  <sup>10</sup>[John 3:3-6](/get-passage/John+3:3-6)
  <sup>11</sup>[John 3:8](/get-passage/John+3:8)

  4. Those who are not elected will not and cannot truly come to Christ and therefore cannot be saved, because they are not effectually drawn by the Father.<sup>12</sup>  They may even be called by the ministry of the Word and may receive some ordinary working of the Spirit without being saved.<sup>13</sup>  Much less can any be saved who do not receive the Christian religion, no matter how diligently they live their lives according to the light of nature and the teachings of the religion they profess.<sup>14</sup>

  <sup>12</sup>[John 6:44-45](/get-passage/John+6:44-45), 65; [1 John 2:24-25](/get-passage/1+John+2:24-25)
  <sup>13</sup>[Matthew 22:14](/get-passage/Matthew+22:14); [Matthew 13:20-21](/get-passage/Matthew+13:20-21); [Hebrews 6:4-5](/get-passage/Hebrews+6:4-5)
  <sup>14</sup>[Acts 4:12](/get-passage/Acts+4:12); [John 4:22](/get-passage/John+4:22); [John 17:3](/get-passage/John+17:3)


id:
  ��y]�s
  ��@��%!

type: lbc
name: London Baptist Confession
label: LBC11
content:
  ## Chapter 11- Justification

  1. Those God effectually calls he also freely justifies.<sup>1</sup>  He does this, not by infusing righteousness into them but by pardoning their sins and accounting and accepting them as righteous.<sup>2</sup> He does this for Christ’s sake alone and not for anything produced in them or done by them.<sup>3</sup>  He does not impute faith itself, the act of believing, or any other gospel obedience to them as their righteousness. Instead, he imputes Christ’s active obedience to the whole law and passive obedience in his death as their whole and only righteousness by faith.<sup>4</sup>  This faith is not self-generated; it is the gift of God.<sup>5</sup>

  <sup>1</sup>[Romans 3:24](/get-passage/Romans+3:24); [8:30](/get-passage/Romans+8:30)
  <sup>2</sup>[Romans 4:5-8](/get-passage/Romans+4:5-8); [Ephesians 1:7](/get-passage/Ephesians+1:7)
  <sup>3</sup>[1 Corinthians 1:30-31](/get-passage/1+Corinthians+1:30-31); [Romans 5:17-19](/get-passage/Romans+5:17-19)
  <sup>4</sup>[Philippians 3:8-9](/get-passage/Philippians+3:8-9); [Ephesians 2:8-10](/get-passage/Ephesians+2:8-10)
  <sup>5</sup>[John 1:12](/get-passage/John+1:12); [Romans 5:17](/get-passage/Romans+5:17)

  2. Faith that receives and rests on Christ and his righteousness is the only instrument of justification.<sup>6</sup>  Yet it does not occur by itself in the person justified, but it is always accompanied by every other saving grace. It is not a dead faith but works through love.<sup>7</sup>

  <sup>6</sup>[Romans 3:28](/get-passage/Romans+3:28)
  <sup>7</sup>[Galatians 5:6](/get-passage/Galatians+5:6); [James 2:17](/get-passage/James+2:17), 22, 26

  3. By his obedience and death, Christ fully paid the debt of all those who are justified. He endured in their place the penalty they deserved. By this sacrifice of himself in his bloodshed on the cross, he legitimately, really, and fully satisfied God’s justice on their behalf.<sup>8</sup>  Yet their justification is based entirely on free grace, because he was given by the Father for them, and his obedience and satisfaction were accepted in their place. These things were done freely, not because of anything in them,<sup>9</sup> so that both the exact justice and the rich grace of God would be glorified in the justification of sinners.<sup>10</sup>

  <sup>8</sup>[Hebrews 10:14](/get-passage/Hebrews+10:14); [1 Peter 1:18-19](/get-passage/1+Peter+1:18-19); [Isaiah 53:5-6](/get-passage/Isaiah+53:5-6)
  <sup>9</sup>[Romans 8:32](/get-passage/Romans+8:32); [2 Corinthians 5:21](/get-passage/2+Corinthians+5:21)
  <sup>10</sup>[Romans 3:26](/get-passage/Romans+3:26); [Ephesians 1:6-7](/get-passage/Ephesians+1:6-7); 2:7

  4. From all eternity God decreed to justify all the elect,<sup>11</sup> and in the fullness of time Christ died for their sins and rose again for their justification.<sup>12</sup>  Nevertheless, they are not justified personally until the Holy Spirit actually applies Christ to them at the proper time.<sup>13</sup>

  <sup>11</sup>[Galatians 3:8](/get-passage/Galatians+3:8); [1 Peter 1:2](/get-passage/1+Peter+1:2); [1 Timothy 2:6](/get-passage/1+Timothy+2:6)
  <sup>12</sup>[Romans 4:25](/get-passage/Romans+4:25)
  <sup>13</sup>[Colossians 1:21-22](/get-passage/Colossians+1:21-22); [Titus 3:4-7](/get-passage/Titus+3:4-7)

  5. God continues to forgive the sins of those who are justified.<sup>14</sup>  Even though they can never fall from a state of justification,<sup>15</sup> they may fall under God’s fatherly displeasure  because of their sins.<sup>16</sup>  In that condition they will not usually have the light of his face restored to them until they humble themselves, confess their sins, plead for pardon, and renew their faith and repentance.<sup>17</sup>

  <sup>14</sup>[Matthew 6:12](/get-passage/Matthew+6:12); [1 John 1:7-9](/get-passage/1+John+1:7-9)
  <sup>15</sup>[John 10:28](/get-passage/John+10:28)
  <sup>16</sup>[Psalms 89:31-33](/get-passage/Psalms+89:31-33)
  <sup>17</sup>[Psalms 32:5](/get-passage/Psalms+32:5); [Psalms 51](/get-passage/Psalms+51); [Matthew 26:75](/get-passage/Matthew+26:75)

  6. In all these ways, the justification of believers under the Old Testament was exactly the same as the justification of believers under the New Testament.<sup>18</sup>

  <sup>18</sup>[Galatians 3:9](/get-passage/Galatians+3:9); [Romans 4:22-24](/get-passage/Romans+4:22-24)


id: ��y]�u���;��W�`
type: lbc
name: London Baptist Confession
label: LBC12
content:
  ## Chapter 12 - Adoption

  1. God has granted that all those who are justified would receive the grace of adoption, in and for the sake of his only Son Jesus Christ.<sup>1</sup> By this they are counted among the children of God and enjoy the freedom and privileges of that relationship.<sup>2</sup> They inherit his name,<sup>3</sup> receive the spirit of adoption,<sup>4</sup> have access to the throne of grace with boldness, and are enabled to cry “Abba, Father!”<sup>5</sup> They are given compassion,<sup>6</sup> protected,<sup>7</sup> provided for,<sup>8</sup> and chastened by him as a father.<sup>9</sup>  Yet they are never cast off<sup>10</sup> but are sealed for the day of redemption<sup>11</sup> and inherit the promises as heirs of everlasting salvation.<sup>12</sup>

  <sup>1</sup>[Ephesians 1:5](/get-passage/Ephesians+1:5); [Galatians 4:4](/get-passage/Galatians+4:4-5)
  <sup>2</sup>[John 1:12](/get-passage/John+1:12); [Romans 8:17](/get-passage/Romans+8:17)
  <sup>3</sup>[2 Corinthians 6:18](/get-passage/2+Corinthians+6:18); [Revelation 3:12](/get-passage/Revelation+3:12)
  <sup>4</sup>[Romans 8:15](/get-passage/Romans+8:15)
  <sup>5</sup>[Galatians 4:6](/get-passage/Galatians+4:6); [Ephesians 2:18](/get-passage/Ephesians+2:18)
  <sup>6</sup>[Psalms 103:13](/get-passage/Psalms+103:13)
  <sup>7</sup>[Proverbs 14:26](/get-passage/Proverbs+14:26)
  <sup>8</sup>[1 Peter 5:7](/get-passage/1+Peter+5:7)
  <sup>9</sup>[Hebrews 12:6](/get-passage/Hebrews+12:6)
  <sup>10</sup>[Isaiah 54:8-9](/get-passage/Isaiah+54:8-9); [Lamentations 3:31](/get-passage/Lamentations+3:31)
  <sup>11</sup>[Ephesians 4:30](/get-passage/Ephesians+4:30)
  <sup>12</sup>[Hebrews 1:14](/get-passage/Hebrews+1:14); [6:12](/get-passage/Hebrews+6:12)


id: ��y]�q兠����q
type: lbc
name: London Baptist Confession
label: LBC13
content:
  ## Chapter 13 - Sanctification

  1. Those who are united to Christ and effectually called and regenerated have a new heart and a new spirit created in them through the power of Christ’s death and resurrection. They are also further sanctified, really and personally,<sup>1</sup> through the same power, by his Word and Spirit dwelling in them.<sup>2</sup> The dominion of the whole body of sin is destroyed,<sup>3</sup> and the various evil desires that arise from it are more and more weakened and put to death.<sup>4</sup>  At the same time, those called and regenerated are more and more enlivened and strengthened in all saving graces<sup>5</sup> so that they practice true holiness, without which no one will see the Lord.<sup>6</sup>

  <sup>1</sup>[Acts 20:32](/get-passage/Acts+20:32); [Romans 6:5-6](/get-passage/Romans+6:5-6)
  <sup>2</sup>[John 17:17](/get-passage/John+17:17); [Ephesians 3:16-19](/get-passage/Ephesians+3:16-19); [1 Thessalonians 5:21-23](/get-passage/1+Thessalonians+5:21-23)
  <sup>3</sup>[Romans 6:14](/get-passage/Romans+6:14)
  <sup>4</sup>[Galatians 5:24](/get-passage/Galatians+5:24)
  <sup>5</sup>[Colossians 1:11](/get-passage/Colossians+1:11)
  <sup>6</sup>[2 Corinthians 7:1](/get-passage/2+Corinthians+7:1); [Hebrews 12:14](/get-passage/Hebrews+12:14)

  2. This sanctification extends throughout the whole person,<sup>7</sup> though it is never completed in this life. Some corruption remains in every part.<sup>8</sup>  From this arises a continual and irreconcilable war, with the desires of the flesh against the Spirit and the Spirit against the flesh.<sup>9</sup>

  <sup>7</sup>[1 Thessalonians 5:23](/get-passage/1+Thessalonians+5:23)
  <sup>8</sup>[Romans 7:18](/get-passage/Romans+7:18), 23
  <sup>9</sup>[Galatians 5:17](/get-passage/Galatians+5:17); [1 Peter 2:11](/get-passage/1+Peter+2:11)

  3. In this war, the remaining corruption may greatly prevail for a time.<sup>10</sup>  Yet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part overcomes.<sup>11</sup>  So the saints grow in grace, perfecting holiness in the fear of God. They pursue a heavenly life, in gospel obedience to all the commands that Christ as Head and King has given them in his Word.<sup>12</sup>

  <sup>10</sup>[Romans 7:23](/get-passage/Romans+7:23)
  <sup>11</sup>[Romans 6:14](/get-passage/Romans+6:14)
  <sup>12</sup>[Ephesians 4:15-16](/get-passage/Ephesians+4:15-16); [2 Corinthians 3:18](/get-passage/2+Corinthians+3:18); [2 Corinthians 7:1](/get-passage/2+Corinthians+7:1)


id: ��y]�q兠���T.�
type: lbc
name: London Baptist Confession
label: LBC14
content:
  ## Chapter 14 - Saving Faith

  1. The grace of faith, by which the elect are enabled to believe so that their souls are saved, is the work of the Spirit of Christ in their hearts.<sup>1</sup>  Faith is ordinarily produced by the ministry of the Word.<sup>2</sup>  By this same ministry and by the administration of baptism and the Lord’s supper, prayer, and other means appointed by God, faith is increased and strengthened.<sup>3</sup>

  <sup>1</sup>[2 Corinthians 4:13](/get-passage/2+Corinthians+4:13); [Ephesians 2:8](/get-passage/Ephesians+2:8)
  <sup>2</sup>[Romans 10:14](/get-passage/Romans+10:14), 17
  <sup>3</sup>[Luke 17:5](/get-passage/Luke+17:5); [1 Peter 2:2](/get-passage/1+Peter+2:2); [Acts 20:32](/get-passage/Acts+20:32)

  2. By this faith Christians believe to be true everything revealed in the Word, recognizing it as the authority of God himself.<sup>4</sup>  They also perceive that the Word is more excellent than every other writing and everything else in the world,<sup>5</sup> because it displays the glory of God in his attributes, the excellence of Christ in his nature and offices, and the power and fullness of the Holy Spirit in his activities and operations. So they are enabled to entrust their souls to the truth believed.<sup>6</sup>  They respond differently according to the content of each particular passage—obeying the commands,<sup>7</sup> trembling at the threatenings,<sup>8</sup> and embracing the promises of God for this life and the one to come.<sup>9</sup>  But the principal acts of saving faith focus directly on Christ—accepting, receiving, and resting upon him alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.<sup>10</sup>

  <sup>4</sup>[Acts 24:14](/get-passage/Acts+24:14)
  <sup>5</sup>[Psalms 27:7-10](/get-passage/Psalms+27:7-10); [Psalms 119:72](/get-passage/Psalms+119:72)
  <sup>6</sup>[2 Timothy 1:12](/get-passage/2+Timothy+1:12)
  <sup>7</sup>[John 14:14](/get-passage/John+14:14)
  <sup>8</sup>[Isaiah 66:2](/get-passage/Isaiah+66:2)
  <sup>9</sup>[Hebrews 11:13](/get-passage/Hebrews+11:13)
  <sup>10</sup>[John 1:12](/get-passage/John+1:12); [Acts 16:31](/get-passage/Acts+16:31); [Galatians 2:20](/get-passage/Galatians+2:20); [Acts 15:11](/get-passage/Acts+15:11)

  3. This faith may exist in varying degrees so that it may be either weak or strong.<sup>11</sup>  Yet even in its weakest form, it is different in kind or nature (like all other saving graces) from the faith and common grace of temporary believers.<sup>12</sup>  Therefore, faith may often be attacked and weakened, but it gains the victory.<sup>13</sup>  It matures in many to the point that they attain full assurance through Christ,<sup>14</sup> who is both the founder and perfecter of our faith.<sup>15</sup>

  <sup>11</sup>[Hebrews 5:13-14](/get-passage/Hebrews+5:13-14); [Matthew 6:30](/get-passage/Matthew+6:30); [Romans 4:19-20](/get-passage/Romans+4:19-20)
  <sup>12</sup>[2 Peter 1:1](/get-passage/2+Peter+1:1)
  <sup>13</sup>[Ephesians 6:16](/get-passage/Ephesians+6:16); [1 John 5:4-5](/get-passage/1+John+5:4-5)
  <sup>14</sup>[Hebrews 6:11-12](/get-passage/Hebrews+6:11-12); [Colossians 2:2](/get-passage/Colossians+2:2)
  <sup>15</sup>[Hebrews 12:2](/get-passage/Hebrews+12:2)


id: ��y]�v֌/WF���%
type: lbc
name: London Baptist Confession
label: LBC15
content:
  ## Chapter 15 - Repentance to Life and Salvation

  1. Some of the elect are converted after their early years, having lived in the naturala state for a time and served various evil desires and pleasures. God gives these repentance to life as part of their effectual calling.<sup>1</sup>

  awithout the Spirit
  <sup>1</sup>[Titus 3:2-5](/get-passage/Titus+3:2-5)

  2. There is no one who does good and does not sin.<sup>2</sup>  Even the best may fall into great sins and offenses, through the power and deceitfulness of the corruption in them, along with the strength of temptation. Therefore, God has mercifully provided in the covenant of grace that believers who sin and fall will be renewed through repentance to salvation.<sup>3</sup>

  <sup>2</sup>[Ecclesiastes 7:20](/get-passage/Ecclesiastes+7:20)
  <sup>3</sup>[Luke 22:31-32](/get-passage/Luke+22:31-32)

  3. This saving repentance is a gospel grace<sup>4</sup> in which those who are made aware by the Holy Spirit of the many evils of their sin, by faith in Christ humble themselves for it with godly sorrow, hatred of it, and self-loathing.<sup>5</sup> They pray for pardon and strength of grace and determine and endeavor by provisions from the Spirit to live before God in a well-pleasing way in everything.<sup>6</sup>

  <sup>4</sup>[Zechariah 12:10](/get-passage/Zechariah+12:10); [Acts 11:18](/get-passage/Acts+11:18)
  <sup>5</sup>[Ezekiel 36:31](/get-passage/Ezekiel+36:31); [2 Corinthians 7:11](/get-passage/2+Corinthians+7:11)
  <sup>6</sup>[Psalms 119:6](/get-passage/Psalms+119:6), [128](/get-passage/Psalms+128)

  4. Repentance must continue throughout our lives, because of the body of death and its activities. So it is everyone’s duty to repent of each specific, known sin specifically.<sup>7</sup>

  <sup>7</sup>[Luke 19:8](/get-passage/Luke+19:8); [1 Timothy 1:13-15](/get-passage/1+Timothy+1:13-15)

  5. God has made full provision through Christ in the covenant of grace to preserve believers in their salvation. Thus, although there is no sin so small that it is undeserving of damnation,<sup>8</sup> yet there is no sin so great that it will bring damnation on those who repent.<sup>9</sup> This makes the constant preaching of repentance necessary.

  <sup>8</sup>[Romans 6:23](/get-passage/Romans+6:23)
  <sup>9</sup>[Isaiah 1:16-18](/get-passage/Isaiah+1:16-18); [55:7](/get-passage/Isaiah+55:7)


id: ��y]�v֌/WF����
type: lbc
name: London Baptist Confession
label: LBC16
content:
  ## Chapter 16 - Good Works

  1. Good works are only those works that God has commanded in his holy Word.<sup>1</sup>  Works that do not have this warrant are invented by people out of blind zeal or on a pretense of good intentions and are not truly good.<sup>2</sup>

  <sup>1</sup>[Micah 6:8](/get-passage/Micah+6:8); [Hebrews 13:21](/get-passage/Hebrews+13:21)
  <sup>2</sup>[Matthew 15:9](/get-passage/Matthew+15:9); [Isaiah 29:13](/get-passage/Isaiah+29:13)

  2. These good works, done in obedience to God’s commandments, are the fruit and evidence of a true and living faith.<sup>3</sup>  Through good works believers express their thankfulness,<sup>4</sup> strengthen their assurance,<sup>5</sup> build up their brothers and sisters, adorn the profession of the gospel,<sup>6</sup> stop the mouths of opponents, and glorify God.<sup>7</sup>  Believers are God’s workmanship, created in Christ Jesus for good works,<sup>8</sup> so that they bear fruit leading to holiness and have the outcome, eternal life.<sup>9</sup>

  <sup>3</sup>[James 2:18](/get-passage/James+2:18), 22
  <sup>4</sup>[Psalms 116:12-13](/get-passage/Psalms+116:12-13)
  <sup>5</sup>[1 John 2:3-5](/get-passage/1+John+2:3-5); [2 Peter 1:5-11](/get-passage/2+Peter+1:5-11)
  <sup>6</sup>[Matthew 5:16](/get-passage/Matthew+5:16)
  <sup>7</sup>[1 Timothy 6:1](/get-passage/1+Timothy+6:1); [1 Peter 2:15](/get-passage/1+Peter+2:15); [Philippians 1:11](/get-passage/Philippians+1:11)
  <sup>8</sup>[Ephesians 2:10](/get-passage/Ephesians+2:10)
  <sup>9</sup>[Romans 6:22](/get-passage/Romans+6:22)

  3. Their ability to do good works does not arise at all from themselves but entirely from the Spirit of Christ.<sup>10</sup>  To enable them to do good works, they need—in addition to the graces they have already received—an actual influence of the same Holy Spirit to work in them to will and to do his good pleasure.<sup>11</sup>  Yet this is no reason for them to grow negligent, as if they were not required to perform any duty without a special motion of the Spirit. Instead, they should be diligent to stir up the grace of God that is in them.<sup>12</sup>

  <sup>10</sup>[John 15:4-5](/get-passage/John+15:4-5)
  <sup>11</sup>[2 Corinthians 3:5](/get-passage/2+Corinthians+3:5)
  <sup>12</sup>[Philippians 2:13](/get-passage/Philippians+2:13); [Philippians 2:12](/get-passage/Philippians+2:12); [Hebrews 6:11-12](/get-passage/Hebrews+6:11-12); [Isaiah 64:7](/get-passage/Isaiah+64:7)

  4. Those who attain the greatest heights of obedience possible in this life are far from being able to merit reward by going beyond dutya or to do more than God requires. Instead, they fall short of much that is their duty to do.<sup>13</sup>

  a supererogate
  <sup>13</sup>[Job 9:2-3](/get-passage/Job+9:2-3); [Galatians 5:17](/get-passage/Galatians+5:17); [Luke 17:10](/get-passage/Luke+17:10)

  5. We cannot, even by our best works, merit pardon of sin or eternal life from God’s hand, due to the huge disproportion between our works and the glory to come, and the infinite distance between us and God. By these works we can neither benefit God nor satisfy him for the debt of our former sins.<sup>14</sup>  When we have done all we can, we have only done our duty and are unprofitable servants. Since our good works are good, they must proceed from his Spirit;<sup>15</sup> and since they are performed by us, they are defiled and mixed with so much weakness and imperfection that they cannot withstand the severity of God’s punishment.<sup>16</sup>

  <sup>14</sup>[Romans 3:20](/get-passage/Romans+3:20); [Ephesians 2:8-9](/get-passage/Ephesians+2:8-9); [Romans 4:6](/get-passage/Romans+4:6)
  <sup>15</sup>[Galatians 5:22-23](/get-passage/Galatians+5:22-23)
  <sup>16</sup>[Isaiah 64:6](/get-passage/Isaiah+64:6); [Psalms 143:2](/get-passage/Psalms+143:2)

  6. Nevertheless, believers are accepted through Christ, and thus their good works are also accepted in him.<sup>17</sup>  This acceptance does not mean our good works are completely blameless and irreproachable in God’s sight. Instead, God views them in his Son, and so he is pleased to accept and reward that which is sincere, even though it is accompanied by many weaknesses and imperfections.<sup>18</sup>

  <sup>17</sup>[Ephesians 1:6](/get-passage/Ephesians+1:6); [1 Peter 2:5](/get-passage/1+Peter+2:5)
  <sup>18</sup>[Matthew 25:21-23](/get-passage/Matthew+25:21-23); [Hebrews 6:10](/get-passage/Hebrews+6:10)

  7. Works done by unregenerate people may in themselves be commanded by God and useful to themselves and others.<sup>19</sup> Yet they do not come from a heart purified by faith<sup>20</sup> and are not done in a right manner according to the Word<sup>21</sup> nor with a right goal—the glory of God.<sup>22</sup> Therefore, they are sinful and cannot please God. They cannot qualify anyone to receive grace from God,<sup>23</sup> and yet their neglect is even more sinful and displeasing to God.<sup>24</sup>

  <sup>19</sup>[2 Kings 10:30](/get-passage/2+Kings+10:30); [1 Kings 21:27-29](/get-passage/1+Kings+21:27-29)
  <sup>20</sup>[Genesis 4:5](/get-passage/Genesis+4:5); [Hebrews 11:4](/get-passage/Hebrews+11:4), 6
  <sup>21</sup>[1 Corinthians 13:1](/get-passage/1+Corinthians+13:1)
  <sup>22</sup>[Matthew 6:2-5](/get-passage/Matthew+6:2-5)
  <sup>23</sup>[Amos 5:21-22](/get-passage/Amos+5:21-22); [Romans 9:16](/get-passage/Romans+9:16); [Titus 3:5](/get-passage/Titus+3:5)
  <sup>24</sup>[Job 21:14-15](/get-passage/Job+21:14-15); [Matthew 25:41-43](/get-passage/Matthew+25:41-43)


id: ��y]�v֌/WF�+G�
type: lbc
name: London Baptist Confession
label: LBC17
content:
  ## Chapter 17 - The Perseverance of the Saints

  1. Those God has accepted in the Beloved, effectually called and sanctified by his Spirit, and given the precious faith of his elect can neither totally nor finally fall from a state of grace. They will certainly persevere in grace to the end and be eternally saved, because the gifts and callings of God are irrevocable. Therefore, he still brings about and nourishes in them faith, repentance, love, joy, hope, and all the graces of the Spirit that lead to immortality.<sup>1</sup>  Even though many storms and floods arise and beat against them, yet these things will never be able to move the elect from the foundation and rock to which they are anchored by faith. The felt sight of the light and love of God may be clouded and obscured from them for a time through their unbelief and the temptations of Satan.<sup>2</sup>  Yet God is still the same;  they will certainly be kept by the power of God for salvation, where they will enjoy their purchased possession. For they are engraved on the palms of his hands, and their names have been written in the book of life from all eternity.<sup>3</sup>

  <sup>1</sup>[John 10:28-29](/get-passage/John+10:28-29); [Philippians 1:6](/get-passage/Philippians+1:6); [2 Timothy 2:19](/get-passage/2+Timothy+2:19); [1 John 2:19](/get-passage/1+John+2:19)
  <sup>2</sup>[Psalms 89:31-32](/get-passage/Psalms+89:31-32); [1 Corinthians 11:32](/get-passage/1+Corinthians+11:32)
  <sup>3</sup>[Malachi 3:6](/get-passage/Malachi+3:6)

  2. This perseverance of the saints does not depend on their own free will but on the unchangeableness of the decree of election,<sup>4</sup> which flows from the free and unchangeable love of God the Father. It is based on the efficacy of the merit and intercession of Jesus Christ and union with him,<sup>5</sup> the oath of God,<sup>6</sup> the abiding of his Spirit, the seed of God within them,<sup>7</sup> and the nature of the covenant of grace.<sup>8</sup>  The certainty and infallibility of their perseverance is based on all these things.

  <sup>4</sup>[Romans 8:30](/get-passage/Romans+8:30); [Romans 9:11](/get-passage/Romans+9:11), 16
  <sup>5</sup>[Romans 5:9-10](/get-passage/Romans+5:9-10); [John 14:19](/get-passage/John+14:19)
  <sup>6</sup>[Hebrews 6:17-18](/get-passage/Hebrews+6:17-18)
  <sup>7</sup>[1 John 3:9](/get-passage/1+John+3:9)
  <sup>8</sup>[Jeremiah 32:40](/get-passage/Jeremiah+32:40)

  3. They may fall into grievous sins and continue in them for a time, due to the temptation of Satan and the world, the strength of corruption remaining in them, and the neglect of means of their preservation.<sup>9</sup>  In so doing, they incur God’s displeasure and grieve his Holy Spirit;<sup>10</sup> their graces and comforts become impaired;<sup>11</sup> their hearts are hardened and their consciences wounded;<sup>12</sup> they hurt and scandalize others and bring temporary judgments on themselves.<sup>13</sup>  Nevertheless, they will renew their repentance and be preserved through faith in Christ Jesus to the end.<sup>14</sup>

  <sup>9</sup>[Matthew 26:70-74](/get-passage/Matthew+26:70-74)
  <sup>10</sup>[Isaiah 64:5-9](/get-passage/Isaiah+64:5-9); [Ephesians 4:30](/get-passage/Ephesians+4:30)
  <sup>11</sup>[Psalms 51:10-12](/get-passage/Psalms+51:10-12)
  <sup>12</sup>[Psalms 32:3-4](/get-passage/Psalms+32:3-4)
  <sup>13</sup>[2 Samuel 12:14](/get-passage/2+Samuel+12:14)
  <sup>14</sup>[Luke 22:32](/get-passage/Luke+22:32), [61-62](/get-passage/Luke+22:61-62)


id: ��y]�p�����o��
type: lbc
name: London Baptist Confession
label: LBC18
content:
  ## Chapter 18 - Assurance of Grace and Salvation

  1. Temporary believers and other unregenerate people may deceive themselves in vain with false hopes and fleshly presumptions that they have God’s favor and salvation, but their hope will perish.<sup>1</sup>  Yet those who truly believe in the Lord Jesus and love him sincerely, endeavoring to walk in all good conscience before him, may be certainly assured in this life that they are in a state of grace. They may rejoice in the hope of the glory of God,<sup>2</sup> and this hope will never make them ashamed.<sup>3</sup>

  <sup>1</sup>[Job 8:13](/get-passage/Job+8:13), 14; [Matthew 7:22-23](/get-passage/Matthew+7:22-23)
  <sup>2</sup>[1 John 2:3](/get-passage/1+John+2:3); [3:14-24](/get-passage/1+John+3:14-24); [5:13](/get-passage/1+John+5:13)
  <sup>3</sup>[Romans 5:2-5](/get-passage/Romans+5:2-5)

  2. This certainty is not merely an inconclusive or likely persuasion based on a fallible hope. It is an infallible assurance of faith<sup>4</sup> founded on the blood and righteousness of Christ revealed in the Gospel.<sup>5</sup>  It is also built on the inward evidence of those graces of the Spirit about which promises are made.<sup>6</sup>  It is further based on the testimony of the Spirit of adoption, witnessing with our spirits that we are the children of God.<sup>7</sup>  As a fruit of this assurance, our hearts are kept both humble and holy.<sup>8</sup>

  <sup>4</sup>[Hebrews 6:11](/get-passage/Hebrews+6:11), 19
  <sup>5</sup>[Hebrews 6:17-18](/get-passage/Hebrews+6:17-18)
  <sup>6</sup>[2 Peter 1:4-5](/get-passage/2+Peter+1:4-5), [10-11](/get-passage/2+Peter+1:10-11)
  <sup>7</sup>[Romans 8:15-16](/get-passage/Romans+8:15-16)
  <sup>8</sup>[1 John 3:1-3](/get-passage/1+John+3:1-3)

  3. This infallible assurance is not such an essential part of faith that it is always fully experienced alongside faith,a but true believers may wait a long time and struggle with many difficulties before obtaining it.<sup>9</sup>  Yet with the enabling of the Spirit to know the things freely given to them by God, they may attain this assurance using ordinary means appropriately without any extraordinary revelation.<sup>10</sup>  Therefore, it is the duty of all to be as diligent as possible to make their calling and election sure. In this way their hearts may be enlarged in peace and joy in the Holy Spirit, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience. These effects are the natural fruits of this assurance.<sup>11</sup>  Thus, it does not at all encourage believers to be negligent.<sup>12</sup>

  aPhrase in italics added to clarify meaning
  <sup>9</sup>[Isaiah 50:10](/get-passage/Isaiah+50:10); [Psalms 88](/get-passage/Psalms+88); [77:1-12](/get-passage/Psalms+77:1-12)
  <sup>10</sup>[1 John 4:13](/get-passage/1+John+4:13); [Hebrews 6:11-12](/get-passage/Hebrews+6:11-12)
  <sup>11</sup>[Romans 5:1-2](/get-passage/Romans+5:1-2), 5; [14:17](/get-passage/Romans+14:17); [Psalms 119:32](/get-passage/Psalms+119:32)
  <sup>12</sup>[Romans 6:1-2](/get-passage/Romans+6:1-2); [Titus 2:11-14](/get-passage/Titus+2:11-14)

  4. True believers may in various ways have the assurance of their salvation shaken, decreased, or temporarily lost. This may happen because they neglect to preserve it<sup>13</sup> or fall into some specific sin that wounds their conscience and grieves the Spirit.<sup>14</sup>  It may happen through some unexpected or forceful temptation<sup>15</sup> or when God withdraws the light of his face and allows even those who fear him to walk in darkness and to have no light.<sup>16</sup>  Yet they are never completely lacking the seed of God,<sup>17</sup> the life of faith,<sup>18</sup> love of Christ and the brethren, sincerity of heart, or conscience concerning their duty. Out of these graces, through the work of the Spirit, this assurance may at the proper time be revived.<sup>19</sup>  In the meantime, they are kept from utter despair through them.<sup>20</sup>

  <sup>13</sup>[Song of Solomon 5:2-3](/get-passage/Song+of+Solomon+5:2-3), 6
  <sup>14</sup>[Psalms 51:8](/get-passage/Psalms+51:8), [12-14](/get-passage/Psalms+51:12-14)
  <sup>15</sup>[Psalms 116:11](/get-passage/Psalms+116:11); [77:7-8](/get-passage/Psalms+77:7-8); [31:22](/get-passage/Psalms+31:22)
  <sup>16</sup>[Psalms 30:7](/get-passage/Psalms+30:7)
  <sup>17</sup>[1 John 3:9](/get-passage/1+John+3:9)
  <sup>18</sup>[Luke 22:32](/get-passage/Luke+22:32)
  <sup>19</sup>[Psalms 42:5](/get-passage/Psalms+42:5), 11
  <sup>20</sup>[Lamentations 3:26-31](/get-passage/Lamentations+3:26-31)


id: ��y]�p�����p:��
type: lbc
name: London Baptist Confession
label: LBC19
content:
  ## Chapter 19 - The Law of God

  1. God gave Adam a law of comprehensive obedience written in his heart and a specific precept not to eat the fruit of the tree of the knowledge of good and evil.<sup>1</sup>  By these God obligated him and all his descendants to personal, total, exact, and perpetual obedience.<sup>2</sup>  God promised life if Adam fulfilled it and threatened death if he broke it, and he gave Adam the power and ability to keep it.<sup>3</sup>

  <sup>1</sup>[Genesis 1:27](/get-passage/Genesis+1:27); [Ecclesiastes 7:29](/get-passage/Ecclesiastes+7:29)
  <sup>2</sup>[Romans 10:5](/get-passage/Romans+10:5)
  <sup>3</sup>[Galatians 3:10-12](/get-passage/Galatians+3:10-12)

  2. The same law that was first written in the human heart continued to be a perfect rule of righteousness after the fall.<sup>4</sup>  It was delivered by God on Mount Sinai in ten commandments and was written in two tables. The first four commandments contain our duty to God and the other six our duty to humanity.<sup>5</sup>

  <sup>4</sup>[Romans 2:14-15](/get-passage/Romans+2:14-15)
  <sup>5</sup>[Deuteronomy 10:4](/get-passage/Deuteronomy+10:4)

  3. In addition to this law—usually called the moral law—God was pleased to give the people of Israel ceremonial laws, containing several typological ordinances. In some ways these concerned worship, by prefiguring Christ, his graces, actions, sufferings, and benefits.<sup>6</sup>  In other ways they revealed various instructions about moral duties.<sup>7</sup>  Since all of these ceremonial laws were appointed only until the new ordera arrived, they are now abolished and taken away by Jesus Christ. As the true Messiah and the only law-giver, he was empowered by the Father to do this.<sup>8</sup>

  areformation
  <sup>6</sup>[Hebrews 10:1](/get-passage/Hebrews+10:1); [Colossians 2:17](/get-passage/Colossians+2:17)
  <sup>7</sup>[1 Corinthians 5:7](/get-passage/1+Corinthians+5:7)
  <sup>8</sup>[Colossians 2:14-17](/get-passage/Colossians+2:14-17); [Ephesians 2:14-16](/get-passage/Ephesians+2:14-16)

  4. To Israel he also gave various judicial laws, which ceased at the same time their nation ended. These laws no longer obligate anyone as part of that institution. Only their general principles of justice continue to have moral value.<sup>9</sup>

  <sup>9</sup>[1 Corinthians 9:8-10](/get-passage/1 Corinthians+9:8-10)

  5. The moral law forever requires obedience of everyone, both those who are justified as well as others.<sup>10</sup>  This obligation arises not only because of its content but also because of the authority of God the Creator who gave it.<sup>11</sup> Nor does Christ in any way dissolve this obligation in the Gospel; instead he greatly strengthens it.<sup>12</sup>

  <sup>10</sup>[Romans 13:8-10](/get-passage/Romans+13:8-10); [James 2:8](/get-passage/James+2:8-12)
  <sup>11</sup>[James 2:10-11](/get-passage/James+2:10-11)
  <sup>12</sup>[Matthew 5:17-19](/get-passage/Matthew+5:17-19); [Romans 3:31](/get-passage/Romans+3:31)

  6. True believers are not under the law as a covenant of works, to be justified or condemned by it.<sup>13</sup>  Yet it is very useful to them and to others as a rule of life that informs them of the will of God and their duty. It directs and obligates them to live according to its precepts. It also exposes the sinful corruptions of their natures, hearts, and lives. As they examine themselves in light of the law, they come to further conviction of, humiliation for, and hatred of sin,<sup>14</sup> along with a clearer view of their need for Christ and the perfection of his obedience. The law is also useful to the regenerate to restrain their corruptions because it forbids sin. The punishment threatened by the law shows them what even their sins deserve and what troubles they may expect in this life due to their sin, even though they are freed from the curse and undiminished severity of it. The promises of the law likewise show them God’s approval of obedience and the blessings they may expect when they keep it, even though these blessings are not owed to them by the law as a covenant of works. If people do good and refrain from evil because the law encourages good and discourages evil, that does not indicate that they are under the law and not under grace.<sup>15</sup>

  <sup>13</sup>[Romans 6:14](/get-passage/Romans+6:14); [Galatians 2:16](/get-passage/Galatians+2:16); [Romans 8:1](/get-passage/Romans+8:1); [10:4](/get-passage/Romans+10:4)
  <sup>14</sup>[Romans 3:20](/get-passage/Romans+3:20); 7:7
  <sup>15</sup>[Romans 6:12-14](/get-passage/Romans+6:12-14); [1 Peter 3:8-13](/get-passage/1+Peter+3:8-13)

  7. These uses of the law are not contrary to the grace of the Gospel but are in sweet harmony with it,<sup>16</sup> for the Spirit of Christ subdues and enables the human will to do freely and cheerfully what the will of God as revealed in the law requires.<sup>17</sup>

  <sup>16</sup>[Galatians 3:21](/get-passage/Galatians+3:21)
  <sup>17</sup>[Ezekiel 36:27](/get-passage/Ezekiel+36:27)


id: ��y]�+��"5v��
type: lbc
name: London Baptist Confession
label: LBC2
content:
  ## Chapter 2 - God and the Holy Trinity

  1. The Lord our God is one, the only living and true God.<sup>1</sup> He is self-existent<sup>2</sup> and infinite in being and perfection. His essence cannot be understood by anyone but him.<sup>3</sup>  He is a perfectly pure spirit.<sup>4</sup> He is invisible and has no body, parts, or changeable emotions. He alone has immortality, dwelling in light that no one can approach.<sup>5</sup> He is unchangeable,<sup>6</sup> immense,<sup>7</sup> eternal,<sup>8</sup> incomprehensible, almighty,<sup>9</sup> in every way infinite, absolutely holy,<sup>10</sup> perfectly wise, wholly free, completely absolute. He works all things according to the counsel of his own unchangeable and completely righteous will<sup>11</sup> for his own glory.<sup>12</sup> He is most loving, gracious, merciful, and patient. He overflows with goodness and truth, forgiving iniquity, transgression, and sin. He rewards those who seek him diligently.<sup>13</sup> At the same time, he is perfectly just and terrifying in his judgments.<sup>14</sup> He hates all sin<sup>15</sup> and will certainly not clear the guilty.<sup>16</sup>

  <sup>1</sup>[1 Corinthians 8:4-6](/get-passage/1+Corinthians+8:4-6); [Deuteronomy 6:4](/get-passage/Deuteronomy+6:4)
  <sup>2</sup>[Jeremiah 10:10](/get-passage/Jeremiah+10:10); [Isaiah 48:12](/get-passage/Isaiah+48:12)
  <sup>3</sup>[Exodus 3:14](/get-passage/Exodus+3:14)
  <sup>4</sup>[John 4:24](/get-passage/John+4:24)
  <sup>5</sup>[1 Timothy 1:17](/get-passage/1+Timothy+1:17); [Deuteronomy 4:15-16](/get-passage/Deuteronomy+4:15-16)
  <sup>6</sup>[Malachi 3:6](/get-passage/Malachi+3:6)
  <sup>7</sup>[1 Kings 8:27](/get-passage/1+Kings+8:27); [Jeremiah 23:23](/get-passage/Jeremiah+23:23)
  <sup>8</sup>[Psalm 90:2](/get-passage/Psalm+90:2)
  <sup>9</sup>[Genesis 17:1](/get-passage/Genesis+17:1)
  <sup>10</sup>[Isaiah 6:3](/get-passage/Isaiah+6:3)
  <sup>11</sup>[Psalm 115:3](/get-passage/Psalm+115:3); [Isaiah 46:10](/get-passage/Isaiah+46:10)
  <sup>12</sup>[Proverbs 16:4](/get-passage/Proverbs+16:4); [Romans 11:36](/get-passage/Romans+11:36)
  <sup>13</sup>[Exodus 34:6-7](/get-passage/Exodus+34:6-7); [Hebrews 11:6](/get-passage/Hebrews+11:6)
  <sup>14</sup>[Nehemiah 9:32-33](/get-passage/Nehemiah+9:32-33)
  <sup>15</sup>[Psalm 5:5-6](/get-passage/Psalm+5:5-6)
  <sup>16</sup>[Exodus 34:7](/get-passage/Exodus+34:7); [Nahum 1:2-3](/get-passage/Nahum+1:2-3)

  2. God has all life,<sup>17</sup> glory,<sup>18</sup> goodness,<sup>19</sup> and blessedness in and of himself; he alone is all-sufficient in himself. He does not need any creature he has made nor does he derive any glory from them.<sup>20</sup>  Instead, he demonstrates his own glory in them, by them, to them, and upon them. He alone is the source of all being, and everything is from him, through him, and to him.<sup>21</sup> He has absolute sovereign rule over all creatures, to act through them, for them, or upon them as he pleases.<sup>22</sup>  In his sight everything is open and visible.<sup>23</sup> His knowledge is infinite and infallible. It does not depend upon any creature, so for him nothing is contingent or uncertain.<sup>24</sup> He is absolutely holy in all his plans, in all his works,<sup>25</sup> and in all his commands. Angels and human beings owe to him all the worship,<sup>26</sup> service, or obedience that creatures owe to the Creator and whatever else he is pleased to require of them.

  <sup>17</sup>[John 5:26](/get-passage/John+5:26)
  <sup>18</sup>[Psalm 148:13](/get-passage/Psalm+148:13)
  <sup>19</sup>[Psalm 119:68](/get-passage/Psalm+119:68)
  <sup>20</sup>[Job 22:2-3](/get-passage/Job+22:2-3)
  <sup>21</sup>[Romans 11:34-36](/get-passage/Romans+11:34-36)
  <sup>22</sup>[Daniel 4:25](/get-passage/Daniel+4:25), 34, 35
  <sup>23</sup>[Hebrews 4:13](/get-passage/Hebrews+4:13)
  <sup>24</sup>[Ezekiel 11:5](/get-passage/Ezekiel+11:5); [Acts 15:18](/get-passage/Acts+15:18)
  <sup>25</sup>[Psalm 145:17](/get-passage/Psalm+145:17)
  <sup>26</sup>[Revelation 5:12-14](/get-passage/Revelation+5:12-14)

  3. This divine and infinite Being consists of three real persons, the Father, the Word or Son, and the Holy Spirit.<sup>27</sup> These three have the same substance, power, and eternity, each having the whole divine essence without this essence being divided.<sup>28</sup> The Father is not derived from anyone, neither begotten nor proceeding. The Son is eternally begotten of the Father.<sup>29</sup> The Holy Spirit proceeds from the Father and the Son.<sup>30</sup>  All three are infinite and without beginning and are therefore only one God, who is not to be divided in nature and being. Yet these three are distinguished by several distinctive characteristics and personal relations. This truth of the Trinity is the foundation of all of our fellowship with God and of our comforting dependence on him.

  <sup>27</sup>[1 John 5:7](/get-passage/1+John+5:7); [Matthew 28:19](/get-passage/Matthew+28:19); [2 Corinthians 13:14](/get-passage/2+Corinthians+13:14)
  <sup>28</sup>[Exodus 3:14](/get-passage/Exodus+3:14); [John 14:11](/get-passage/John+14:11); [1 Corinthians 8:6](/get-passage/1+Corinthians+8:6)
  <sup>29</sup>[John 1:14-18](/get-passage/John+1:14-18)
  <sup>30</sup>[John 15:26](/get-passage/John+15:26); [Galatians 4:6](/get-passage/Galatians+4:6)


id: ��y]�+��"5w�A=
type: lbc
name: London Baptist Confession
label: LBC20
content:
  ## Chapter 20 - The Gospel and the Extent of Its Grace

  1. Because the covenant of works was broken by sin and was unable to confer life, God was pleased to proclaim the promise of Christ, the seed of the woman, as the means of calling the elect and producing in them faith and repentance.<sup>1</sup>  In this promise the gospel in its substance was revealed and made effectual for the conversion and salvation of sinners.<sup>2</sup>

  <sup>1</sup>[Genesis 3:15](/get-passage/Genesis+3:15)
  <sup>2</sup>[Revelation 13:8](/get-passage/Revelation+13:8)

  2. This promise of Christ and of salvation through him is revealed in the Word of God alone.<sup>3</sup>  The works of creation and providence, when assisted only by the light of nature, do not reveal Christ or grace through him, even in a general or obscure way.<sup>4</sup>  Much less are those without the revelation of him in the promise or gospel enabled to attain saving faith or repentance by seeing these works of God.<sup>5</sup>

  <sup>3</sup>[Romans 1:17](/get-passage/Romans+1:17)
  <sup>4</sup>[Romans 10:14-17](/get-passage/Romans+10:14-17)
  <sup>5</sup>[Proverbs 29:18](/get-passage/Proverbs+29:18); [Isaiah 25:7](/get-passage/Isaiah+25:7); [Isaiah 60:2-3](/get-passage/Isaiah+60:2-3)

  3. The gospel has been revealed to sinners in various times and in different places, along with the promises and precepts describing the obedience it requires. The particular nations and individuals who are granted this revelation are chosen solely according to the sovereign will and good pleasure of God.<sup>6</sup>  This choice does not depend on any promise to those who demonstrate good stewardship of their natural abilities based on common light received apart from the gospel. No one has ever done this nor can anyone do so.<sup>7</sup>   Therefore, in every age the preaching of the gospel to individuals and nations has been granted in widely varying degrees of expansion and contraction, according to the counsel of the will of God.

  <sup>6</sup>[Psalms 147:20](/get-passage/Psalms+147:20); [Acts 16:7](/get-passage/Acts+16:7)
  <sup>7</sup>[Romans 1:18-32](/get-passage/Romans+1:18-32)

  4. The gospel is the only outward means of revealing Christ and saving grace, and it is abundantly sufficient for that purpose. Yet to be born again, brought to life or regenerated, those who are dead in trespasses also must have an effectual, irresistible work of the Holy Spirit in every part of their souls to produce in them a new spiritual life.<sup>8</sup>  Without this no other means will bring about their conversion to God.<sup>9</sup>

  <sup>8</sup>[Psalms 110:3](/get-passage/Psalms+110:3); [1 Corinthians 2:14](/get-passage/1+Corinthians+2:14); [Ephesians 1:19-20](/get-passage/Ephesians+1:19-20)
  <sup>9</sup>[John 6:44](/get-passage/John+6:44); [2 Corinthians 4:4-6](/get-passage/2+Corinthians+4:4-6)


id: ��y]�{���/�0��
type: lbc
name: London Baptist Confession
label: LBC21
content:
  ## Chapter 21 - Christian Liberty and Liberty of Conscience

  1. The liberty Christ has purchased for believers under the gospel is found in their freedom from the guilt of sin, the condemning wrath of God, and the severity and curse of the law.<sup>1</sup> It also includes their deliverance from this present evil age,<sup>2</sup> bondage to Satan,<sup>3</sup> the dominion of sin,<sup>4</sup> the suffering of afflictions,<sup>5</sup> the fear and sting of death, the victory of the grave,<sup>6</sup> and everlasting damnation.<sup>7</sup>  In addition, it includes their free access to God and their obedience to him, not from slavish fear<sup>8</sup> but from a childlike love and willing mind.<sup>9</sup>

  All these liberties were also enjoyed in their essence by believers under the law.<sup>10</sup>  But under the New Testament the liberty of Christians is further expanded. They are free from the yoke of the ceremonial law to which the Jewish congregation was subjected; they have greater confidence of access to the throne of grace; and they have a fuller supply of God’s free Spirit than believers under the law usually experienced.<sup>11</sup>

  <sup>1</sup>[Galatians 3:13](/get-passage/Galatians+3:13)
  <sup>2</sup>[Galatians 1:4](/get-passage/Galatians+1:4)
  <sup>3</sup>[Acts 26:18](/get-passage/Acts+26:18)
  <sup>4</sup>[Romans 8:3](/get-passage/Romans+8:3)
  <sup>5</sup>[Romans 8:28](/get-passage/Romans+8:28)
  <sup>6</sup>[1 Corinthians 15:54-57](/get-passage/1+Corinthians+15:54-57)
  <sup>7</sup>[2 Thessalonians 1:10](/get-passage/2+Thessalonians+1:10)
  <sup>8</sup>[Romans 8:15](/get-passage/Romans+8:15)
  <sup>9</sup>[Luke 1:73-75](/get-passage/Luke+1:73-75); [1 John 4:18](/get-passage/1+John+4:18)
  <sup>10</sup>[Galatians 3:9](/get-passage/Galatians+3:9), 14
  <sup>11</sup>[John 7:38-39](/get-passage/John+7:38-39); [Hebrews 10:19-21](/get-passage/Hebrews+10:19-21)

  2. God alone is Lord of the conscience,<sup>12</sup> and he has left it free from human doctrines and commandments that are in any way contrary to his word or not contained in it.<sup>13</sup> So, believing such doctrines, or obeying such commands out of conscience, is a betrayal of true liberty of conscience.<sup>14</sup>  Requiring implicit faith or absolute and blind obedience destroys liberty of conscience and reason as well.<sup>15</sup>

  <sup>12</sup>[James 4:12](/get-passage/James+4:12); [Romans 14:4](/get-passage/Romans+14:4)
  <sup>13</sup>[Acts 4:19](/get-passage/Acts+4:19), 29; [1 Corinthians 7:23](/get-passage/1+Corinthians+7:23); [Matthew 15:9](/get-passage/Matthew+15:9)
  <sup>14</sup>[Colossians 2:20-23](/get-passage/Colossians+2:20-23)
  <sup>15</sup>[1 Corinthians 3:5](/get-passage/1+Corinthians+3:5); [2 Corinthians 1:24](/get-passage/2+Corinthians+1:24)

  3. Those who use Christian liberty as an excuse to practice any sin or nurture any sinful desire pervert the main objective of the grace of the gospel to their own destruction,<sup>16</sup> and they completely destroy the purpose of Christian liberty. This purpose is that we, having been delivered from the hands of all our enemies, may serve the Lord without fear, in holiness and righteousness before him, all the days of our lives.<sup>17</sup>

  <sup>16</sup>[Romans 6:1-2](/get-passage/Romans+6:1-2)
  <sup>17</sup>[Galatians 5:13](/get-passage/Galatians+5:13); [2 Peter 2:18-21](/get-passage/2+Peter+2:18-21)


id: ��y]�{���/�1K��
type: lbc
name: London Baptist Confession
label: LBC22
content:
  ## Chapter 22 - Religious Worship and the Sabbath Day

  1. The light of nature demonstrates that there is a God who has lordship and sovereignty over all. He is just and good and does good to everyone. Therefore, he should be feared, loved, praised, called on, trusted in, and served—with all the heart and all the soul and all the strength.<sup>1</sup>  But the acceptable way to worship the true God is instituted by him,<sup>2</sup> and it is delimited by his own revealed will. Thus, he may not be worshipped according to human imagination or inventions or the suggestions of Satan, nor through any visible representations, nor in any other way that is not prescribed in the Holy Scriptures.<sup>3</sup>

  <sup>1</sup>[Jeremiah 10:7](/get-passage/Jeremiah+10:7); [Mark 12:33](/get-passage/Mark+12:33)
  <sup>2</sup>[Deuteronomy 12:32](/get-passage/Deuteronomy+12:32)
  <sup>3</sup>[Exodus 20:4-6](/get-passage/Exodus+20:4-6)

  2. Religious worship is to be given to God the Father, Son, and Holy Spirit and to him alone<sup>4</sup>—not to angels, saints, or any other creatures.<sup>5</sup>  Since the fall, worship is not to be given without a mediator<sup>6</sup> nor through any mediation other than of Christ alone.<sup>7</sup>

  <sup>4</sup>[Matthew 4:9-10](/get-passage/Matthew+4:9-10); [John 5:23](/get-passage/John+5:23); [Matthew 28:19](/get-passage/Matthew+28:19)
  <sup>5</sup>[Romans 1:25](/get-passage/Romans+1:25); [Colossians 2:18](/get-passage/Colossians+2:18); [Revelation 19:10](/get-passage/Revelation+19:10)
  <sup>6</sup>[John 14:6](/get-passage/John+14:6)
  <sup>7</sup>[1 Timothy 2:5](/get-passage/1+Timothy+2:5)

  3. Prayer with thanksgiving is an element of natural worship and so is required by God of everyone.<sup>8</sup> But to be acceptable, it must be made in the name of the Son,<sup>9</sup> by the help of the Spirit,<sup>10</sup> according to his will.<sup>11</sup>  It must be accompanied by understanding, reverence, humility, fervor, faith, love, and perseverance. Prayer with others must be in a language that is understood.<sup>12</sup>

  <sup>8</sup>[Psalms 95:1-7](/get-passage/Psalms+95:1-7); [65:2](/get-passage/Psalms+65:2)
  <sup>9</sup>[John 14:13-14](/get-passage/John+14:13-14)
  <sup>10</sup>[Romans 8:26](/get-passage/Romans+8:26)
  <sup>11</sup>[1 John 5:14](/get-passage/1+John+5:14)
  <sup>12</sup>[1 Corinthians 14:16-17](/get-passage/1+Corinthians+14:16-17)

  4. Prayer is to be made for lawful things and for all kinds of people who are alive now or will live later.<sup>13</sup>  But prayer should not be made for the dead<sup>14</sup> nor for those known to have sinned the sin that leads to death.<sup>15</sup>

  <sup>13</sup>[1 Timothy 2:1-2](/get-passage/1+Timothy+2:1-2); [2 Samuel 7:29](/get-passage/2+Samuel+7:29)
  <sup>14</sup>[2 Samuel 12:21-23](/get-passage/2+Samuel+12:21-23)
  <sup>15</sup>[1 John 5:16](/get-passage/1+John+5:16)

  5. The elements of religious worship of God include reading the Scriptures,<sup>16</sup> preaching and hearing the Word of God,<sup>17</sup> teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord,<sup>18</sup> as well as the administration of baptism<sup>19</sup> and the Lord’s supper.<sup>20</sup>  They must be performed out of obedience to him, with understanding, faith, reverence, and godly fear. Also, purposeful acts of humblinga with fasting<sup>21</sup> and times of  thanksgiving should be observed on special occasions in a holy and religious manner.<sup>22</sup>

  asolemn humiliation
  <sup>16</sup>[1 Timothy 4:13](/get-passage/1+Timothy+4:13)
  <sup>17</sup>[2 Timothy 4:2](/get-passage/2+Timothy+4:2); [Luke 8:18](/get-passage/Luke+8:18)
  <sup>18</sup>[Colossians 3:16](/get-passage/Colossians+3:16); [Ephesians 5:19](/get-passage/Ephesians+5:19)
  <sup>19</sup>[Matthew 28:19-20](/get-passage/Matthew+28:19-20)
  <sup>20</sup>[1 Corinthians 11:26](/get-passage/1+Corinthians+11:26)
  <sup>21</sup>[Esther 4:16](/get-passage/Esther+4:16); [Joel 2:12](/get-passage/Joel+2:12)
  <sup>22</sup>[Exodus 15:1-19](/get-passage/Exodus+15:1-19), Psalms 107

  6. Under the gospel, neither prayer nor any other part of religious worship is now restricted to or made more acceptable by the place where it is done or toward which it is directed. Instead, God is to be worshipped everywhere in spirit and in truth<sup>23</sup>—daily<sup>24</sup> in each family<sup>25</sup> and privately by each individual.<sup>26</sup>  Also, more formalb worship is to be performed in public assemblies, and these must not be carelessly or deliberately neglected or forsaken, when God by his word or providence calls us to them.<sup>27</sup>

  bsolemn
  <sup>23</sup>[John 4:21](/get-passage/John+4:21); [Malachi 1:11](/get-passage/Malachi+1:11); [1 Timothy 2:8](/get-passage/1+Timothy+2:8)
  <sup>24</sup>[Matthew 6:11](/get-passage/Matthew+6:11); [Psalms 55:17](/get-passage/Psalms+55:17)
  <sup>25</sup>[Acts 10:2](/get-passage/Acts+10:2)
  <sup>26</sup>[Matthew 6:6](/get-passage/Matthew+6:6)
  <sup>27</sup>[Hebrews 10:25](/get-passage/Hebrews+10:25); [Acts 2:42](/get-passage/Acts+2:42)

  7. It is the law of nature that in general a portion of time specified by God should be set apart for the worship of God. So by his Word, in a positive-moral and perpetual commandment that obligates everyone in every age, he has specifically appointed one day in seven for a sabbath to be kept holy to him.<sup>28</sup>  From the beginning of the world to the resurrection of Christ the appointed day was the last day of the week. After the resurrection of Christ it was changed to the first day of the week, which is called the Lord’s Day.<sup>29</sup>   This day is to be kept to the end of the age as the Christian Sabbath, since the observance of the last day of the week has been abolished.

  <sup>28</sup>[Exodus 20:8](/get-passage/Exodus+20:8)
  <sup>29</sup>[1 Corinthians 16:1-2](/get-passage/1+Corinthians+16:1-2); [Acts 20:7](/get-passage/Acts+20:7); [Revelation 1:10](/get-passage/Revelation+1:10)

  8. The Sabbath is kept holy to the Lord when people have first prepared their hearts appropriately and arranged their everyday affairs in advance. Then they observe a holy rest all day from their own works, words and thoughts about their secular employment and recreation.<sup>30</sup>  Not only that, but they also fill the whole time with public and private acts of worship and the duties of necessity and mercy.<sup>31</sup>

  <sup>30</sup>[Isaiah 58:13](/get-passage/Isaiah+58:13); [Nehemiah 13:15-22](/get-passage/Nehemiah+13:15-22)
  <sup>31</sup>[Matthew 12:1-13](/get-passage/Matthew+12:1-13)


id:
  ��y]�}��
  I��|

type: lbc
name: London Baptist Confession
label: LBC23
content:
  ## Chapter 23 – Lawful Oaths and Vows

  1. A lawful oath is an element of religious worship in which a person swearing in truth, righteousness, and judgment solemnly calls God to witness what is sworn<sup>1</sup> and to judge the one swearing according to the truth or falsity of it.<sup>2</sup>

  <sup>1</sup>[Exodus 20:7](/get-passage/Exodus+20:7); [Deuteronomy 10:20](/get-passage/Deuteronomy+10:20); [Jeremiah 4:2](/get-passage/Jeremiah+4:2)
  <sup>2</sup>[2 Chronicles 6:22-23](/get-passage/2+Chronicles+6:22-23)

  2. People should swear by the name of God alone and only with the utmost holy fear and reverence. Therefore to swear an empty or ill-advised oath by that glorious and awe-inspiring name, or to swear at all by anything else, is sinful and to be abhorred.<sup>3</sup>  Yet in weighty and significant matters, an oath is authorized by the Word of God to confirm truth and end all conflict.<sup>4</sup>  So a lawful oath should be taken when it is required by legitimate authority in such circumstances.<sup>5</sup>

  <sup>3</sup>[Matthew 5:34-37](/get-passage/Matthew+5:34-37); [James 5:12](/get-passage/James+5:12)
  <sup>4</sup>[Hebrews 6:16](/get-passage/Hebrews+6:16); [2 Corinthians 1:23](/get-passage/2+Corinthians+1:23)
  <sup>5</sup>[Nehemiah 13:25](/get-passage/Nehemiah+13:25)

  3. Whoever takes an oath authorized by the Word of God should consider with due gravity the seriousness of such a weighty act and to affirm nothing in it except what one knows to be true. For the Lord is provoked by ill-advised, false, and empty oaths, and because of them this land mourns.<sup>6</sup>

  <sup>6</sup>[Leviticus 19:12](/get-passage/Leviticus+19:12); [Jeremiah 23:10](/get-passage/Jeremiah+23:10)

  4. An oath is to be expressed in the plain and ordinary meaning of the words, without any ambiguity or mental reservation.<sup>7</sup>

  <sup>7</sup>[Psalms 24:4](/get-passage/Psalms+24:4)

  5. A vow must not be made to any creature but to God alone. Vows should be made and performed with the most conscientious care and faithfulness.<sup>8</sup>  However, Roman Catholic monastical vows of perpetual single life,<sup>9</sup> professed poverty,<sup>10</sup> and obedience to monastic rules, are by no means steps to higher perfection. Instead, they are superstitious and sinful snares in which Christians may not entangle themselves.<sup>11</sup>

  <sup>8</sup>[Psalms 76:11](/get-passage/Psalms+76:11); [Genesis 28:20-22](/get-passage/Genesis+28:20-22)
  <sup>9</sup>[1 Corinthians 7:2](/get-passage/1+Corinthians+7:2), 9
  <sup>10</sup>[Ephesians 4:28](/get-passage/Ephesians+4:28)
  <sup>11</sup>[Matthew 19:11](/get-passage/Matthew+19:11)


id:
  ��y]�}��
  I�6

type: lbc
name: London Baptist Confession
label: LBC24
content:
  ## Chapter 24 - Civil Government

  1. God, the supreme Lord and King of the whole world, has ordained civil authorities to be under him and over the people, for his own glory and the public good. For this purpose he has armed them with the power of the sword, to defend and encourage those who do good and to punish evildoers.<sup>1</sup>

  <sup>1</sup>[Romans 13:1-4](/get-passage/Romans+13:1-4)

  2. Christians may lawfully accept and carry out the duties of public office when called to do so. In performing their office they must especially maintain justice and peace,<sup>2</sup> according to the wholesome laws of each kingdom or other political entity. To carry out these duties they are authorized now under the New Testament to wage war in just and necessary situations.<sup>3</sup>

  <sup>2</sup>[2 Samuel 23:3](/get-passage/2+Samuel+23:3); [Psalms 82:3-4](/get-passage/Psalms+82:3-4)
  <sup>3</sup>[Luke 3:14](/get-passage/Luke+3:14)

  3. Because civil authorities are established by God for the purposes stated, we should submit in the Lord to them in everything lawful that they require. We should submit not only for fear of punishment but also for the sake of conscience.<sup>4</sup>  We ought to make requests and prayers for kings and everyone in authority, so that under their rule we may live a quiet and peaceful life in all godliness and honesty.<sup>5</sup>

  <sup>4</sup>[Romans 13:5-7](/get-passage/Romans+13:5-7); [1 Peter 2:17](/get-passage/1+Peter+2:17)
  <sup>5</sup>[1 Timothy 2:1-2](/get-passage/1+Timothy+2:1-2)


id: ��y]�|���ϱ�t��
type: lbc
name: London Baptist Confession
label: LBC25
content:
  ## Chapter 25 - Marriage

  1. Marriage is to be between one man and one woman. A man must not have more than one wife nor a woman more than one husband at the same time.<sup>1</sup>

  <sup>1</sup>[Genesis 2:24](/get-passage/Genesis+2:24); [Malachi 2:15](/get-passage/Malachi+2:15); [Matthew 19:5-6](/get-passage/Matthew+19:5-6)

  2. Marriage was ordained for the mutual help of husband and wife,<sup>2</sup> for the increase of humanity with legitimate offspring,<sup>3</sup> and for the prevention of immorality.<sup>4</sup>

  <sup>2</sup>[Genesis 2:18](/get-passage/Genesis+2:18)
  <sup>3</sup>[Genesis 1:28](/get-passage/Genesis+1:28)
  <sup>4</sup>[1 Corinthians 7:2](/get-passage/1+Corinthians+7:2), 9

  3. Everyone who is able to give rational consent may marry.<sup>5</sup>  Yet Christians are to marry in the Lord.<sup>6</sup>  Therefore, those who profess the true religion should not marry unbelievers or idolaters. Nor should the godly be unequally yoked by marrying those who lead evil lives or hold to damnable heresy.<sup>7</sup>

  <sup>5</sup>[Hebrews 13:4](/get-passage/Hebrews+13:4); [1 Timothy 4:3](/get-passage/1+Timothy+4:3)
  <sup>6</sup>[1 Corinthians 7:39](/get-passage/1+Corinthians+7:39)
  <sup>7</sup>[Nehemiah 13:25-27](/get-passage/Nehemiah+13:25-27)

  4. Marriage should not occur within the degrees of blood relationship or kinship that are forbidden in the Word.<sup>8</sup>  These incestuous marriages can never be made lawful, so that the individuals may live together as husband and wife, by any human law or consent of the parties involved.<sup>9</sup>

  <sup>8</sup>[Leviticus 18](/get-passage/Leviticus+18)
  <sup>9</sup>[Mark 6:18](/get-passage/Mark+6:18); [1 Corinthians 5:1](/get-passage/1+Corinthians+5:1)


id: ��y]�|���ϱ�87k
type: lbc
name: London Baptist Confession
label: LBC26
content:
  ## Chapter 26 - The Church

  1. The catholic—that is, universal—church may be called invisible with respect to the internal work of the Spirit and truth of grace. It consists of the full number of the elect who have been, are, or will be gathered into one under Christ her head. The church is the spouse, the body, the fullness of him who fills all in all.<sup>1</sup>

  <sup>1</sup>[Hebrews 12:23](/get-passage/Hebrews+12:23); [Colossians 1:18](/get-passage/Colossians+1:18); [Ephesians 1:10](/get-passage/Ephesians+1:10), [22-23](/get-passage/Ephesians+1:22-23); [Ephesians 5:23](/get-passage/Ephesians+5:23), 27, 32

  2. All people throughout the world who profess the faith of the gospel and obedience to God through Christ in keeping with the gospel are and may be called visible saints,<sup>2</sup> as long as they do not destroy their own profession by any foundational errors or unholy living. All locala congregations ought to be made up of these.<sup>3</sup>

  aparticular (rendered “local” throughout this chapter)
  <sup>2</sup>[1 Corinthians 1:2](/get-passage/1+Corinthians+1:2); [Acts 11:26](/get-passage/Acts+11:26)
  <sup>3</sup>[Romans 1:7](/get-passage/Romans+1:7); [Ephesians 1:20-22](/get-passage/Ephesians+1:20-22)

  3. The purest churches under heaven are subject to mixture and error.<sup>4</sup> Some have degenerated so much that they have ceased to be churches of Christ and have become synagogues of Satan.<sup>5</sup> Nevertheless, Christ always has had and will have in this world to the very end a kingdom of those who believe in him and profess his name.<sup>6</sup>

  <sup>4</sup>[1 Corinthians 5](/get-passage/1+Corinthians+5); [Revelation 2](/get-passage/Revelation+2); [Revelation 3](/get-passage/Revelation+3)
  <sup>5</sup>[Revelation 18:2](/get-passage/Revelation+18:2); [2 Thessalonians 2:11-12](/get-passage/2+Thessalonians+2:11-12)
  <sup>6</sup>[Matthew 16:18](/get-passage/Matthew+16:18); [Psalms 72:17](/get-passage/Psalms+72:17); [Psalm 102:28](/get-passage/Psalm+102:28); [Revelation 12:17](/get-passage/Revelation+12:17)

  4. The Lord Jesus Christ is the head of the church. By the Father’s appointment, all authority is conferred on him in a supreme and sovereign manner to call, institute, order and govern the church.<sup>7</sup>  The Pope of Roman Catholicism cannot in any sense be head of the church; rather, he is the antichrist, the man of lawlessness, and the son of destruction, who exalts himself in the church against Christ and all that is called God. The Lord will destroy him with the brightness of his coming.<sup>8</sup>

  <sup>7</sup>[Colossians 1:18](/get-passage/Colossians+1:18); [Matthew 28:18-20](/get-passage/Matthew+28:18-20); [Ephesians 4:11-12](/get-passage/Ephesians+4:11-12)
  <sup>8</sup>[2 Thessalonians 2:2-9](/get-passage/2+Thessalonians+2:2-9).

  5. In exercising the authority entrusted to him, the Lord Jesus, through the ministry of his Word,  by his Spirit, calls to himself out of the world those who are given to him by his Father.<sup>9</sup>  They are called so that they will live before him in all the ways of obedience that he prescribes for them in his Word.<sup>10</sup>  Those who are called he commands to live together in locala societies, or churches, for their mutual edification and the fitting conduct of public worship that he requires of them while they are in the world.<sup>11</sup>

  <sup>9</sup>[John 10:16](/get-passage/John+10:16); [John 12:32](/get-passage/John+12:32)
  <sup>10</sup>[Matthew 28:20](/get-passage/Matthew+28:20)
  <sup>11</sup>[Matthew 18:15-20](/get-passage/Matthew+18:15-20)

  6. The members of these churches are saints by calling, visibly displaying and demonstrating in and by their profession and life their obedience to the call of Christ.<sup>12</sup>  They willingly agree to live together according to Christ’s instructions, giving themselves to the Lord and to one another by the will of God, with the stated purpose of following the ordinances of the Gospel.<sup>13</sup>

  12Romans 1:7; [1 Corinthians 1:2](/get-passage/1+Corinthians+1:2)
  <sup>13</sup>[Acts 2:41-42](/get-passage/Acts+2:41-42); [Acts 5:13-14](/get-passage/Acts+5:13-14); [2 Corinthians 9:13](/get-passage/2+Corinthians+9:13)

  7. To every church gathered in this way, conforming to Christ’s mind as declared in his Word, he has given all power and authority that is in any way necessary to conduct the form of worship and discipline that he has instituted for them to observe. He has also given them commands and rules to use and carry out that power rightly and properly.<sup>14</sup>

  <sup>14</sup>[Matthew 18:17-18](/get-passage/Matthew+18:17-18); [1 Corinthians 5:4-5](/get-passage/1+Corinthians+5:4-5); [1 Corinthians 5:13](/get-passage/1+Corinthians+5:13); [2 Corinthians 2:6-8](/get-passage/2+Corinthians+2:6-8)

  8. A locala church, gathered and fully organized according to the mind of Christ, consists of officers and members. The officers appointed by Christ are overseers or elders, and deacons. They are to be chosen and set apart by the church called and gathered in this way, for the distinctive purpose of administering ordinances and for carrying out any other power or duty Christ entrusts them with or calls them to. This pattern is to be continued to the end of the age.<sup>15</sup>

  <sup>15</sup>[Acts 20:17](/get-passage/Acts+20:17), 28; [Philippians 1:1](/get-passage/Philippians+1:1)

  9. Christ has appointed the way to call someone prepared and gifted by the Holy Spirit to the office of overseer or elder in a church. He must be chosen by the collective vote of the church itself.<sup>16</sup>  He must then be solemnly set apart by fasting and prayer. The body of elders of the church must lay hands on him if there are any already in place.<sup>17</sup>  A deacon must be chosen by the same kind of vote and set apart by prayer and laying on of hands as well.<sup>18</sup>

  <sup>16</sup>[Acts 14:23](/get-passage/Acts+14:23)
  <sup>17</sup>[1 Timothy 4:14](/get-passage/1+Timothy+4:14)
  <sup>18</sup>[Acts 6:3-6](/get-passage/Acts+6:3-6)

  10. The work of pastors is to give constant attention to the service of Christ in his churches in the ministry of the word and prayer. They are to watch over the souls of church members as those who must give an account to Christ.<sup>19</sup>  The churches to whom they minister must not only give them all due respect but also must share with them from all their good things according to their ability.<sup>20</sup>  They must do this so their pastors may have a comfortable living without having to be entangled in secular matters<sup>21</sup> and so they can show hospitality to others.<sup>22</sup>  This is required by the law of nature and by the explicit command of our Lord Jesus, who has ordained that those who preach the Gospel should earn their living by the Gospel.<sup>23</sup>

  <sup>19</sup>[Acts 6:4](/get-passage/Acts+6:4); [Hebrews 13:17](/get-passage/Hebrews+13:17)
  <sup>20</sup>[1 Timothy 5:17-18](/get-passage/1+Timothy+5:17-18); [Galatians 6:6-7](/get-passage/Galatians+6:6-7)
  <sup>21</sup>[2 Timothy 2:4](/get-passage/2+Timothy+2:4)
  <sup>22</sup>[1 Timothy 3:2](/get-passage/1+Timothy+3:2)
  <sup>23</sup>[1 Corinthians 9:6-14](/get-passage/1+Corinthians+9:6-14)

  11. Although overseers or pastors of churches must be engaged in preaching the word as a function of their office, yet the work of preaching the word is not totally restricted to them. Others who are also gifted and prepared by the Holy Spirit for it and approved and called by the church may and should preach.<sup>24</sup>

  <sup>24</sup>[Acts 11:19-21](/get-passage/Acts+11:19-21); [1 Peter 4:10-11](/get-passage/1+Peter+4:10-11)

  12. All believers are obligated to join themselves to local churches when and where they have the opportunity. Likewise, all who are admitted to the privileges of a church are also subject to the discipline and government of it, according to the rule of Christ.<sup>25</sup>

  <sup>25</sup>[1 Thessalonians 5:14](/get-passage/1+Thessalonians+5:14); [2 Thessalonians 3:6](/get-passage/2+Thessalonians+3:6), 14-15

  13. Church members who have been offended and have performed their duty concerning the person by which they are offended, should not disrupt any church action or absent themselves from the assemblies of the church or administration of any ordinances because of the offence at any of their fellow members. Instead, they should look to Christ in the further action of the church.<sup>26</sup>

  <sup>26</sup>[Matthew 18:15-17](/get-passage/Matthew+18:15-17); [Ephesians 4:2-3](/get-passage/Ephesians+4:2-3)

  14. Every church and all its members are obligated to pray continually for the good and prosperity of all churches of Christ in every place.<sup>27</sup>  They must also—at every opportunity within the limits of their stations and callings—exercise their gifts and graces to benefit every church. Also, when churches are raised up by the providence of God, insofar as they enjoy opportunity and favorable circumstances for it, they should have fellowship<sup>c</sup> among themselves for their peace, growth in love, and mutual edification.<sup>28</sup>

  <sup>c</sup>communion, implying formal association
  <sup>27</sup>[Ephesians 6:18](/get-passage/Ephesians+6:18); [Psalms 122:6](/get-passage/Psalms+122:6)
  <sup>28</sup>[Romans 16:1-2](/get-passage/Romans+16:1-2); [3 John 8-10](/get-passage/3+John+1:8-10)

  15. Cases of difficulties or differences—doctrinal or administrative—may arise, touching on the peace, union, and edification of all churches in general or an individual church. Other cases may occur when a member or members of a church are injured in or by disciplinary action that is not in keeping with truth and order. In such cases, it is according to the mind of Christ for many churches having fellowshipc together to meet through their messengers to consider and give their advice concerning the issue in dispute and to report their advice to all the churches concerned.<sup>29</sup> Nevertheless, these assembled messengers are not entrusted with any church authority, strictly speaking. Neither do they have any jurisdiction over the churches themselves, to exercise any discipline either over any churches or individuals or to impose their decision on the churches or officers.<sup>30</sup>

  <sup>29</sup>[Acts 15:2-6](/get-passage/Acts+15:2-6), [22-25](/get-passage/Acts+15:22-25)
  <sup>30</sup>[2 Corinthians 1:24](/get-passage/2+Corinthians+1:24); [1 John 4:1](/get-passage/1+John+4:1)


id: ��y]�u���E_ь
type: lbc
name: London Baptist Confession
label: LBC27
content:
  ## Chapter 27 - The Communion of Saints

  1. All saints are united to Jesus Christ their head by his Spirit and by faith, although this does not make them one person with him. They have fellowship in his graces, sufferings, death, resurrection, and glory.<sup>1</sup>  Since they are united to one another in love, they have communion in each other’s gifts and graces<sup>2</sup> and are obligated to carry out these duties, both public and private, in an orderly way to promote their mutual good, both in the inner and outer aspects of their lives.<sup>3</sup>

  <sup>1</sup>[1 John 1:3](/get-passage/1+John+1:3); [John 1:16](/get-passage/John+1:16); [Philippians 3:10](/get-passage/Philippians+3:10); [Romans 6:5-6](/get-passage/Romans+6:5-6)
  <sup>2</sup>[Ephesians 4:15-16](/get-passage/Ephesians+4:15-16); [1 Corinthians 12:7](/get-passage/1+Corinthians+12:7); [1 Corinthians 3:21-23](/get-passage/1+Corinthians+3:21-23)
  <sup>3</sup>[1 Thessalonians 5:11](/get-passage/1+Thessalonians+5:11), 14; [Romans 1:12](/get-passage/Romans+1:12); [1 John 3:17-18](/get-passage/1+John+3:17-18); [Galatians 6:10](/get-passage/Galatians+6:10)

  2. Saints by profession are obligated to maintain a holy fellowship and communion in worshiping God and in performing other spiritual services that promote their mutual edification.<sup>4</sup>  They are to aid each other in material things according to their various abilities and needs.<sup>5</sup>  They should especially exercise communion in the relationships they have in their families<sup>6</sup> and churches.<sup>7</sup>  Yet the rule of the gospel also directs them, as God provides opportunity, to extend their sharing to the whole household of faith, to all those who in every place call upon the name of the Lord Jesus. Nevertheless, their communion with one another as saints does not take away or infringe on the title or individual ownership that people have in their goods and possessions.<sup>8</sup>

  <sup>4</sup>[Hebrews 10:24-25](/get-passage/Hebrews+10:24-25); [Hebrews 3:12-13](/get-passage/Hebrews+3:12-13)
  <sup>5</sup>[Acts 11:29-30](/get-passage/Acts+11:29-30)
  <sup>6</sup>[Ephesians 6:4](/get-passage/Ephesians+6:4)
  <sup>7</sup>[1 Corinthians 12:14-27](/get-passage/1+Corinthians+12:14-27)
  <sup>8</sup>[Acts 5:4](/get-passage/Acts+5:4); [Ephesians 4:28](/get-passage/Ephesians+4:28)


id: ��y]�u���E_�X
type: lbc
name: London Baptist Confession
label: LBC28
content:
  ## Chapter 28 - Baptism and the Lord’s Supper

  1. Baptism and the Lord’s Supper are ordinances of positive and sovereign institution. They are appointed by the Lord Jesus the only lawgiver and are to be continued in his church to the end of the age.<sup>1</sup>

  <sup>1</sup>[Matthew 28:19-20](/get-passage/Matthew+28:19-20); [1 Corinthians 11:26](/get-passage/1+Corinthians+11:26)

  2. These holy appointments are to be administered only by those who are qualified and called to administer them, according to the commission of Christ.<sup>2</sup>

  <sup>2</sup>[Matthew 28:19](/get-passage/Matthew+28:19); [1 Corinthians 4:1](/get-passage/1+Corinthians+4:1)


id: ��y]�u���E_�!+z
type: lbc
name: London Baptist Confession
label: LBC29
content:
  ## Chapter 29 - Baptism

  1. Baptism is an ordinance of the New Testament, ordained by Jesus Christ. To those baptized it is a sign of their fellowship with him in his death and resurrection, of their being grafted into him,<sup>1</sup> of remission of sins,<sup>2</sup> and of submitting themselves to God through Jesus Christ to live and walk in newness of life.<sup>3</sup>

  <sup>1</sup>[Romans 6:3-5](/get-passage/Romans+6:3-5); [Colossians 2:12](/get-passage/Colossians+2:12); [Galatians 3:27](/get-passage/Galatians+3:27)
  <sup>2</sup>[Mark 1:4](/get-passage/Mark+1:4); [Acts 22:16](/get-passage/Acts+22:16). <sup>3</sup>[Romans 6:4](/get-passage/Romans+6:4)

  2. Those who personally profess repentance toward God and faith in and obedience to our Lord Jesus Christ are the only proper subjects of this ordinance.<sup>4</sup>

  <sup>4</sup>[Mark 16:16](/get-passage/Mark+16:16); [Acts 8:36-37](/get-passage/Acts+8:36-37); [Acts 2:41](/get-passage/Acts+2:41); [Acts 8:12](/get-passage/Acts+8:12); [Acts 18:8](/get-passage/Acts+18:8)

  3. The outward element to be used in this ordinance is water, in which the individual is to be baptized in the name of the Father, and of the Son, and of the Holy Spirit.<sup>5</sup>

  <sup>5</sup>[Matthew 28:19-20](/get-passage/Matthew+28:19-20); [Acts 8:38](/get-passage/Acts+8:38)

  4. Immersion, or dipping of the person in water, is necessary for this ordinance to be administered properly.<sup>6</sup>

  <sup>6</sup>[Matthew 3:16](/get-passage/Matthew+3:16); [John 3:23](/get-passage/John+3:23)


id: ��y]�|d��4�[2x�
type: lbc
name: London Baptist Confession
label: LBC3
content:
  ## Chapter 3 - God’s Decree

  1. From all eternity God decreed everything that occurs, without reference to anything outside himself.<sup>1</sup> He did this by the perfectly wise and holy counsel of his own will, freely and unchangeably. Yet God did this in such a way that he is neither the author of sin nor has fellowship with any in their sin.<sup>2</sup> This decree does not violate the will of the creature or take away the free working or contingency of second causes. On the contrary, these are established by God’s decree.<sup>3</sup> In this decree God’s wisdom is displayed in directing all things, and his power and faithfulness are demonstrated in accomplishing his decree.<sup>4</sup>

  <sup>1</sup>[Isaiah 46:10](/get-passage/Isaiah+46:10); [Ephesians 1:11](/get-passage/Ephesians+1:11); [Hebrews 6:17](/get-passage/Hebrews+6:17); [Romans 9:15-18](/get-passage/Romans+9:15-18)
  <sup>2</sup>[James 1:13](/get-passage/James+1:13); [1 John 1:5](/get-passage/1 John+1:5)
  <sup>3</sup>[Acts 4:27-28](/get-passage/Acts+4:27-28); [John 19:11](/get-passage/John+19:11)
  <sup>4</sup>[Numbers 23:19](/get-passage/Numbers+23:19); [Ephesians 1:3-5](/get-passage/Ephesians+1:3-5)

  2. God knows everything that could happen under any given conditions.<sup>5</sup> However, his decree of anything is not based on foreseeing it in the future or foreseeing that it would occur under such conditions.<sup>6</sup>

  <sup>5</sup>[Acts 15:18](/get-passage/Acts+15:18)
  <sup>6</sup>[Romans 9:11-18](/get-passage/Romans+9:11-18)

  3. By God’s decree, and for the demonstration of his glory, some human beings and angels are predestined (or foreordained) to eternal life through Jesus Christ,<sup>7</sup> to the praise of his glorious grace.<sup>8<sup> Others are left to live in their sin, leading to their just condemnation, to the praise of his glorious justice.<sup>9</sup>

  <sup>7</sup>[1 Timothy 5:21](/get-passage/1 Timothy+5:21); [Matthew 25:34](/get-passage/Matthew+25:34)
  <sup>8</sup>[Ephesians 1:5-6](/get-passage/Ephesians+1:5-6)
  <sup>9</sup>[Romans 9:22-23](/get-passage/Romans+9:22-23); [Jude 4](/get-passage/Jude+4)

  4. These predestined and foreordained angels and people are individually and unchangeably designated, and their number is so certain and definite that it cannot be either increased or decreased.<sup>10</sup>

  <sup>10</sup>[2 Timothy 2:19](/get-passage/2 Timothy+2:19); [John 13:18](/get-passage/John+13:18)

  5. Those people who are predestined to life were chosen by God before the foundation of the world, according to his eternal and unchangeable purpose and the secret counsel and good pleasure of his will. He chose them in Christ for eternal glory, purely as a result of his free grace and love,<sup>11</sup> without anything else about them serving as a condition or cause moving him to do so.<sup>12</sup>

  <sup>11</sup>[Ephesians 1:4-11](/get-passage/Ephesians+1:4-11); [Romans 8:30](/get-passage/Romans+8:30); [2 Timothy 1:9](/get-passage/2 Timothy+1:9); [1 Thessalonians 5:9](/get-passage/1+Thessalonians+5:9)
  <sup>12</sup>[Romans 9:13-16](/get-passage/Romans+9:13-16); [Ephesians 2:5-12](/get-passage/Ephesians+2:5-12)

  6. Just as God has appointed the elect to glory, so he has by the eternal and completely free purpose of his will foreordained all the means.<sup>13</sup> Therefore, those who are elected, being fallen in Adam, are redeemed by Christ<sup>14</sup> and effectually called to faith in Christ by his Spirit working at the appropriate time. They are justified, adopted, sanctified,<sup>15</sup> and kept by his power through faith to salvation.<sup>16</sup>  No one but the elect are redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved.<sup>17</sup>

  <sup>13</sup>[1 Peter 1:2](/get-passage/1 Peter+1:2); [2 Thessalonians 2:13](/get-passage/2+Thessalonians+2:13)
  <sup>14</sup>[1 Thessalonians 5:9-10](/get-passage/1+Thessalonians+5:9-10)
  <sup>15</sup>[Romans 8:30](/get-passage/Romans+8:30-); [2 Thessalonians 2:13](/get-passage/2+Thessalonians+2:13-)
  <sup>16</sup>[1 Peter 1:5](/get-passage/1+Peter+1:5)
  <sup>17</sup>[John 6:64](/get-passage/John+6:64); [10:26](/get-passage/John+10:26); [17:9](/get-passage/John+17:9)

  7. The doctrine of the high mystery of predestination is to be handled with special prudence and care so that those heeding the will of God revealed in his Word and obeying him may be assured of their eternal election by the certainty of their effectual calling.<sup>18</sup> In this way this doctrine will give reasons for praise,<sup>19</sup> reverence, and admiration of God, as well as humility,<sup>20</sup> diligence and rich comfort to all who sincerely obey the gospel.<sup>21</sup>

  <sup>18</sup>[1 Thessalonians 1:4-5](/get-passage/1+Thessalonians+1:4-5-); [2 Peter 1:10](/get-passage/2+Peter+1:10-)
  <sup>19</sup>[Ephesians 1:6](/get-passage/Ephesians+1:6-); [Romans 11:33](/get-passage/Romans+11:33-)
  <sup>20</sup>[Romans 11:5-6](/get-passage/Romans+11:5-6), 20
  <sup>21</sup>[Luke 10:20](/get-passage/Luke+10:20-)


id: ��y]�|d��4�\(�r
type: lbc
name: London Baptist Confession
label: LBC30
content:
  ## Chapter 30 - The Lord’s Supper

  1. The supper of the Lord Jesus was instituted by him the same night he was betrayed. It is to be observed in his churches to the end of the age as a perpetual remembrance and display of the sacrifice of himself in his death.<sup>1</sup>  It is given for the confirmation of the faith of believers in all the benefits of Christ’s death, their spiritual nourishment and growth in him, and their further engagement in and to all the duties they owe him. The supper is to be a bond and pledge of their communion with Christ and each other.<sup>2</sup>

  <sup>1</sup>[1 Corinthians 11:23-26](/get-passage/1+Corinthians+11:23-26)
  <sup>2</sup>[1 Corinthians 10:16-17](/get-passage/1+Corinthians+10:16-17), 21

  2. In this ordinance Christ is not offered up to his Father, nor is any real sacrifice made at all for remission of sin of the living or the dead. It is only a memorial of the one offering Christ made of himself on the cross once for all.<sup>3</sup>  It is also a spiritual offering of the highest possible praise to God for that sacrifice.<sup>4</sup> Thus, the Roman Catholic sacrifice of the mass (as they call it) is utterly detestable and detracts from Christ’s own sacrifice, which is the only propitiation for all the sins of the elect.

  <sup>3</sup>[Hebrews 9:25-28](/get-passage/Hebrews+9:25-28)
  <sup>4</sup>[1 Corinthians 11:24](/get-passage/1+Corinthians+11:24); [Matthew 26:26-27](/get-passage/Matthew+26:26-27)

  3. In this ordinance the Lord Jesus has appointed his ministers to pray and to bless the elements of bread and wine and in this way to set them apart from a common to a holy use. They are to take and break the bread, take the cup, and give both to the communicants while also participating themselves.<sup>5</sup>

  <sup>5</sup>[1 Corinthians 11:23-26](/get-passage/1+Corinthians+11:23-26)

  4. Denying the cup to the people, worshipping the elements, lifting them up or carrying them around for adoration, or reserving them for some pretended religious use are all contrary to the nature of this ordinance and to the institution of Christ.<sup>6</sup>

  <sup>6</sup>[Matthew 26:26-28](/get-passage/Matthew+26:26-28); [15:9](/get-passage/Matthew+15:9); [Exodus 20:4-5](/get-passage/Exodus+20:4-5)

  5. The outward elements in this ordinance, properly set apart for the use ordained by Christ, have such a relationship to Christ crucified that they are sometimes called—truly though figuratively—by the names of the things they represent, that is, the body and blood of Christ.<sup>7</sup>  However, in substance and nature they still remain truly and only bread and wine, as they were before.<sup>8</sup>

  <sup>7</sup>[1 Corinthians 11:27](/get-passage/1+Corinthians+11:27)
  <sup>8</sup>[1 Corinthians 11:26-28](/get-passage/1+Corinthians+11:26-28)

  6. The doctrine commonly called transubstantiation teaches that the substance of bread and wine is changed into the substance of Christ’s body and blood by the consecration of a priest or some other way. This doctrine is hostile not only to Scripture<sup>9</sup> but also to common sense and reason. It destroys the nature of the ordinance and has been and is the cause of many kinds of superstitions and of gross idolatries.<sup>10</sup>

  <sup>9</sup>[Acts 3:21](/get-passage/Acts+3:21); [Luke 24:6](/get-passage/Luke+24:6), 39
  <sup>10</sup>[1 Corinthians 11:24-25](/get-passage/1+Corinthians+11:24-25)

  7. Worthy recipients who outwardly partake of the visible elements in this ordinance also by faith inwardly receive and feed on Christ crucified and all the benefits of his death. They do so really and truly, yet not physically and bodily but spiritually. The body and blood of Christ are not present bodily or physically in the ordinance but spiritually to the faith of believers, just as the elements themselves are present to their outward senses.<sup>11</sup>

  <sup>11</sup>[1 Corinthians 10:16](/get-passage/1+Corinthians+10:16); [11:23-26](/get-passage/1+Corinthians+11:23-26)

  8. All ignorant and ungodly people are unfit to enjoy communion with Christ and are thus unworthy of the Lord’s table. As long as they remain in this condition, they cannot partake of these holy mysteries or be admitted to the Lord’s table without committing a great sin against Christ.<sup>12</sup> All those who receive the supper unworthily are guilty of the body and blood of the Lord, eating and drinking judgment on themselves.<sup>13</sup>

  <sup>12</sup>[2 Corinthians 6:14-15](/get-passage/2+Corinthians+6:14-15)
  <sup>13</sup>[1 Corinthians 11:29](/get-passage/1+Corinthians+11:29); [Matthew 7:6](/get-passage/Matthew+7:6)


id: ��y]�xw���|��[
type: lbc
name: London Baptist Confession
label: LBC31
content:
  ## Chapter 31 - The State of Humanity after Death and the Resurrection of the Dead

  1. The bodies of those who have died return to dust and undergo destruction.<sup>1</sup>  But their souls neither die nor sleep, because they have an immortal character<sup>a</sup>, and immediately return to God who gave them.<sup>2</sup> The souls of the righteous are then made perfect in holiness and are received into paradise. There they are with Christ and behold the face of God in light and glory while they wait for the full redemption of their bodies.<sup>3</sup>  The souls of the wicked are thrown into hell, where they remain in torment and utter darkness, reserved for the judgment of the great day.<sup>4</sup>  The Scripture recognizes no place other than these two for souls separated from their bodies.

  <sup>a</sup>subsistence; i.e., souls are not subject to dissolution
  <sup>1</sup>[Genesis 3:19](/get-passage/Genesis+3:19); [Acts 13:36](/get-passage/Acts+13:36)
  <sup>2</sup>[Ecclesiastes 12:7](/get-passage/Ecclesiastes+12:7)
  <sup>3</sup>[Luke 23:43](/get-passage/Luke+23:43); [2+Corinthians 5:1](/get-passage/2 Corinthians+5:1), 6-8; [Philippians 1:23](/get-passage/Philippians+1:23); [Hebrews 12:23](/get-passage/Hebrews+12:23)
  <sup>4</sup>[Jude 6-7](/get-passage/Jude+1:6-7); [1 Peter 3:19](/get-passage/1+Peter+3:19); [Luke 16:23-24](/get-passage/Luke+16:23-24)

  2. At the last day, those saints who are found alive will not sleep but will be changed.<sup>5</sup>  All the dead will be raised up with the very same bodies, not different ones,<sup>6</sup> though they will have different qualities. Their bodies will be united again to their souls forever.<sup>7</sup>

  <sup>5</sup>[1 Corinthians 15:51-52](/get-passage/1+Corinthians+15:51-52); [1 Thessalonians 4:17](/get-passage/1+Thessalonians+4:17)
  <sup>6</sup>[Job 19:26-27](/get-passage/Job+19:26-27)
  <sup>7</sup>[1 Corinthians 15:42-43](/get-passage/1+Corinthians+15:42-43)

  3. The bodies of the unjust will be raised by the power of Christ to dishonor. By his Spirit the bodies of the just will be raised to honor and will be made like Christ’s own glorious body.<sup>8</sup>

  <sup>8</sup>[Acts 24:15](/get-passage/Acts+24:15); [John 5:28-29](/get-passage/John+5:28-29); [Philippians 3:21](/get-passage/Philippians+3:21).


id: ��y]�xw���|���]
type: lbc
name: London Baptist Confession
label: LBC32
content:
  ## Chapter 32 - The Last Judgment

  1. God has appointed a day in which he will judge the world in righteousness by Jesus Christ,<sup>1</sup> to whom all power and judgment is given by the Father. In that day, the apostate angels will be judged.<sup>2</sup> So also, all people who have lived on the earth will appear before the judgment seat of Christ, to give an account of their thoughts, words, and deeds and to receive a reckoning according to what they have done in the body, whether good or evil.<sup>3</sup>

  <sup>1</sup>[Acts 17:31](/get-passage/Acts+17:31); [John 5:22-27](/get-passage/John+5:22-27)
  <sup>2</sup>[1 Corinthians 6:3](/get-passage/1+Corinthians+6:3); [Jude 6](/get-passage/Jude+1:6)
  <sup>3</sup>[2 Corinthians 5:10](/get-passage/2+Corinthians+5:10); [Ecclesiastes 12:14](/get-passage/Ecclesiastes+12:14); [Matthew 12:36](/get-passage/Matthew+12:36); [Romans 14:10-12](/get-passage/Romans+14:10-12); [Matthew 25:32-46](/get-passage/Matthew+25:32-46)

  2. God’s purpose for appointing this day is to manifest 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.<sup>4</sup> For at that time the righteous will go into everlasting life and receive fullness of joy and glory with everlasting rewards in the presence of the Lord. But the wicked, who do not know God and do not obey the gospel of Jesus Christ, will be thrown into everlasting torments<sup>5</sup> and punished with everlasting destruction, away from the presence of the Lord and from the glory of his power.<sup>6</sup>

  <sup>4</sup>[Romans 9:22-23](/get-passage/Romans+9:22-23)
  <sup>5</sup>[Matthew 25:21](/get-passage/Matthew+25:21), 34; [2 Timothy 4:8](/get-passage/2+Timothy+4:8)
  <sup>6</sup>[Matthew 25:46](/get-passage/Matthew+25:46); [Mark 9:48](/get-passage/Mark+9:48); [2 Thessalonians 1:7-10](/get-passage/2+Thessalonians+1:7-10)

  3. Christ desires that we be firmly convinced that a day of judgment will come, both to deter everyone from sin<sup>7</sup> and to comfort the godly more fully in their adversity.<sup>8</sup>  For this reason, he has determined to keep the day secret, to encourage people to shake off any fleshly security and always to be watchful, because they do not know the hour when the Lord will come9 and so that they may always be prepared to say, “Come Lord Jesus; come quickly. Amen.”<sup>10</sup>

  <sup>7</sup>[2 Corinthians 5:10-11](/get-passage/2+Corinthians+5:10-11)
  <sup>8</sup>[2 Thessalonians 1:5-7](/get-passage/2+Thessalonians+1:5-7)
  <sup>9</sup>[Mark 13:35-37](/get-passage/Mark+13:35-37); [Luke 12:35-36](/get-passage/Luke+12:35-36)
  <sup>10</sup>[Revelation 22:20](/get-passage/Revelation+22:20)


id: ��y]�w؁C�AM6�
type: lbc
name: London Baptist Confession
label: LBC4
content:
  ## Chapter 4 – Creation

  1. In the beginning God the Father, Son, and Holy Spirit<sup>1</sup> was pleased to create or make the world and all things in it, both visible and invisible, in a six-day period, and all very good.<sup>2</sup> He did this to manifest the glory of his eternal power, wisdom, and goodness.<sup>3</sup>

  <sup>1</sup>[John 1:2-3](/get-passage/John+1:2-3); [Hebrews 1:2](/get-passage/Hebrews+1:2); [Job 26:13](/get-passage/Job+26:13)
  <sup>2</sup>[Colossians 1:16](/get-passage/Colossians+1:16); [Genesis 1:31](/get-passage/Genesis+1:31)
  <sup>3</sup>[Romans 1:20](/get-passage/Romans+1:20)

  2. After God had made all the other creatures, he created humanity. He made them male and female,<sup>4</sup> with rational and immortal souls,<sup>5</sup> thereby making them suited to that life lived unto God for which they were created. They were made in the image of God, being endowed with knowledge, righteousness, and true holiness.<sup>6</sup> They had the law of God written in their hearts<sup>7</sup> and the power to fulfill it. Even so, they could still transgress the law, because they were left to the liberty of their own will, which was subject to change.<sup>8</sup>

  <sup>4</sup>[Genesis 1:27](/get-passage/Genesis+1:27)
  <sup>5</sup>[Genesis 2:7](/get-passage/Genesis+2:7)
  <sup>6</sup>[Ecclesiastes 7:29](/get-passage/Ecclesiastes+7:29); [Genesis 1:26](/get-passage/Genesis+1:26)
  <sup>7</sup>[Romans 2:14-15](/get-passage/Romans+2:14-15)
  <sup>8</sup>[Genesis 3:6](/get-passage/Genesis+3:6)

  3. In addition to the law written in their hearts, they received a command not to eat from the tree of the knowledge of good and evil.<sup>9</sup> As long as they obeyed this command, they were happy in their communion with God and had dominion over the creatures.<sup>10</sup>

  <sup>9</sup>[Genesis 2:17](/get-passage/Genesis+2:17)
  <sup>10</sup>[Genesis 1:26-28](/get-passage/Genesis+1:26-28)


id: ��y]�w؁C�AM�!
type: lbc
name: London Baptist Confession
label: LBC5
content:
  ## Chapter 5 – Divine Providence

  1. God the good Creator of all things, in his infinite power and wisdom, upholds, directs, arranges, and governs all creatures and things,<sup>1</sup> from the greatest to the least,<sup>2</sup> by his perfectly wise and holy providence, to the purpose for which they were created. He governs according to his infallible foreknowledge and the free and unchangeable counsel of his own will. His providence leads to the praise of the glory of his wisdom, power, justice, infinite goodness, and mercy.<sup>3</sup>

  <sup>1</sup>[Hebrews 1:3](/get-passage/Hebrews+1:3); [Job 38:11](/get-passage/Job+38:11); [Isaiah 46:10-11](/get-passage/Isaiah+46:10-11); [Psalms 135:6](/get-passage/Psalms+135:6)
  <sup>2</sup>[Matthew 10:29-31](/get-passage/Matthew+10:29-31)
  <sup>3</sup>[Ephesians 1:11](/get-passage/Ephesians+1:11)

  2. All things come to pass unchangeably and certainly in relation to the foreknowledge and decree of God,<sup>4</sup> who is the first cause. Thus, nothing happens to anyone by chance or outside of God’s providence.<sup>5</sup>  Yet by the same providence God arranges all things to occur according to the nature of second causes, either necessarily, freely, or in response to other causes.<sup>6</sup>

  <sup>4</sup>[Acts 2:23](/get-passage/Acts+2:23)
  <sup>5</sup>[Proverbs 16:33](/get-passage/Proverbs+16:33)
  <sup>6</sup>[Genesis 8:22](/get-passage/Genesis+8:22)

  3. In his ordinary providence, God makes use of means,<sup>7</sup> though he is free to work apart from them,<sup>8</sup> beyond them,<sup>9</sup> and contrary to them<sup>10</sup> at his pleasure.

  <sup>7</sup>[Acts 27:31](/get-passage/Acts+27:31), 44; [Isaiah 55:10-11](/get-passage/Isaiah+55:10-11)
  <sup>8</sup>[Hosea 1:7](/get-passage/Hosea+1:7)
  <sup>9</sup>[Romans 4:19-21](/get-passage/Romans+4:19-21)
  <sup>10</sup>[Daniel 3:27](/get-passage/Daniel+3:27)

  4. The almighty power, unsearchable wisdom, and infinite goodness of God are so thoroughly demonstrated in his providence, that his sovereign plan includes even the first fall and every other sinful action both of angels and humans.<sup>11</sup>  God’s providence over sinful actions does not occur by simple permission. Instead, God most wisely and powerfully limits and in other ways arranges and governs sinful actions.<sup>12</sup>  Through a complex arrangement of methods he governs sinful actions to accomplish his perfectly holy purposes.<sup>13</sup>  Yet he does this in such a way that the sinfulness of their acts arises only from the creatures and not from God. Because God is altogether holy and righteous, he can neither originate nor approve of sin.<sup>14</sup>

  <sup>11</sup>[Romans 11:32-34](/get-passage/Romans+11:32-34); [2 Samuel 24:1](/get-passage/2+Samuel+24:1); [1 Chronicles 21:1](/get-passage/1+Chronicles+21:1)
  <sup>12</sup>[2 Kings 19:28](/get-passage/2 Kings+19:28); [Psalms 76:10](/get-passage/Psalms+76:10)
  <sup>13</sup>[Genesis 50:20](/get-passage/Genesis+50:20); [Isaiah 10:6-7](/get-passage/Isaiah+10:6-7), 12
  <sup>14</sup>[Psalms 50:21](/get-passage/Psalms+50:21); [1 John 2:16](/get-passage/1+John+2:16)

  5. The perfectly wise, righteous, and gracious God often allows his own children for a time to experience a variety of temptations and the sinfulness of their own hearts. He does this to chastise them for their former sins or to make them aware of the hidden strength of the corruption and deceitfulness of their hearts so that they may be humbled. He also does this to lead them to a closer and more constant dependence on him to sustain them, to make them more cautious about all future circumstances that may lead to sin, and for other just and holy purposes.<sup>15</sup> So whatever happens to any of his elect happens by his appointment, for his glory, and for their good.<sup>16</sup>

  <sup>15</sup>[2 Chronicles 32:25-26](/get-passage/2+Chronicles+32:25-26), 31; [2 Corinthians 12:7-9](/get-passage/2+Corinthians+12:7-9)
  <sup>16</sup>[Romans 8:28](/get-passage/Romans+8:28)

  6. God, as the righteous judge, sometimes blinds and hardens wicked and ungodly people because of their sins.<sup>17</sup>  He withholds his grace from them, by which they could have been enlightened in their understanding and had their hearts renewed.<sup>18</sup>  Not only that, but sometimes he also takes away the gifts they already had<sup>19</sup> and exposes them to situations that their corrupt natures turn into opportunities for sin.<sup>20</sup>  Moreover, he gives them over to their own lusts, the temptations of the world, and the power of Satan,<sup>21</sup> so that they harden themselves in response to the same influences that God uses to soften others.<sup>22</sup>

  <sup>17</sup>[Romans 1:24-26](/get-passage/Romans+1:24-26), 28; [Romans 11:7-8](/get-passage/Romans+11:7-8)
  <sup>18</sup>[Deuteronomy 29:4](/get-passage/Deuteronomy+29:4)
  <sup>19</sup>[Matthew 13:12](/get-passage/Matthew+13:12)
  <sup>20</sup>[Deuteronomy 2:30](/get-passage/Deuteronomy+2:30); [2 Kings 8:12-13](/get-passage/2+Kings+8:12-13)
  <sup>21</sup>[Psalms 81:11-12](/get-passage/Psalms+81:11-12); [2 Thessalonians 2:10-12](/get-passage/2+Thessalonians+2:10-12)
  <sup>22</sup>[Exodus 8:15](/get-passage/Exodus+8:15), 32; [Isaiah 6:9-10](/get-passage/Isaiah+6:9-10); [1 Peter 2:7-8](/get-passage/1+Peter+2:7-8)

  7. The providence of God in a general way includes all creatures, but in a special way it takes care of his church and arranges all things to its good.<sup>23</sup>

  <sup>23</sup>[1 Timothy 4:10](/get-passage/1 Timothy+4:10); [Amos 9:8-9](/get-passage/Amos+9:8-9); [Isaiah 43:3-5](/get-passage/Isaiah+43:3-5)


id: ��y]�yk����=��
type: lbc
name: London Baptist Confession
label: LBC6
content:
  ## Chapter 6 – The Fall of Mankind, and Sin and Its Punishment

  1. God created humanity upright and perfect. He gave them a righteous law that would have led to life if they had kept it but threatened death if they broke it.<sup>1</sup>  Yet they did not remain for long in this position of honor. Satan used the craftiness of the serpent to seduce Eve, who then seduced Adam. Adam acted without any outside compulsion and deliberately transgressed the law of their creation and the command given to them by eating the forbidden fruit.<sup>2</sup> God was pleased, in keeping with his wise and holy counsel, to permit this act, because he had purposed to direct it for his own glory.

  <sup>1</sup>[Genesis 2:16-17](/get-passage/Genesis+2:16-17)
  <sup>2</sup>[Genesis 3:12-13](/get-passage/Genesis+3:12-13); [2 Corinthians 11:3](/get-passage/2+Corinthians+11:3)

  2. By this sin our first parents fell from their original righteousness and communion with God. We fell in them, and through this, death came upon all.<sup>3</sup>  All became dead in sin<sup>4</sup> and completely defiled in all the capabilities and parts of soul and body.<sup>5</sup>

  <sup>3</sup>[Romans 3:23](/get-passage/Romans+3:23)
  <sup>4</sup>[Romans 5:12](/get-passage/Romans+5:12)
  <sup>5</sup>[Titus 1:15](/get-passage/Titus+1:15); [Genesis 6:5](/get-passage/Genesis+6:5); [Jeremiah 17:9](/get-passage/Jeremiah+17:9); [Romans 3:10-19](/get-passage/Romans+3:10-19)

  3. By God’s appointment, they were the root and the representatives of the whole human race. Because of this, the guilt of their sin was accounted, and their corrupt nature passed on, to all their offspring who descended from them by ordinary procreation.<sup>6</sup>  Their descendants are now conceived in sin<sup>7</sup> and are by nature children of wrath,<sup>8</sup> the servants of sin, and partakers of death<sup>9</sup> and all other miseries—spiritual, temporal, and eternal—unless the Lord Jesus sets them free.<sup>10</sup>

  <sup>6</sup>[Romans 5:12-19](/get-passage/Romans+5:12-19); [1 Corinthians 15:21-22](/get-passage/1+Corinthians+15:21-22), 45, 49
  <sup>7</sup>[Psalms 51:5](/get-passage/Psalms+51:5); [Job 14:4](/get-passage/Job+14:4)
  <sup>8</sup>[Ephesians 2:3](/get-passage/Ephesians+2:3)
  <sup>9</sup>[Romans 6:20](/get-passage/Romans+6:20); [5:12](/get-passage/Romans+5:12)
  <sup>10</sup>[Hebrews 2:14-15](/get-passage/Hebrews+2:14-15); [1 Thessalonians 1:10](/get-passage/1+Thessalonians+1:10)

  4. All actual transgressions arise from this first corruption.<sup>11</sup>  By it we are thoroughly biased against, and disabled and antagonistic toward all that is good, and we are completely inclined toward all that is evil.<sup>12</sup>

  <sup>11</sup>[James 1:14-15](/get-passage/James+1:14-15); [Matthew 15:19](/get-passage/Matthew+15:19)
  <sup>12</sup>[Romans 8:7](/get-passage/Romans+8:7); [Colossians 1:21](/get-passage/Colossians+1:21)

  5. During this life, this corruption of nature remains in those who are regenerated.<sup>13</sup>  Even though it is pardoned and put to death through Christ, yet both this corruption of nature and all actions arising from it are truly and actually sin.<sup>14</sup>

  <sup>13</sup>[Romans 7:18-23](/get-passage/Romans+7:18-23); [Ecclesiastes 7:20](/get-passage/Ecclesiastes+7:20); [1 John 1:8](/get-passage/1+John+1:8)
  <sup>14</sup>[Romans 7:23](/get-passage/Romans+7:23)–25; [Galatians 5:17](/get-passage/Galatians+5:17)


id: ��y]�yk����>EM
type: lbc
name: London Baptist Confession
label: LBC7
content:
  ## Chapter 7 - God’s Covenant

  1. Though rational creatures are responsible to obey God as their Creator, the distance between God and these creatures is so great that they could never have attained the reward of life except by God’s voluntary condescension. He has been pleased to express this through a covenant framework.<sup>1</sup>

  <sup>1</sup>[Luke 17:10](/get-passage/Luke+17:10); [Job 35:7-8](/get-passage/Job+35:7-8)

  2. Since humanity brought itself under the curse of the law by its fall, it pleased the Lord to make a covenant of grace.<sup>2</sup>  In this covenant he freely offers to sinners life and salvation through Jesus Christ. On their part he requires faith in him, that they may be saved,<sup>3</sup> and promises to give his Holy Spirit to all who are ordained to eternal life, to make them willing and able to believe.<sup>4</sup>

  <sup>2</sup>[Genesis 2:17](/get-passage/Genesis+2:17); [Galatians 3:10](/get-passage/Galatians+3:10); [Romans 3:20-21](/get-passage/Romans+3:20-21)
  <sup>3</sup>[Romans 8:3](/get-passage/Romans+8:3); [Mark 16:15-16](/get-passage/Mark+16:15-16); [John 3:16](/get-passage/John+3:16)
  <sup>4</sup>[Ezekiel 36:26-27](/get-passage/Ezekiel+36:26-27); [John 6:44-45](/get-passage/John+6:44-45); [Psalms 110:3](/get-passage/Psalms+110:3)

  3. This covenant is revealed in the gospel. It was revealed first of all to Adam in the promise of salvation through the seed of the woman.<sup>5</sup>  After that, it was revealed step by step until the full revelation of it was completed in the New Testament.<sup>6</sup>  This covenant is based on the eternal covenant transaction between the Father and the Son concerning the redemption of the elect.<sup>7</sup>  Only through the grace of this covenant have those saved from among the descendants of fallen Adam obtained life and blessed immortality. Humanity is now utterly incapable of being accepted by God on the same terms on which Adam was accepted in his state of innocence.<sup>8</sup>

  <sup>5</sup>[Genesis 3:15](/get-passage/Genesis+3:15)
  <sup>6</sup>[Hebrews 1:1](/get-passage/Hebrews+1:1)
  <sup>7</sup>[2 Timothy 1:9](/get-passage/2+Timothy+1:9); [Titus 1:2](/get-passage/Titus+1:2)
  <sup>8</sup>[Hebrews 11:6](/get-passage/Hebrews+11:6), 13; [Romans 4:1-2](/get-passage/Romans+4:1-2); [Acts 4:12](/get-passage/Acts+4:12); [John 8:56](/get-passage/John+8:56)


id: ��y]�x�8�8P
type: lbc
name: London Baptist Confession
label: LBC8
content:
  ## Chapter 8 – Christ the Mediator

  1. God was pleased, in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them, to be the mediator between God and humanity.<sup>1</sup>  God chose him to be prophet,<sup>2</sup> priest,<sup>3</sup> and king,<sup>4</sup> and to be head and savior of the church,<sup>5</sup> the heir of all things,<sup>6</sup> and judge of the world.<sup>7</sup>  From all eternity, God gave to the Son a people to be his offspring. In time these people would be redeemed, called, justified, sanctified, and glorified by him.<sup>8</sup>

  <sup>1</sup>[Isaiah 42:1](/get-passage/Isaiah+42:1); [1 Peter 1:19-20](/get-passage/1+Peter+1:19-20)
  <sup>2</sup>[Acts 3:22](/get-passage/Acts+3:22)
  <sup>3</sup>[Hebrews 5:5-6](/get-passage/Hebrews+5:5-6)
  <sup>4</sup>[Psalms 2:6](/get-passage/Psalms+2:6); [Luke 1:33](/get-passage/Luke+1:33)
  <sup>5</sup>[Ephesians 1:22-23](/get-passage/Ephesians+1:22-23). <sup>6</sup>[Hebrews 1:2](/get-passage/Hebrews+1:2)
  <sup>7</sup>[Acts 17:31](/get-passage/Acts+17:31)
  <sup>8</sup>[Isaiah 53:10](/get-passage/Isaiah+53:10); [John 17:6](/get-passage/John+17:6); [Romans 8:30](/get-passage/Romans+8:30)

  2. The Son of God, the second person of the Holy Trinity, is truly and eternally God. He is the brightness of the Father’s glory, the same in substance and equal with him. He made the world and sustains and governs everything he has made. When the fullness of time came, he took upon himself human nature, with all the essential properties and common weaknesses of it<sup>9</sup> but without sin.<sup>10</sup>  He was conceived by the Holy Spirit in the womb of the Virgin Mary. The Holy Spirit came down upon her, and the power of the Most High overshadowed her. Thus, he was born of a woman from the tribe of Judah, a descendant of Abraham and David in fulfillment of the Scriptures.<sup>11</sup>  Two whole, perfect, and distinct natures were inseparably joined together in one person, without converting one into the other or mixing them together to produce a different or blended nature. This person is truly God and truly man, yet one Christ, the only mediator between God and humanity.<sup>12</sup>

  <sup>9</sup>[John 1:14](/get-passage/John+1:14); [Galatians 4:4](/get-passage/Galatians+4:4)
  <sup>10</sup>[Romans 8:3](/get-passage/Romans+8:3); [Hebrews 2:14-17](/get-passage/Hebrews+2:14-17); [Hebrews 4:15](/get-passage/Hebrews+4:15)
  <sup>11</sup>[Matthew 1:22-23](/get-passage/Matthew+1:22-23); [Luke 1:27](/get-passage/Luke+1:27), 31, 35
  <sup>12</sup>[Romans 9:5](/get-passage/Romans+9:5); [1 Timothy 2:5](/get-passage/1+Timothy+2:5)

  3. The Lord Jesus, in his human nature united in this way to the divine in the person of the Son, was sanctified and anointed with the Holy Spirit beyond measure.<sup>13</sup>  He had in himself all the treasures of wisdom and knowledge.<sup>14</sup>  The Father was pleased to make all fullness dwell in him<sup>15</sup> so that—being holy, harmless, undefiled,<sup>16</sup> and full of grace and truth<sup>17</sup>—he was thoroughly qualified to carry out the office of mediator and guarantor.<sup>18</sup>  He did not take this office upon himself but was called to it by his Father,<sup>19</sup> who put all power and judgment in his hand and commanded him to carry them out.<sup>20</sup>

  <sup>13</sup>[Psalms 45:7](/get-passage/Psalms+45:7); [Acts 10:38](/get-passage/Acts+10:38); [John 3:34](/get-passage/John+3:34)
  <sup>14</sup>[Colossians 2:3](/get-passage/Colossians+2:3)
  <sup>15</sup>[Colossians 1:19](/get-passage/Colossians+1:19)
  <sup>16</sup>[Hebrews 7:26](/get-passage/Hebrews+7:26)
  <sup>17</sup>[John 1:14](/get-passage/John+1:14)
  <sup>18</sup>[Hebrews 7:22](/get-passage/Hebrews+7:22)
  <sup>19</sup>[Hebrews 5:5](/get-passage/Hebrews+5:5)
  <sup>20</sup>[John 5:22-27](/get-passage/John+5:22-27); [Matthew 28:18](/get-passage/Matthew+28:18); [Acts 2:36](/get-passage/Acts+2:36)

  4. The Lord Jesus most willingly undertook this office.<sup>21</sup>  To discharge it, he was born under the law<sup>22</sup> and perfectly fulfilled it. He also experienced the punishment that we deserved and that we should have endured and suffered.<sup>23</sup>  He was made sin and a curse for us.<sup>24</sup>  He  endured extremely heavy sorrows in his soul and extremely painful sufferings in his body.<sup>25</sup>  He was crucified and died and remained in a state of death, yet his body did not decay.<sup>26</sup>  On the third day he arose from the dead<sup>27</sup> with the same body in which he suffered.<sup>28</sup>  In this body he also ascended into heaven,<sup>29</sup> where he sits at the right hand of his Father, interceding.<sup>30</sup>  He will return to judge men and angels at the end of the age.<sup>31</sup>

  <sup>21</sup>[Psalms 40:7-8](/get-passage/Psalms+40:7-8); [Hebrews 10:5-10](/get-passage/Hebrews+10:5-10); [John 10:18](/get-passage/John+10:18)
  <sup>22</sup>[Gal 4:4](/get-passage/Galatians+4:4); [Matthew 3:15](/get-passage/Matthew+3:15)
  <sup>23</sup>[Galatians 3:13](/get-passage/Galatians+3:13); [Isaiah 53:6](/get-passage/Isaiah+53:6); [1 Peter 3:18](/get-passage/1+Peter+3:18)
  <sup>24</sup>[2 Corinthians 5:21](/get-passage/2+Corinthians+5:21)
  <sup>25</sup>[Matthew 26:37-38](/get-passage/Matthew+26:37-38); [Luke 22:44](/get-passage/Luke+22:44); [Matthew 27:46](/get-passage/Matthew+27:46)
  <sup>26</sup>[Acts 13:37](/get-passage/Acts+13:37)
  <sup>27</sup>[1 Corinthians 15:3-4](/get-passage/1+Corinthians+15:3-4)
  <sup>28</sup>[John 20:25-27](/get-passage/John+20:25-27)
  <sup>29</sup>[Mark 16:19](/get-passage/Mark+16:19); [Acts 1:9-11](/get-passage/Acts+1:9-11)
  <sup>30</sup>[Romans 8:34](/get-passage/Romans+8:34); [Hebrews 9:24](/get-passage/Hebrews+9:24)
  <sup>31</sup>[Acts 10:42](/get-passage/Acts+10:42); [Romans 14:9-10](/get-passage/Romans+14:9-10); [Acts 1:11](/get-passage/Acts+1:11); [2 Peter 2:4](/get-passage/2+Peter+2:4)

  5. The Lord Jesus has fully satisfied the justice of God, obtained reconciliation, and purchased an everlasting inheritance in the kingdom of heaven for all those given to him by the Father.<sup>32</sup>  He has accomplished these things by his perfect obedience and sacrifice of himself, which he once for all offered up to God through the eternal Spirit.<sup>33</sup>

  <sup>32</sup>[John 17:2](/get-passage/John+17:2); [Hebrews 9:15](/get-passage/Hebrews+9:15)
  <sup>33</sup>[Hebrews 9:14](/get-passage/Hebrews+9:14); [Hebrews 10:14](/get-passage/Hebrews+10:14); [Romans 3:25-26](/get-passage/Romans+3:25-26)

  6. The price of redemption was not actually paid by Christ till after his incarnation. Yet the virtue, efficacy, and benefit of it was imparted to the elect in every age since the beginning of the world, in and by those promises, types, and sacrifices that revealed him and pointed to him as the seed that would bruise the serpent’s head<sup>34</sup> and the Lamb slain from the foundation of the world.<sup>35</sup>  He is the same yesterday and today and forever.<sup>36</sup>

  <sup>34</sup>[1 Corinthians 4:10](/get-passage/1+Corinthians+4:10); [Hebrews 4:2](/get-passage/Hebrews+4:2); [1 Peter 1:10-11](/get-passage/1+Peter+1:10-11)
  <sup>35</sup>[Revelation 13:8](/get-passage/Revelation+13:8)
  <sup>36</sup>[Hebrews 13:8](/get-passage/Hebrews+13:8)

  7. In his work of mediation, Christ acts according to both natures, by each nature doing what is appropriate to itself. Even so, because of the unity of the person, that which is appropriate to one nature is sometimes in Scripture attributed to the person under the designation of the other nature.<sup>37</sup>

  <sup>37</sup>[John 3:13](/get-passage/John+3:13); [Acts 20:28](/get-passage/Acts+20:28)

  8. To all those for whom Christ has obtained eternal redemption, he certainly and effectually applies and imparts it. He intercedes for them,<sup>38</sup> unites them to himself by his Spirit, and reveals to them in and by his Word the mystery of salvation. He persuades them to believe and obey<sup>39</sup> and governs their hearts by his Word and Spirit.<sup>40</sup>  He overcomes all their enemies by his almighty power and wisdom,<sup>41</sup> using methods and ways that are perfectly consistent with his wonderful and unsearchable governance. All these things are by free and absolute grace, apart from any condition for obtaining it that is foreseen in them.<sup>42</sup>

  <sup>38</sup>[John 6:37](/get-passage/John+6:37); [John 10:15-16](/get-passage/John+10:15-16); [John 17:9](/get-passage/John+17:9); [Romans 5:10](/get-passage/Romans+5:10)
  <sup>39</sup>[John 17:6](/get-passage/John+17:6); [Ephesians 1:9](/get-passage/Ephesians+1:9); [1 John 5:20](/get-passage/1+John+5:20)
  <sup>40</sup>[Romans 8:9-14](/get-passage/Romans+8:9-14)
  <sup>41</sup>[Psalms 110:1](/get-passage/Psalms+110:1); [1 Corinthians 15:25-26](/get-passage/1+Corinthians+15:25-26)
  <sup>42</sup>[John 3:8](/get-passage/John+3:8); [Ephesians 1:8](/get-passage/Ephesians+1:8)

  9. This office of mediator between God and humanity is appropriate for Christ alone, who is the prophet, priest, and king of the church of God. This office may not be transferred from him to anyone else, either in whole or in part.<sup>43</sup>

  <sup>43</sup>[1 Timothy 2:5](/get-passage/1+Timothy+2:5)

  10. The number and character of these offices is essential. Because we are ignorant, we need his prophetic office.<sup>44</sup>  Because we are alienated from God and imperfect in the best of our service, we need his priestly office to reconcile us and present us to God as acceptable.<sup>45</sup>  Because we are hostile and utterly unable to return to God, and so that we can be rescued and made secure from our spiritual enemies, we need his kingly office to convince, subdue, draw, sustain, deliver, and preserve us for his heavenly kingdom.<sup>46</sup>

  <sup>44</sup>[John 1:18](/get-passage/John+1:18)
  <sup>45</sup>[Colossians 1:21](/get-passage/Colossians+1:21); [Galatians 5:17](/get-passage/Galatians+5:17)
  <sup>46</sup>[John 16:8](/get-passage/John+16:8); [Psalms 110:3](/get-passage/Psalms+110:3); [Luke 1:74-75](/get-passage/Luke+1:74-75)


id: ��y]�x�8��Co
type: lbc
name: London Baptist Confession
label: LBC9
content:
  ## Chapter 9 - Free Will

  1. God has endowed human will with natural liberty and power to act on choices so that it is neither forced nor inherently bound by nature to do good or evil.<sup>1</sup>

  <sup>1</sup>[Matthew 17:12](/get-passage/Matthew+17:12); [James 1:14](/get-passage/James+1:14); [Deuteronomy 30:19](/get-passage/Deuteronomy+30:19)

  2. Humanity in the state of innocence had freedom and power to will and to do what was good and well-pleasing to God.<sup>2</sup>  Yet this condition was unstable, so that humanity could fall from it.<sup>3</sup>

  <sup>2</sup>[Ecclesiastes 7:29](/get-passage/Ecclesiastes+7:29)
  <sup>3</sup>[Genesis 3:6](/get-passage/Genesis+3:6)

  3. Humanity, by falling into a state of sin, has completely lost all ability to choose any spiritual good that accompanies salvation.<sup>4</sup>  Thus, people in their naturala state are absolutely opposed to spiritual good and dead in sin,<sup>5</sup> so that they cannot convert themselves by their own strength or prepare themselves for conversion.<sup>6</sup>

  awithout the Spirit
  <sup>4</sup>[Romans 5:6](/get-passage/Romans+5:6); [Romans 8:7](/get-passage/Romans+8:7)
  <sup>5</sup>[Ephesians 2:1-5](/get-passage/Ephesians+2:1-5)
  <sup>6</sup>[Titus 3:3-5](/get-passage/Titus+3:3-5); [John 6:44](/get-passage/John+6:44)

  4. When God converts sinners and transforms them into the state of grace, he frees them from their natural bondage to sin<sup>7</sup> and by his grace alone enables them to will and to do freely what is spiritually good.<sup>8</sup>  Yet because of their remaining corruption, they do not perfectly nor exclusively will what is good but also will what is evil.<sup>9</sup>

  <sup>7</sup>[Colossians 1:13](/get-passage/Colossians+1:13); [John 8:36](/get-passage/John+8:36)
  <sup>8</sup>[Philippians 2:13](/get-passage/Philippians+2:13)
  <sup>9</sup>[Romans 7:15-23](/get-passage/Romans+7:15-23)

  5. Only in the state of glory is the will made perfectly and unchangeably free toward good alone.<sup>10</sup>

  <sup>10</sup>[Ephesians 4:13](/get-passage/Ephesians+4:13)


id: ��y]�x�8��=�
type: lbc
name: London Baptist Confession
label: LBC
content:
  TO THE
  Judicious and Impartial
  READER

  Courteous Reader,

  It is now many years since divers of us (with other sober Christians then living and walking in the way of the Lord that we professe) did conceive our selves to be under a necessity of Publishing a Confession of our Faith, for the information, and satisfaction of those, that did not throughly understand what our principles were, or had entertained prejudices against our Profession, by reason of the strange representation of them, by some men of note, who had taken very wrong measures, and accordingly led others into misapprehensions, of us, and them: and this was first put forth about the year, 1643. in the name of seven Congregations then gathered in London; since which time, diverse impressions thereof have been dispersed abroad, and our end proposed, in good measure answered, inasmuch as many (and some of those men eminent, both for piety and learning) were thereby satisfied, that we were no way guilty of those Heterodoxies and fundamental errors, which had too frequently been charged upon us without ground, or occasion given on our part. And forasmuch, as that Confession is not now commonly to be had; and also that many others have since embraced the same truth which is owned therein; it was judged necessary by us to joyn together in giving a testimony to the world; of our firm adhering to those wholesome Principles, by the publication of this which is now in your hand.

  And forasmuch as our method, and manner of expressing our sentiments, in this, doth vary from the former (although the substance of the matter is the same) we shall freely impart to you the reason and occasion thereof. One thing that greatly prevailed with us to undertake this work, was (not only to give a full account of our selves, to those Christians that differ from us about the subject of Baptism, but also) the profit that might from thence arise, unto those that have any account of our labors, in their instruction, and establishment in the great truths of the Gospel; in the clear understanding, and steady belief of which, our comfortable walking with God, and fruitfulness before him, in all our ways, is most neerly concerned; and therefore we did conclude it necessary to expresse our selves the more fully, and distinctly; and also to fix on such a method as might be most comprehensive of those things which we designed to explain our sense, and belief of; and finding no defect, in this regard, in that fixed on by the assembly, and after them by those of the Congregational way, we did readily conclude it best to retain the same order in our present confession: and also, when we observed that those last mentioned, did in their confession (for reasons which seemed of weight both to themselves and others) choose not only to express their mind in words concurrent with the former in sense, concerning all those articles wherein they were agreed, but also for the most part without any variation of the terms we did in like manner conclude it best to follow their example in making use of the very same words with them both, in these articles (which are very many) wherein our faith and doctrine is the same with theirs, and this we did, the more abundantly, to manifest our consent with both, in all the fundamental articles of the Christian Religion, as also with many others, whose orthodox confessions have been published to the world; on behalf of the Protestants in divers Nations and Cities: and also to convince all, that we have no itch to clogge Religion with new words, but do readily acquiesce in that form of sound words, which hath been, in consent with the holy Scriptures, used by others before us; hereby declaring before God, Angels, & Men, our hearty agreement with them, in that wholesome Protestant Doctrine, which with so clear evidence of Scriptures they have asserted: some things indeed, are in some places added, some terms omitted, and some few changed, but these alterations are of that nature, as that we need not doubt, any charge or suspition of unsoundness in the faith, from any of our brethren upon the account of them.

  In those things wherein we differ from others, we have exprest our selves with all candor and plainness that none might entertain jealousie of ought secretly lodged in our breasts, that we would not the world should be acquainted with; yet we hope we have also observed those rules of modesty, and humility, as will render our freedom in this respect inoffensive, even to those whose sentiments are different from ours.

  We have also taken care to affix texts of Scripture, in the margin for the confirmation of each article in our confession; in which work we have studiously indeavoured to select such as are most clear and pertinent, for the proof of what is asserted by us: and our earnest desire is, that all into whose hands this may come, would follow that (never enough commended) example of the noble Bereans, who searched the Scriptures daily, that they might find out whether the things preached to them were so or not.

  There is one thing more which we sincerely professe, and earnestly desire credence in, viz. That contention is most remote from our design in all that we have done in this matter: and we hope the liberty of an ingenuous unfolding our principles, and opening our hearts unto our Brethren, with the Scripture grounds on which our faith and practise leanes, will by none of them be either denyed to us, or taken ill from us. Our whole design is accomplished, if we may obtain that Justice, as to be measured in our principles, and practise, and the judgement of both by others, according to what we have now published; which the Lord (whose eyes are as a flame of fire) knoweth to be the doctrine, which with our hearts we must firmly believe, and sincerely indeavour to conform our lives to. And oh that other contentions being laid asleep, the only care and contention of all upon whom the name of our blessed Redeemer is called, might for the future be, to walk humbly with their God, and in the exercise of all Love and Meekness towards each other, to perfect holyness in the fear of the Lord, each one endeavouring to have his conversation such as becometh the Gospel; and also suitable to his place and capacity vigorously to promote in others the practice of true Religion and undefiled in the sight of God and our Father. And that in this backsliding day, we might not spend our breath in fruitless complaints of the evils of others; but may every one begin at home, to reform in the first place our own hearts, and wayes; and then to quicken all that we may have influence upon, to the same work; that if the will of God were so, none might deceive themselves, by resting in, and trusting to, a form of Godliness, without the power of it, and inward experience of the efficacy of those truths that are professed by them.

  And verily there is one spring and cause of the decay of Religion in our day, which we cannot but touch upon, and earnestly urge a redresse of; and that is the neglect of the worship of God in Families, by those to whom the charge and conduct of them is committed. May not the grosse ignorance, and instability of many; with the prophaneness of others, be justly charged upon their Parents and Masters; who have not trained them up in the way wherein they ought to walk when they were young? but have neglected those frequent and solemn commands which the Lord hath laid upon them so to catechize, and instruct them, that their tender years might be seasoned with the knowledge of the truth of God as revealed in the Scriptures; and also by their own omission of Prayer, and other duties of Religion in their families, together with the ill example of their loose conversation, have inured them first to a neglect, and then contempt of all Piety and Religion? we know this will not excuse the blindness, or wickedness of any; but certainly it will fall heavy upon those that have thus been the occasion thereof; they indeed dye in their sins; but will not their blood be required of those under whose care they were, who yet permitted them to go on without warning, yea led them into the paths of destruction? and will not the diligence of Christians with respect to the discharge of these duties, in ages past, rise up in judgment against, and condemn many of those who would be esteemed such now?

  We shall conclude with our earnest prayer, that the God of all grace, will pour out those measures of his holy Spirit upon us, that the profession of truth may be accompanyed with the sound belief, and diligent practise of it by us; that his name may in all things be glorified, through Jesus Christ our Lord, Amen.


id: ��# ���8~����
type: 39a
name: Thirty-Nine Articles
label: 39A1
content:
  # 39-Articles
  ## Article 1 - Of Faith in the Holy Trinity
  There is but one living and true God, ever- lasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.


id:
  ��# �|
  ��굃�

type: 39a
name: Thirty-Nine Articles
label: 39A10
content:
  # 39-Articles
  ## Article 10 - Of Free-Will
  The condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God: Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.


id: ��# �sϫC�Y���
type: 39a
name: Thirty-Nine Articles
label: 39A11
content:
  # 39-Articles
  ## Article 11 - Of the Justification of Man
  We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings: Wherefore, that we are justified by Faith only is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.


id: ��# �sϫC�YC`
type: 39a
name: Thirty-Nine Articles
label: 39A12
content:
  # 39-Articles
  ## Article 12 - Of Good Works
  Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot put away our sins, and endure the severity of God’s Judgement; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit.


id: ��# �|���4(���
type: 39a
name: Thirty-Nine Articles
label: 39A13
content:
  # 39-Articles
  ## Article 13 - Of Works before Justification
  Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School-authors say) deserve grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.


id: ��# �|���4(�zzj
type: 39a
name: Thirty-Nine Articles
label: 39A14
content:
  # 39-Articles
  ## Article 14 - Of Works of Supererogation
  Voluntary Works besides, over, and above, God’s Commandments, which they call Works of Supererogation, cannot be taught without arrogancy and impiety: for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of bounden duty is required: whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants.


id: ��# �vT�6�D�6F
type: 39a
name: Thirty-Nine Articles
label: 39A15
content:
  # 39-Articles
  ## Article 15 - Of Christ alone without Sin
  Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clearly void, both in his flesh, and in his spirit. He came to be the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world, and sin, as Saint John saith, was not in him. But all we the rest, although baptized, and born again in Christ, yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.


id: ��# �vT�6�DP��
type: 39a
name: Thirty-Nine Articles
label: 39A16
content:
  # 39-Articles
  ## Article 16 - Of Sin after Baptism
  Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God we may arise again, and amend our lives. And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.


id:
  ��# �u��
  ��N)

type: 39a
name: Thirty-Nine Articles
label: 39A17
content:
  # 39-Articles
  ## Article 17 - Of Predestination and Election
  Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God be called according to God’s purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of his only-begotten Son Jesus Christ: they walk religiously in good works, and at length, by God’s mercy, they attain to everlasting felicity.

  As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God’s Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.

  Furthermore, we must receive God’s promises in such wise, as they be generally set forth to us in holy Scripture: and, in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God.


id:
  ��# �u��
  ����D

type: 39a
name: Thirty-Nine Articles
label: 39A18
content:
  # 39-Articles
  ## Article 18 - Of obtaining eternal Salvation only by the Name of Christ
  They also are to be had accursed that presume to say, That every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of Nature. For holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.


id: ��# �zǮf���l�
type: 39a
name: Thirty-Nine Articles
label: 39A19
content:
  # 39-Articles
  ## Article 19 - Of the Church
  The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ’s ordinance in all those things that of necessity are requisite to the same.

  As the Church of Jerusalem, Alexandria, and Antioch, have erred; so also the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith.


id: ��# �zǮf�����}
type: 39a
name: Thirty-Nine Articles
label: 39A2
content:
  # 39-Articles
  ## Article 2 - Of the Word or Son of God, which was made very Man
  The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man’s nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men.


id: ��# �w��GC�oD
type: 39a
name: Thirty-Nine Articles
label: 39A20
content:
  # 39-Articles
  ## Article 20 - Of the Authority of the Church
  The Church hath power to decree Rites or Ceremonies, and authority in Controversies of Faith: And yet it is not lawful for the Church to ordain any thing that is contrary to God’s Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.


id:
  ��# �w��GC
  B�

type: 39a
name: Thirty-Nine Articles
label: 39A21
content:
  # 39-Articles
  ## Article 21 - Of the Authority of General Councils
  General Councils may not be gathered together without the commandment and will of Princes. And when they be gathered together, (forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and Word of God,) they may err, and sometimes have erred, even in things pertaining unto God. Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of holy Scripture.


id:
  ��# �w��GC
  ��Q

type: 39a
name: Thirty-Nine Articles
label: 39A22
content:
  # 39-Articles
  ## Article 22 - Of Purgatory
  The Romish Doctrine concerning Purgatory, Pardons, Worshipping, and Adoration, as well of Images as of Reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.


id: ��# ���!NL���
type: 39a
name: Thirty-Nine Articles
label: 39A23
content:
  # 39-Articles
  ## Article 23 - Of Ministering in the Congregation
  It is not lawful for any man to take upon him the office of publick preaching, or ministering the Sacraments in the Congregation, before he be lawfully called, and sent to execute the same.

  And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have publick authority given unto them in the Congregation, to call and send Ministers into the Lord’s vineyard.


id: ��# ���!NL��_d
type: 39a
name: Thirty-Nine Articles
label: 39A24
content:
  # 39-Articles
  ## Article 24 - Of speaking in the Congregation in such a tongue as the people understandeth
  It is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church, to have publick Prayer in the Church, or to minister the Sacraments in a tongue not understanded of the people.


id:
  ��# �x�����
  �

type: 39a
name: Thirty-Nine Articles
label: 39A25
content:
  # 39-Articles
  ## Article 25 - Of the Sacraments
  Sacraments ordained of Christ be not only badges or tokens of Christian men’s profession, but rather they be certain sure witnesses, and effectual signs of grace, and God’s good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him.

  There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord.

  Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and the Lord’s Supper, for that they have not any visible sign or ceremony ordained of God.

  The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same they have a wholesome effect or operation: but they that receive them unworthily purchase to themselves damnation, as Saint Paul saith.


id: ��# �x����w�
type: 39a
name: Thirty-Nine Articles
label: 39A26
content:
  # 39-Articles
  ## Article 26 - Of the Unworthiness of the Ministers, which hinders not the effect of the Sacrament
  Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ’s, and do minister by his commission and authority, we may use their Ministry, both in hearing the Word of God, and in receiving of the Sacraments. Neither is the effect of Christ’s ordinance taken away by their wickedness, nor the grace of God’s gifts diminished from such as by faith and rightly do receive the Sacraments ministered unto them; which be effectual, because of Christ’s institution and promise, although they be ministered by evil men.

  Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences; and finally being found guilty, by just judgement be deposed.


id: ��# �t��^^�uF�x
type: 39a
name: Thirty-Nine Articles
label: 39A27
content:
  # 39-Articles
  ## Article 27 - Of Baptism
  Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or new Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.


id: ��# �t��^^�u���
type: 39a
name: Thirty-Nine Articles
label: 39A28
content:
  # 39-Articles
  ## Article 28 - Of the Lord’s Supper
  The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather is a Sacrament of our Redemption by Christ’s death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ.

  Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.

  The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper is Faith.

  The Sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped.


id: ��# �q����O��2
type: 39a
name: Thirty-Nine Articles
label: 39A29
content:
  # 39-Articles
  ## Article 29 - Of the Wicked which eat not the Body of Christ in the use of the Lord’s Supper
  The Wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the Body and Blood of Christ, yet in no wise are they partakers of Christ: but rather, to their condemnation, do eat and drink the sign or Sacrament of so great a thing.


id: ��# �q����O� q
type: 39a
name: Thirty-Nine Articles
label: 39A3
content:
  # 39-Articles
  ## Article 3 - Of the going down of Christ into Hell
  As Christ died for us, and was buried, so also is it to be believed, that he went down into Hell.


id: ��# �q����O�$%�
type: 39a
name: Thirty-Nine Articles
label: 39A30
content:
  # 39-Articles
  ## Article 30 - Of both kinds
  The Cup of the Lord is not to be denied to the Lay-people: for both the parts of the Lord’s Sacrament, by Christ’s ordinance and commandment, ought to be ministered to all Christian men alike.


id: ��# �|��F��4gs
type: 39a
name: Thirty-Nine Articles
label: 39A31
content:
  # 39-Articles
  ## Article 31 - Of the one Oblation of Christ finished upon the Cross
  The Offering of Christ once made is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.


id: ��# �|��F����
type: 39a
name: Thirty-Nine Articles
label: 39A32
content:
  # 39-Articles
  ## Article 32 - Of the Marriage of Priests
  Bishops, Priests, and Deacons, are not commanded by God’s Law, either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.


id: ��# �}���۷y\
type: 39a
name: Thirty-Nine Articles
label: 39A33
content:
  # 39-Articles
  ## Article 33 - Of Excommunicate Persons, how they are to be avoided
  That person which by open denunciation of the Church is rightly cut off from the unity of the Church, and excommunicated, ought to be taken of the whole multitude of the faithful, as an Heathen and Publican, until he be openly reconciled by penance, and received into the Church by a Judge that hath authority thereunto.


id: ��# �z��Zy|��=
type: 39a
name: Thirty-Nine Articles
label: 39A34
content:
  # 39-Articles
  ## Article 34 - Of the Traditions of the Church
  It is not necessary that Traditions and Ceremonies be in all places one, and utterly like; for at all times they have been divers, and may be changed according to the diversities of countries, times, and men’s manners, so that nothing be ordained against God’s Word. Whosoever through his private judgement, willingly and purposely, doth openly break the traditions and ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, (that others may fear to do the like,) as he that offendeth against the common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of the weak brethren.

  Every particular or national Church hath authority to ordain, change, and abolish, ceremonies or rites of the Church ordained only by man’s authority, so that all things be done to edifying.


id: ��# �z��Zy|őz
type: 39a
name: Thirty-Nine Articles
label: 39A35
content:
  # 39-Articles
  ## Article 35 - Of the Homilies
  The second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome Doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded of the people.

  Of the Names of the Homilies

  Of the right Use of the Church.
  Against peril of Idolatry.
  Of repairing and keeping clean of Churches.
  Of good Works: first of Fasting.
  Against Gluttony and Drunkenness.
  Against Excess of Apparel.
  Of Prayer.
  Of the Place and Time of Prayer.
  That Common Prayers and Sacraments ought to be ministered in a known tongue.
  Of the reverend estimation of God’s Word.
  Of Alms-doing.
  Of the Nativity of Christ.
  Of the Passion of Christ.
  Of the Resurrection of Christ.
  Of the worthy receiving of the Sacrament of the Body and Blood of Christ.
  Of the Gifts of the Holy Ghost.
  For the Rogation-days.
  Of the State of Matrimony.
  Of Repentance.
  Against Idleness.
  Against Rebellion.


id: ��# �x�f�U Dc
type: 39a
name: Thirty-Nine Articles
label: 39A36
content:
  # 39-Articles
  ## Article 36 - Of Consecration of Bishops and Ministers
  The Book of Consecration of Archbishops and Bishops, and Ordering of Priests and Deacons, lately set forth in the time of Edward the Sixth, and confirmed at the same time by authority of Parliament, doth contain all things necessary to such Consecration and Ordering: neither hath it any thing, that of itself is superstitious and ungodly. And therefore whosoever are consecrated or ordered according to the Rites of that Book, since the second year of the forenamed King Edward unto this time, or hereafter shall be consecrated or ordered according to the same Rites; we decree all such to be rightly, orderly, and lawfully consecrated and ordered.


id: ��# �x�f�U ��,
type: 39a
name: Thirty-Nine Articles
label: 39A37
content:
  # 39-Articles
  ## Article 37 - Of the Civil Magistrates
  The King’s Majesty hath the chief power in this Realm of England, and other his Dominions, unto whom the chief Government of all Estates of this Realm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to be, subject to any foreign Jurisdiction.
  Where we attribute to the King’s Majesty the chief government, by which Titles we understand the minds of some slanderous folks to be offended; we give not to our Princes the ministering either of God’s Word, or of the Sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testify; but that only prerogative, which we see to have been given always to all godly

  Princes in holy Scriptures by God himself; that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the civil sword the stubborn and evil-doers.

  The Bishop of Rome hath no jurisdiction in this Realm of England.

  The Laws of the Realm may punish Christian men with death, for heinous and grievous offences.

  It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars.


id: ��# �p��r8�i�=
type: 39a
name: Thirty-Nine Articles
label: 39A38
content:
  # 39-Articles
  ## Article 38 - Of Christian men’s Goods, which are not common
  The Riches and Goods of Christians are not common, as touching the right, title, and possession of the same, as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.


id: ��# �p��r8�i�o�
type: 39a
name: Thirty-Nine Articles
label: 39A39
content:
  # 39-Articles
  ## Article 39 - Of a Christian man’s Oath
  As we confess that vain and rash Swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle, so we judge, that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be done according to the Prophet’s teaching, in justice, judgement, and truth.


id:
  ��# ����D
  ���

type: 39a
name: Thirty-Nine Articles
label: 39A4
content:
  # 39-Articles
  ## Article 4 - Of the Resurrection of Christ
  Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of Man’s nature; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day.


id:
  ��# ����D
  ���

type: 39a
name: Thirty-Nine Articles
label: 39A5
content:
  # 39-Articles
  ## Article 5 - Of the Holy Ghost
  The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.


id:
  ��# ����D
  ����

type: 39a
name: Thirty-Nine Articles
label: 39A6
content:
  # 39-Articles
  ## Article 6 - Of the Sufficiency of the holy Scriptures for salvation
  Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation. In the name of the holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.

  Of the Names and Number of the Canonical Books
  Genesis
  Exodus
  Leviticus
  Numbers
  Deuteronomy
  Joshua
  Judges
  Ruth
  The First Book of Samuel
  The Second Book of Samuel
  The First Book of Kings
  The Second Book of Kings
  The First Book of Chronicles
  The Second Book of Chronicles
  The First Book of Esdras
  The Second Book of Esdras
  The Book of Esther
  The Book of Job
  The Psalms
  The Proverbs
  Ecclesiastes or Preacher
  Cantica, or Songs of Solomon
  Four Prophets the greater
  Twelve Prophets the less

  And the other Books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine; such are these following:

  The Third Book of Esdras
  The Fourth Book of Esdras
  The Book of Tobias
  The Book of Judith
  The rest of the Book of Esther
  The Book of Wisdom
  Jesus the Son of Sirach
  Baruch the Prophet
  The Song of the Three Children
  The Story of Susanna
  Of Bel and the Dragon
  The Prayer of Manasses
  The First Book of Maccabees
  The Second Book of Maccabees

  All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.


id: ��# �t��l�d���V
type: 39a
name: Thirty-Nine Articles
label: 39A7
content:
  # 39-Articles
  ## Article 7 - Of the Old Testament
  The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth; yet notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Moral.


id: ��# �t��l�d�v�)
type: 39a
name: Thirty-Nine Articles
label: 39A8
content:
  # 39-Articles
  ## Article 8 - Of the Three Creeds
  The Three Creeds, Nicene Creed, Athanasius’s Creed, and that which is commonly called the Apostles’ Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of holy Scripture.


id: ��# �} �ﴲ)M�
type: 39a
name: Thirty-Nine Articles
label: 39A9
content:
  # 39-Articles
  ## Article 9 - Of Original or Birth-sin
  Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it is the fault and corruption of the Nature of every man, that naturally is ingendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God’s wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in the Greek, "Φρόνημα σαρκὸς", which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.


id: ��%�arF�9�����
type: 1hc
name: First Helvetic Confession
label: 1HC1
content:
  # First Helvetic Confession
  ## Article 1 - Of Sacred Scripture
  The Canonical Scripture is the Word of God, handed down by the Holy Spirit, and proclaimed to the world through the prophets and apostles, is the most perfect and most ancient philosophy of all, and it alone perfectly contains all godliness and sound living.

  [2 Peter 1](/get-passage/2+Peter+1); [2 Timothy 3](/get-passage/2+Timothy+3).


id: ��%�f|"� I>~a6
type: 1hc
name: First Helvetic Confession
label: 1HC10
content:
  # First Hevetic Confession
  ## Article 10 - Of the Eternal Counsel of God to Redeem Man
  By this fault, man was subject to damnation and incurred the righteous indignation of God, and yet God the Father never ceased to take care of him. This is clear from the first promises, and the whole law (which exposes sin, but does not extinguish it) and from Christ who was ordained for this purpose and provision.

  [Genesis 3](/get-passage/Genesis+3); [Romans 7](/get-passage/Romans+7); [Ephesians 1](/get-passage/Ephesians+1).


id: ��%�f|"� I>�I
type: 1hc
name: First Helvetic Confession
label: 1HC2
content:
  # First Helvetic Confession
  ## Article 2 - Of the Interpretation of Scripture
  The interpretation of Scripture is to be sought from itself alone, so that it should be its own interpreter, governed by the rule of love and faith.

  [John 5](/get-passage/John+5); [Romans 12](/get-passage/Romans+12); [1 Corinthians 13](/get-passage/1+Corinthians+13); Christ does so in [Matthew 5](/get-passage/Matthew+5).


id: ��%�g}����`��
type: 1hc
name: First Helvetic Confession
label: 1HC3
content:
  # First Helvetic Confession
  ## Article 3 - Of the Ancient Fathers1
  Inasmuch as the Holy Fathers do not depart from this sort of interpretation, we receive them not only as interpreters of the Scriptures, but also as the chosen instruments of God.


id: ��%�g}����a�-�
type: 1hc
name: First Helvetic Confession
label: 1HC4
content:
  # First Hevetic Confession
  ## Article 4 - Of Human Traditions
  Regarding the rest of the traditions of men, no matter how attractive and accepted, whatever of these lead us astray, we answer with the Lord’s words: “They worship me in vain by teaching the doctrines of men.”

  [Isaiah 29](/get-passage/Isaiah+29); [Matthew 15](/get-passage/Matthew+15); [Mark 7](/get-passage/Mark+7); [1 Timothy 4](/get-passage/1+Timothy+4); [Titus 1](/get-passage/Titus+1).


id: ��%�h~���Rz��$~
type: 1hc
name: First Helvetic Confession
label: 1HC5
content:
  # First Hevetic Confession
  ## Article 5 - The Purpose of Scripture
  The principal intent of all canonical Scripture is that God is good to the human race, and that he has declared that goodness through Christ his Son. It is by faith alone that this goodness reaches us and is received, but is made effectual by love towards our neighbours.

  [Genesis 3](/get-passage/Genesis+3); [John 3](/get-passage/John+3); [Romans 8](/get-passage/Romans+8); [Ephesians 2](/get-passage/Ephesians+2); [1 John 4](/get-passage/1+John+4).


id: ��%�h~���Rz��F�
type: 1hc
name: First Helvetic Confession
label: 1HC6
content:
  # First Hevetic Confession
  ## Article 6 - Of God
  We thus speak of God, that he is of one substance: triune in persons, omnipotent. Just as he created all things by the Word, that is, his Son, out of nothing, so by his providence he governs, he preserves, and he cherishes all things righteously, truly and most wisely.

  [Genesis 1](/get-passage/Genesis+1); [Deuteronomy 6](/get-passage/Deuteronomy+6); [Matthew 28](/get-passage/Matthew+28); [Acts 17](/get-passage/Acts+17).


id:
  ��%�i{��l
  �
  ��

type: 1hc
name: First Helvetic Confession
label: 1HC7
content:
  # First Hevetic Confession
  ## Article 7 - Of Man and his Strength
  Man is the most perfect image of God on earth, having the primary place among the visible creatures, consists of soul and body, of which the body is mortal, and the soul immortal. He was created holy by God, but by his own fault fell into sin, and dragged the entire human race into that same ruin with him, and rendered them subject to the same calamity.

  [Genesis 1](/get-passage/Genesis+1); [Genesis 2](/get-passage/Genesis+2); [Genesis 3](/get-passage/Genesis+3); [Romans 5](/get-passage/Romans+5).


id:
  ��%�i{��l
  ����

type: 1hc
name: First Helvetic Confession
label: 1HC8
content:
  # First Hevetic Confession
  ## Article 8 - Of Original Sin
  This original sin so pervaded the whole human race, that by no means could the children of wrath and the enemies of God, be cured except by Christ. For if any good fruit survives here, constantly weakened by our sins, it turns for the worse. For the power of evil overcomes us, and does not permit us to pursue reason, nor to cultivate the godliness of our mind.

  [Psalm 51](/get-passage/Psalms+51); [Romans 8](/get-passage/Romans+8); [Ephesians 2](/get-passage/Ephesians+2).


id: ��%�j{`�_�6��ER
type: 1hc
name: First Helvetic Confession
label: 1HC9
content:
  # First Hevetic Confession
  ## Article 9 - Of Free Will
  To man we do attribute free will, that we experience the wanting and willing to do good and evil. Indeed, we may do evil of our own free will, but we do not embrace and pursue good, except by the grace of Christ, enlightened and impelled by his Spirit. “For it is God who works in us both to will and to do of his good pleasure.” Salvation is from God. Destruction is from us.

  [Hosea 13](/get-passage/Hosea+13); [Philippians 2](/get-passage/Philippians+2).


id: ��%�j{`�_�6��(
type: 1hc
name: First Helvetic Confession
label: 1HC
content:
  Historical Note
  This Confession was composed by a number of Swiss divines (Bullinager, Grynæus, Myconius, and others), delegated and assembled for the purpose, in the city of Basle, A.D. 1536. It is the first Confession which represented the faith of all the Reformed cantons of Switzerland; the preceding ones had merely a local authority. It is called the First Helvetic Confession to distinguish it from the Second Helvetic Confession (1566), which acquired still greater authority. It is also less aptly called the Second Confession of Basle (Conf. Basleensis Posterior), from the place of its composition and publication, in distinction from the First Confession of Basle, or of Mühlhausen (1534), which continued in force in these two cities. The Latin text was published first under the title: Ecclesiarum per Helvatiam Confessio Fidei summaria et generalis. It is reproduced in the Corpus et Syntagma, and in Niemeyer’s Collectio (pp. 115-122). The German text in the Swiss dialect was prepared by Leo Judæ, and is of equal authority with the Latin, although it is a free and enlarged translation.

  Philip Schaff

  # First Hevetic Confession
  ## Article 11 - Of Jesus Christ and that which is done by Christ
  This Christ is the true Son of God, true God, and true man. At the appointed time he took upon himself the whole man, made of soul and body, possessing in one individual person two unmixed natures, that he might restore to life us who were dead, and made us heirs of God, and so became our brother.

  John 16; Galatians 4; Hebrews 2; 2 John 1.
  He took the most holy flesh of the Godhead in union with ours, similar in all respects (with the exception of sin only, since it was necessary to be an unblemished sacrifice), born of the untouched Virgin Mary, cooperating with the Holy Spirit, and delivered it to death for the atonement of all sin.

  Luke 2; Hebrews 5; 1 John 2.
  In order that we might have a full and perfect hope and confidence of immortality, he placed his flesh, which was raised from the dead, in heaven at the right hand of his Almighty Father.

  1 Corinthians 15; Acts 1.
  There he sits, triumphant over death, sin, and hell; the conqueror and leader, our head, our true high priest at the right hand of the Father, defending our cause and pleading it perpetually, until he fashions us into the likeness to which we were created.2

  Romans 8; Ephesians 1; Ephesians 4.
  We thus wait for him who will come at the end of all ages, the true and just judge, who will pronounce the verdict on all flesh, which will be raised before that judgment, and who will lift up the godly above the heavens, and condemn the ungodly body and soul to eternal destruction.

  Daniel 7; John 5.
  As he alone is our mediator, intercessor, sacrifice, and the same High Priest, our Lord, and our King, so we recognize him alone, and we believe with all our hearts that he is our reconciliation, redemption, sanctification, atonement, wisdom, protection, and our only deliverer. We refuse all other means of life and salvation, except this Christ alone.

  Romans 3; 1 Corinthians 1; 1 Timothy 2; Hebrews 7.
  Article 12 - The Purpose of Preaching the Gospel
  Therefore, in all preaching of the gospel, it must be announced first and foremost that we are saved only by the mercy of God and the merit of Christ. In order that men may understand what need they have, their sins must always be pointed out to them most clearly through the law, and their remission by the death of Christ.

  Romans 5; 1 Timothy 1.
  Article 13 - The Christian and his Duty3
  We obtain these divine benefits, and the true sanctification of the Spirit of God, by mere faith in God, and not at all by own strength or merit.

  Romans 3; Galatians 2; Ephesians 2.
  Article 14 - Of Faith
  This sure and undoubted faith is the substance and apprehension of all things hoped for from the goodness of God. It comes from love itself, and it sprouts clearly the fruit of all virtues. We do not, however, attribute anything to these deeds, even if they are pious, but justification and salvation we attribute to the grace of God only.

  And this indeed is the only true worship of God: faith, without confidence in works, this is the most fruitful of works.

  Galatians 5; Hebrews 11.
  Article 15 - Of the Church
  The church is the holy assembly of all the saints and the spotless bride of Christ, whom Christ washes and purifies with his blood, and finally establishes and delivers her to her Father without spot or wrinkle, and together such stones are built upon the living rock.

  Although this church is known only to the eyes of God, yet by certain external rites, instituted by Christ himself, and by the Word of God as a public and legitimate discipline, it is not only seen and known, but is so established that no one (except by God’s singular privilege) is considered to be in it without them.

  Matthew 16; Matthew 28; Mark 16; Acts 10; Ephesians 5; 1 Peter 2.
  Article 16 - Of the Ministry of the Word
  And for this reason, we confess that the ministers of the church are God’s co-workers (which Paul also acknowledges), through whom he administers the knowledge of himself and the remission of sins, converts men to himself, raises them up, comforts them, even frightens them and judges them. However, in order to ascribe all the power and efficiency in these things to the Lord, let us ascribe the ministry to the ministers. For it is certain that this power and efficacy is not to be bound to any creature at all, but to be dispensed by the free condescension of God, how and to whom He wills. For there is no one who waters, nor who plants, but God who gives growth.4

  Luke 1; John 20; 1 Corinthians 3; 1 Corinthians 14; 2 Corinthians 6.
  Article 17 - The Power of the Church
  But the very authority of the word, and of feeding the Lord’s flock, which is properly the power of the keys, prescribing to all — equally to the highest and to the lowest, is sacrosanct and inviolable. Either by the calling of God, or by a certain and deliberate vote of the church, it must be entrusted only to those chosen to minister.

  Jeremiah 1; Matthew 16; John 20; Acts 13; 1 Thessalonians 4.
  Article 18 - The Election of Ministers
  For this function is not to be granted to anyone who has not found and judged that the ministers of the Church, and those to whom this business has been entrusted by a Christian magistrate in the name of the Church, are unique both in the knowledge of the divine law, and in the innocence of life, and in the study of the name of Christ. Which, although it is the true election of God, is nevertheless rightly verified by the vote of the church and the imposition of the hands of the elders.

  Luke 12; Acts 1; Acts 6; 1 Timothy 3; Titus 1; Hebrews 6.
  Article 19 - Who is the Pastor?
  Christ himself is the true head and shepherd of his church, he alone gives his church pastors and teachers, who in the external church use this rightfully and legitimately entrusted power of the keys. Hence we recognize them only as shepherds, and not at all a Roman head.

  John 10; John 21; Ephesians 1:4,5.
  Article 20 - Duties of Ministers
  The supreme task of this function is to preach repentance and the remission of sins through Christ: to pray unceasingly for the people, to watch tirelessly with holy studies and the Word of God, and with the Word of God as the sword of the Spirit, and with all-powerful art to persecute and weaken Satan with internal hatred, to protect the healthy citizens of Christ. Also to admonish, rebuke, rebuke, and rebuke the wicked, and those who stray further from the church, that is, by the agreement and pious consent of the covenantal church of Christ, either to expel and expose them from the whole, or to make amends in some other convenient way for the time being5, until they come to their senses and are saved. For he has returned to the church as a sick citizen of Christ, if, with converted minds and studies (wherein all this discipline is concerned), he confesses his error, and requires sound discipline on the other side, and exhilarate all the pious with a new zeal for piety.

  Jeremiah 11; Ezekiel 34; Luke 24; Acts 6; Ephesians 6; 1 Corinthians 5; 2 Thessalonians 3; 1 Timothy 4; 2 Timothy 4.
  Article 21 - The Power and Efficacy of the Sacraments
  There are two signs [in the church of Christ] which are called sacraments: baptism and the eucharist. These symbols of mysterious things are not bare signs, but consist of signs and the things signified at the same time. For in baptism water is a sign, but the actual thing is regeneration and adoption into the people of God. In the eucharist the bread and wine are the signs, but the thing is the communion of the body of the Lord, salvation won, and the remission of sins. And these things are perceived by the spirit by faith, just as the body receives these signs with the mouth. For the whole fruit of the sacraments is in the things themselves.

  Wherefore we assert that the sacraments are not only distinguishing marks of Christian congregation, but also symbols of divine grace, by which the ministers, to the Lord, cooperate for that end which he promises and brings about, so nevertheless, as has been said of the ministry of the word, that all saving power is ascribed to the Lord alone.

  Article 22 - Baptism
  We affirm that Baptism is the institution of the Lord, and the bath of regeneration which the Lord presents to his elect, as a visible sign through the ministry of the church (as has been explained above).

  With this holy bath we shall therefore bathe our infants, since it is wrong to reject those born of us (who are the Lord’s people) from the fellowship of God’s people, so long as they have not been designated reprobate by the voice of God, especially since it is to be presumed that their election is pious.

  Genesis 17; Luke 18; Acts 10; Titus 3; 1 Corinthians 7.
  Article 23 - Eucharist
  But the mystical supper, is that which the Lord truly offers his body and blood, that is, himself to his own, so that he may live more and more in them, and they in him. Not that the bread and the wine, and the body and blood of the Lord, are united into one nature: neither locally included in them, nor by any carnal presence established. But the bread and wine are symbols from the Lord’s institution, to which the true communion of his body and blood, and is presented by the Lord himself through the ministry of the church, not as food for the perishable stomach, but as food for eternal life.

  Matthew 26; John 6:14; 1 Corinthians 10.
  This is why we often use this sacred food, because by this warning we look at the death and blood of the crucified, with the eyes of faith, and our salvation, not without a taste of heavenly life, and indeed with a sense of eternal life, meditating on this spiritual, life-giving and intimate food, we are refreshed with indescribable sweetness, and we rejoice with unspeakable joy, because of the life we have found, and with all our strength, we pour out thanksgiving for the wonderful favour of Christ towards us.

  Thus, it is greatly undeserved that some think we give too little to the sacred symbols. For these are holy things to be venerated, and, as it were, instituted by and received from the high priest Christ, in the manner we have said presenting the things signified, bearing witness to the thing accomplished, representing things so arduous, and by a wonderful analogy of the things signified, bringing the clearest light to these mysteries. To this end they themselves supply the aid and help of the faith, and finally, in turn, they bind us, as much as a sacred oath would, to the head of Christ and the church. This is how reverently we feel about these sacred symbols. But truly we ascribe strength and power to him who gives life and sanctifies forever, who is life, to whom be praise forever and ever. Amen.

  Article 24 - The Sacred Assembly
  But we consider that sacred assemblies should be conducted in such a way that above all, the Word of God is daily proclaimed to the public, that the Scriptures are daily brought out by suitable ministers and read out, that the faith of the pious should be exercised from time to time in celebrating the holy Eucharist, and that prayer for the needs of all should be constantly insisted on.

  But the rest of the useless and innumerable vagaries of ceremonies, vessels, veils, clothes, candles, altars, gold, and silver, inasmuch as they serve to pervert religion, especially idols and images (which are profane and scandalous for worship), and all such profane things, let us keep far away from our sacred house.

  Exodus 20; Isaiah 40; Acts 2; 1 Corinthians 14; 1 Timothy 2; 1 Peter 4; 1 John 5.
  Article 25 - Of Indifferent Things6
  The things that are properly called indifferent, a pious man can use them as freely as he can everywhere, and at all times. But he must do so knowingly and out of charity, that is, he will use them only for the edification of all.

  Romans 14; 1 Corinthians 3; 1 Corinthians 8; 1 Corinthians 10.
  Article 26 - Of Heretics and Schismatics
  Let us also guard against those who depart from the holy fellowship of the Church, either bringing in or following other dogmas. With what evil do the Anabaptists today work with the first! If they obstinately do not obey the admonition of the church and Christian learning, we judge that they should be restrained by the magistrate, lest they contaminate the flock of God.

  Isaiah 5; Acts 3; Romans 12.
  Article 27 - Of Magistrates
  Every magistrate is from God, and his duty (unless he prefers to exercise tyranny), is to defend and ensure that religion is defended against all blasphemy, and just as the prophet teaches from the Word of the Lord, to execute it in maturity. In this respect, he must take care above all, that the pure Word of God is preached to the people in a pure and sincere manner, and that the gospel truth is not withheld from any people. He must quickly see to it that all citizens are formed by correct and diligent training and discipline, that there is a just provision of the ministers of the church, and that the poor are cared for. This part, the church’s authorities oversee.

  Finally, magistrates, judge the people according to unbiased laws: to preserve the public peace, to foster the republic, and you are to punish the offender with wealth, body, and life. For what he does, he renders the worship due to God.

  We know that we, (even if we are free in Christ) both in body and in all our faculties, and in the earnest [truth] of the soul with faith, are to submit to the magistrate in holiness (inasmuch as the dominions of this man do not openly fight with him for whose sake we honour the magistrate).

  Matthew 22; Acts 4; Romans 13; 1 Corinthians 9; 1 Corinthians 16; 1 Timothy 5.
  Article 28 - Of Holy Matrimony
  Marriage, which is divinely instituted for men who are fit for it, and who are not otherwise called to live celibately, we also consider to be not be contrary to holy orders. As the church inaugurates and sanctifies by exhortation and prayer, so it is the interest of the magistrates, that it should be dignified and honoured, and that it should not be ended except for just causes.

  Accordingly, we reject monastic celibacy and the impure chastity of those people (whom they call spiritual), and this whole cowardly way of life. It is an abominable opinion of superstitious men, equally repugnant to the church and the republic.

  Matthew 5; Matthew 19; 1 Corinthians 7; 2 Thessalonians 3; 1 Timothy 3; 1 Timothy 4; Hebrews 13.
  Article 29 - A declaration or witnessing of our mind7
  It is not our mind here to prescribe by these brief chapters a certain rule of the Faith to all Churches and congregations, for we know no other rule of faith but the Holy Scripture. Therefore, we are in accordance with those who agree with these things, whether or not they use another manner of speaking or a Confession different and apart to this document in words. Instead, the matter should be considered, rather than the words. Therefore, we make this free for all men to use their own manner of speech, as they shall perceive most profitable for their churches and we shall use the same liberty. And if any man will attempt to corrupt the true meaning of this, our Confession, we shall give both a confession and a defence of the principle and truth.

  It was our pleasure to use these words at this present time, that we might declare our opinion in our religion and worshipping of God.


id: ��&��z��2����r�
type: 2hc
name: Second Helvetic Confession
label: 2HC1
content:
  # Second Helvetic Confession
  ## Chapter 1 - Of the Holy Scripture Being the True Word of God
  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 spake 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 all things fully expounded which belong to a saving faith, and also to the framing of a life acceptable to God; and in this respect it is expressly commanded of God that nothing be either put to or taken from the same ([Deuteronomy 4:2](/get-passage/Deuteronomy+4:2); [Revelation 22:18-19](/get-passage/Revelation+22:18-19)).

  We judge, therefore, that from these Scriptures are to be taken 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 confutation of all errors, with all exhortations; according to that word of the Apostle, ‘All Scripture given by inspiration of God is profitable for doctrine, for reproof,’ etc. ([2 Timothy 3:16-17](/get-passage/2+Timothy+3:16-17)). Again, ‘These things write I unto thee,’ says the Apostle to Timothy, ‘that thou mayest know how thou oughtest to behave thyself in the house of God,’ etc. ([1 Timothy 3:14-15](/get-passage/1+Timothy+3:14-15)). Again, the self-same Apostle to the Thessalonians: ‘When,’ says he, ‘ye received the word of us, ye received not the word of men, but as it was indeed, the Word of God,’ etc. ([1 Thessalonians 2:13](/get-passage/1+Thessalonians+2:13)). For the Lord himself has said in the Gospel, ‘It is not ye that speak, but the Spirit of my Father speaketh in you;’ therefore ‘he that heareth you, heareth me; and he that despiseth you, despiseth me’ ([Matthew 10:20](/get-passage/Matthew+10:20); [Luke 10:16](/get-passage/Luke+10:16); [[John 13:20](/get-passage/John+13:20)).

  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 preached, and received of the faithful; and that neither any other Word of God is to be feigned, nor to be expected from heaven: and that now the Word itself which is preached is to be regarded, not the minister that preaches; who, although he be evil and a sinner, nevertheless the Word of God abides 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 ‘No man shall teach his neighbor; for all men shall know me’ ([Jeremiah 31:34](/get-passage/Jeremiah+31:34)), and ‘He that watereth, or he that planteth, is nothing, but God that giveth the increase’ ([1 Corinthians 3:7](/get-passage/1+Corinthians+3:7)). For albeit ‘No man can come to Christ, unless he be drawn by the Heavenly Father’ ([John 6:44](/get-passage/John+6:44)), and be inwardly lightened by the Holy Spirit, yet we know undoubtedly that it is the will of God that his word should be preached even outwardly. 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 thee what thou oughtest to do’ ([Acts 10:6](/get-passage/Acts+10:6)).

  For he that illuminates inwardly by giving men the Holy Spirit, the self-same, by way of commandment, said unto his disciples, ‘Go ye into all the world, and preach the Gospel to every creature’ ([Mark 16:15](/get-passage/Mark+16:15)). And so Paul preached the Word outwardly to Lydia, a purple-seller among the Philippians; but the Lord inwardly opened the woman’s heart ([Acts 16:14](/get-passage/Acts+16:14)). And the same Paul, upon an elegant gradation fitly placed in Romans 10, at last infers, ‘Therefore faith cometh by hearing, and hearing by the Word of God’ ([Romans 10:14-17](/get-passage/Romans+10:14-17)).

  We know, in the mean time, that God can illuminate whom and when he will, even without the external ministry, which is a thing appertaining to his power; but we speak of the usual way of instructing men, delivered unto us from God, both by commandment and examples.

  We therefore detest all the heresies of Artemon, the Manichæans, the Valentinians, of Cerdon, and the Marcionites, who denied that the Scriptures proceeded from the Holy Spirit; or else received not, or interpolated and corrupted, some of them.

  And yet we do not deny that certain books of the Old Testament were by the ancient authors called Apocryphal, and by others Ecclesiastical; to wit, such as they would have to be read in the churches, but not alleged to avouch or confirm the authority of faith by them. As also Augustine, in his De Civitate Dei, book 18, chapter 38, makes mention that ‘in the books of the Kings, the names and books of certain prophets are reckoned;’ but he adds that ‘they are not in the canon,’ and that ‘those books which we have suffice unto godliness.’


id: ��&��pe����U��
type: 2hc
name: Second Helvetic Confession
label: 2HC10
content:
  # Second Helvetic Confession
  ## Chapter 10 - Of the Predestination of God and the Election of the Saints
  God has from the beginning freely, and of his mere grace, without any respect of men, predestinated or elected the saints, whom he will save in Christ, according to the saying of the apostle, ‘And he hath chosen us in him before the foundation of the world’ ([Ephesians 1:4](/get-passage/Ephesians+1:4)); and again, ‘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 unto us, through Jesus Christ, before the world was, but is now made manifest by the appearance of our Saviour Jesus Christ’ ([2 Timothy 1:9-10](/get-passage/2+Timothy+1:9-10)).

  Therefore, though not for any merit of ours, yet not without a means, but in Christ, and for Christ, did God choose us; and they who are now ingrafted into Christ by faith, the same also were elected. But such as are without Christ were rejected, according to the saying of the apostle, ‘Prove yourselves, whether ye be in the faith. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?’ ([2 Corinthians 13:5](/get-passage/2+Corinthians+13:5)).

  To conclude, the saints are chosen in Christ by God unto a sure end, which end the apostle declares when he says, ‘He hath chosen us in him, that we should be holy and without blame before him through love; who has predestinated us to be adopted through Jesus Christ unto himself, for the praise of his glorious grace’ ([Ephesians 1:4-6](/get-passage/Ephesians+1:4-6)).

  And although God knows who are his, and now and then mention is made of the small number of the elect, yet we must hope well of all, and not rashly judge any man to be a reprobate: for Paul says to the Philippians, ‘I thank my God for you all’ (now he speaks of the whole Church of the Philippians), ‘that ye are come into the fellowship of the Gospel; and I am persuaded that he that hath begun this work in you will perform it as it becometh me to judge of you all’ ([Philippians 1:3-7](/get-passage/Philippians+1:3-7)).

  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 ‘strive to enter in at the strait gate’ ([Luke 13:24](/get-passage/Luke+13:24)): as if he should say, It is not for you rashly to inquire of these matters, but rather to endeavor that you may enter into heaven by the strait way.

  Wherefore we do not allow of the wicked speeches of some who say, Few are chosen, and seeing I know not whether I am in the number of these few, I will not defraud my nature of her desires. Others there are who say, If I be predestinated and chosen of God, nothing can hinder me from salvation, which is already certainly appointed for me, whatsoever I do at any time; but if I be in the number of the reprobate, no faith or repentance will help me, seeing the decree of God can not be changed: therefore all teachings and admonitions are to no purpose. Now, against these men the saying of the apostle makes much, ‘The servants of God must be apt to teach, instructing those that are contrary-minded, proving if God at any time will give them repentance, that they may come to amendment out of the snare of the devil, which are taken of him at his pleasure’ ([2 Timothy 2:24-26](/get-passage/2+Timothy+2:24-26)).

  Besides, Augustine also teaches, that both the grace of free election and predestination, and also wholesome admonitions and doctrines, are to be preached (Lib. de Bono Perseverantiæ, cap. 14).

  We therefore condemn those who seek otherwhere than in Christ whether they be chosen from all eternity, and what God has decreed of them before all beginning. For men must hear the Gospel preached, and believe it. If thou believest, and art in Christ, thou mayest undoubtedly hold that thou art elected. For the Father has revealed unto us in Christ his eternal sentence of predestination, as we even now showed out of the apostle, in [2 Timothy 1:9-10](/get-passage/2+Timothy+1:9-10). This is therefore above all to be taught and well weighed, what great love of the Father toward us in Christ is revealed. We must hear what the Lord does daily preach unto us in his Gospel: how he calls and says, ‘Come unto me all ye that labor and are burdened, and I will refresh you’ ([Matthew 11:28](/get-passage/Matthew+11:28)); and, ‘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](/get-passage/John+3:16)); also, ‘It is not the will of your Father in heaven that any of these little ones should perish’ ([Matthew 18:14](/get-passage/Matthew+18:14)).

  Let Christ, therefore, be our looking-glass, in whom we may behold our predestination. We shall have a most evident and sure testimony that we are written in the Book of Life if we communicate with Christ, and he be ours, and we be his, by a true faith. Let this comfort us in the temptation touching predestination, than which there is none more dangerous: that the promises of God are general to the faithful; in that he says, ‘Ask, and ye shall receive; every one that asketh receiveth’ ([Luke 11:9-10](/get-passage/Luke+11:9-10)). And, to conclude, we pray, with the whole Church of God, ‘Our Father which art in heaven’ ([Matthew 6:9](/get-passage/Matthew+6:9)); and in baptism, we are ingrafted into the body of Christ, and we are fed in his Church, oftentimes, with his flesh and blood, unto everlasting life. Thereby, being strengthened, we are commanded to ‘work out our salvation with fear and trembling,’ according to that precept of Paul, in [Philippians 2:12](/get-passage/Philippians+2:12).


id: ��&��p6��>cW
type: 2hc
name: Second Helvetic Confession
label: 2HC11
content:
  # Second Helvetic Confession
  ## Chapter 11 - Of Jesus Christ, Being True God and Man, and the Only Saviour of the World
  Moreover, we believe and teach that the Son of God, our Lord Jesus Christ, was from all eternity predestinated and foreordained of the Father to be the Saviour of the world. And we believe that he was begotten, not only then, when he took flesh of the Virgin Mary, nor yet a little before the foundations of the world were laid; but before all eternity, and that of the Father after an unspeakable manner. For Isaiah says ([Isaiah 53:8](/get-passage/Isaiah+53:8)), ‘Who can tell his generation?’ And Micah says ([Micah 5:2](/get-passage/Micah+5:2)), ‘Whose egress hath been from everlasting.’ And John says ([John 1:1](/get-passage/John+1:1)), ‘In the beginning was the Word, and the Word was with God, and the Word was God,’ etc.

  Therefore the Son is coequal and consubstantial with the Father, as touching his divinity: true God, not by name only, or by adoption, or by special favor, but in substance and nature ([Philippians 2:6](/get-passage/Philippians+2:6)). Even as the apostle says elsewhere, ‘This is the true God, and life everlasting’ ([1 John 5:20](/get-passage/1+John+5:20)). Paul also says, ‘He hath made his Son the heir of all things, by whom also he made the worlds; the same is the brightness of his glory and the express image of his person, bearing up all things by his mighty word’ ([Hebrews 1:2-3](/get-passage/Hebrews+1:2-3)). Likewise, in the Gospel, the Lord himself says, ‘Father, glorify thou me with thyself, with the glory which I had with thee before the world was’ ([John 17:5](/get-passage/John+17:5)). Also elsewhere it is written in the Gospel, ‘The Jews sought how to kill Jesus, because he said that God was his Father, making himself equal with God’ ([John 5:18](/get-passage/John+5:18)).

  We therefore do abhor the blasphemous doctrine of Arius, and all the Arians, uttered against the Son of God; and especially the blasphemies of Michael Servetus, the Spaniard, and of his complices, which Satan through them has, as it were, drawn out of hell, and most boldly and impiously spread abroad throughout the world against the Son of God.

  We also teach and believe that the eternal Son of the eternal God was made the Son of man, of the seed of Abraham and David ([Matthew 1:25](/get-passage/Matthew+1:25)); not by the means of any man, as Ebion affirmed, but that he was most purely conceived by the Holy Spirit, and born of Mary, who was always a virgin, even as the history of the Gospel does declare. And Paul says, ‘He took not on him the nature of angels, but of the seed of Abraham’ ([Hebrews 2:16](/get-passage/Hebrews+2:16)). And John the apostle says, ‘He that believeth not that Jesus Christ is come in the flesh is not of God’ ([1 John 4:3](/get-passage/1+John+4:3)). The flesh of Christ, therefore, was neither flesh in show only, nor yet flesh brought from heaven, as Valentinus and Marcion dreamed.

  Moreover, our Lord Jesus Christ had not a soul without sense and reason, as Apollinaris thought; nor flesh without a soul, as Eunomius did teach; but a soul with its reason, and flesh with its senses, by which senses he felt true griefs in the time of his passion, even as he himself witnessed when he said, ‘My soul is heavy, even to death’ ([Matthew 26:38](/get-passage/Matthew+26:38)); and, ‘My soul is troubled,’ etc. ([John 12:27](/get-passage/John+12:27)).

  We acknowledge, therefore, that there be in one and the same Jesus Christ our Lord two natures—the divine and the human nature; and we say that these two are so conjoined or united that they are not swallowed up, confounded, or mingled together; but rather united or joined together in one person (the properties of each nature being safe and remaining still), so that we do worship one Christ our Lord, and not two. I say one, true God and man, as touching his divine nature, of the same substance with us, and ‘in all points tempted like as we are, yet without sin’ ([Hebrews 4:15](/get-passage/Hebrews+4:15)).

  As, therefore, we detest the heresy of Nestorius, which makes two Christs of one and dissolves the union of the person, so do we abominate the madness of Eutyches and of the Monothelites and Monophysites, who overthrow the propriety of the human nature.

  Therefore we do not teach that the divine nature in Christ did suffer, or that Christ, according to his human nature, is yet in the world, and so in every place. For we do neither think nor teach that the body of Christ ceased to be a true body after his glorifying, or that it was deified and so deified that it put off its properties, as touching body and soul, and became altogether a divine nature and began to be one substance alone; therefore we do not allow or receive the unwitty subtleties, and the intricate, obscure, and inconstant disputations of Schwenkfeldt, and such other vain janglers, about this matter; neither are we Schwenkfeldians.

  Moreover, we believe that our Lord Jesus Christ did truly suffer and die for us in the flesh, as Peter says ([1 Peter 4:1](/get-passage/1+Peter+4:1)). We abhor the most impious madness of the Jacobites, and all the Turks, who execrate the passion of our Lord. Yet we deny not but that ‘the Lord of glory,’ according to the saying of Paul, was crucified for us ([1 Corinthians 2:8](/get-passage/1+Corinthians+2:8)); for we do reverently and religiously receive and use the communication of properties drawn from the Scripture, and used of all antiquity in expounding and reconciling places of Scripture which at first sight seem to disagree one from another.

  We believe and teach that the same Lord Jesus Christ, in that true flesh in which he was crucified and died, rose again from the dead; and that he did not rise up another flesh, but retained a true body. Therefore, while his disciples thought that they did see the spirit of their Lord Christ, he showed them his hands and feet, which were marked with the prints of the nails and wounds, saying, ‘Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have’ ([Luke 24:39](/get-passage/Luke+24:39)).

  We believe that our Lord Jesus Christ, in the same flesh, did ascend above all the visible heavens into the very highest heaven, that is to say, the seat of God and of the blessed spirits, unto the right hand of God the Father. Although it do signify an equal participation of glory and majesty, yet it is also taken for a certain place; of which the Lord, speaking in the Gospel, says, that ‘He will go and prepare a place for his’ ([John 14:2](/get-passage/John+14:2)). Also the Apostle Peter says, ‘The heavens must contain Christ until the time of restoring all things’ ([Acts 3:21](/get-passage/Acts+3:21)).

  And out of heaven the same Christ will return unto judgment, even then when wickedness shall chiefly reign in the world, and when Antichrist, having corrupted true religion, shall fill all things with superstition and impiety, and shall most cruelly waste the Church with fire and bloodshed. Now Christ shall return to redeem his, and to abolish Antichrist by his coming, and to judge the quick and the dead ([Acts 17:31](/get-passage/Acts+17:31)). For the dead shall arise, and those that shall be found alive in that day (which is unknown unto all creatures) ‘shall be changed in the twinkling of an eye’ ([1 Corinthians 15:51-52](/get-passage/1+Corinthians+15:51-52)). And all the faithful shall be taken up to meet Christ in the air ([1 Thessalonians 4:17](/get-passage/1+Thessalonians+4:17)); that thenceforth they may enter with him into heaven, there to live forever ([2 Timothy 2:11](/get-passage/2+Timothy+2:11)); but the unbelievers, or ungodly, shall descend with the devils into hell, there to burn forever, and never to be delivered out of torments ([Matthew 25:41](/get-passage/Matthew+25:41)).

  We therefore condemn all those who deny the true resurrection of the flesh, and those who think amiss of the glorified bodies, as did Joannes Hierosolymitanus, against whom Jerome wrote. We also condemn those who have thought that both the devils and all the wicked shall at length be saved and have an end of their torments; for the Lord himself has absolutely set it down that ‘Their worm dieth not, and the fire is not quenched’ ([Mark 9:44](/get-passage/Mark+9:44)).

  Moreover, we condemn the Jewish dreams, that before the day of judgment there shall be a golden age in the earth, and that the godly shall possess the kingdoms of the world, their wicked enemies being trodden under foot; for the evangelical truth ([Matthew 24](/get-passage/Matthew+24) and [Matthew 25](/get-passage/Matthew+25), [Luke 21](/get-passage/Luke+21)), and the apostolic doctrine (in [2 Thessalonians 2](/get-passage/2+Thessalonians+2), and in [2 Timothy 3](/get-passage/2+Timothy+3) and [2 Timothy 4](/get-passage/2+Timothy+4)) are found to teach far otherwise.

  Furthermore, by his passion or death, and by all those things which he did and suffered for our sakes from the time of his coming in the flesh, our Lord reconciled his heavenly Father unto all the faithful ([Romans 5:10](/get-passage/Romans+5:10)); purged their sin ([Hebrews 1:3](/get-passage/Hebrews+1:3)); spoiled death, broke in sunder condemnation and hell; and by his resurrection from the dead brought again and restored life and immortality ([Romans 4:25](/get-passage/Romans+4:25); [1 Corinthians 15:17](/get-passage/1+Corinthians+15:17); [2 Timothy 1:10](/get-passage/2+Timothy+1:10)). For he is our righteousness, life, and resurrection ([John 6:44](/get-passage/John+6:44)); and, to be short, he is the fullness and perfection, the salvation and most abundant sufficiency, of all the faithful. For the apostle says, ‘So it pleaseth the Father that all fullness should dwell in him’ ([Colossians 1:19](/get-passage/Colossians+1:19)), and ‘In him ye are complete’ ([Colossians 2:10](/get-passage/Colossians+2:10)).

  For we teach and believe that this Jesus Christ our Lord is the only and eternal Saviour of mankind, yea, and of the whole world, in whom all are saved before the law, under the law, and in the time of the Gospel, and so many as shall yet be saved to the end of the world. For the Lord himself, in the Gospel, says, ‘He that entereth not in by the door into the sheepfold, but climbeth up the other way, he is a thief and a robber’ ([John 10:1](/get-passage/John+10:1)). ‘I am the door of the sheep’ ([John 10:7](/get-passage/John+10:7)). And also in another place of the same Gospel he says, ‘Abraham saw my day, and rejoiced’ ([John 8:56](/get-passage/John+8:56)). And the Apostle Peter says, ‘Neither is there salvation in any other, but in Christ; for among men there is given no other name under heaven whereby they might be saved’ ([Acts 4:12](/get-passage/Acts+4:12)). We believe, therefore, that through the grace of our Lord Jesus Christ we shall be saved, even as our fathers were. For Paul says, that ‘All our fathers did eat the same spiritual meat, and drink the same spiritual drink: for they drank of the spiritual Rock that followed them: and that Rock was Christ’ ([1 Corinthians 10:3-4](/get-passage/1+Corinthians+10:3-4)). And therefore we read that John said, that ‘Christ was that Lamb which was slain from the foundation of the world’ ([Revelation 13:8](/get-passage/Revelation+13:8)); and that John the Baptist witnesseth, that Christ is that ‘Lamb of God, that taketh away the sin of the world’ ([John 1:29](/get-passage/John+1:29)).

  Wherefore we do plainly and openly profess and preach, that Jesus Christ is the only Redeemer and Saviour of the world, the King and High Priest, the true and looked-for Messiah, that holy and blessed one (I say) whom all the shadows of the law, and the prophecies of the prophets, did prefigure and promise; and that God did supply and send him unto us, so that now we are not to look for any other. And now there remains nothing, but that we all should give all glory to him, believe in him, and rest in him only, contemning and rejecting all other aids of our life. For they are fallen from the grace of God, and make Christ of no value unto themselves, whosoever they be that seek salvation in any other things besides Christ alone ([Galatians 5:4](/get-passage/Galatians+5:4)).

  And, to speak many things in a few words, with a sincere heart we believe, and with liberty of speech we freely profess, whatsoever things are defined out of the Holy Scriptures, and comprehended in the creeds, and in the decrees of those four first and most excellent councils—held at Nicæa, Constantinople, Ephesus, and Chalcedon—together with blessed Athanasius’s creed and all other creeds like to these, touching the mystery of the incarnation of our Lord Jesus Christ; and we condemn all things contrary to the same.

  And thus we retain the Christian, sound, and Catholic faith, whole and inviolable, knowing that nothing is contained in the aforesaid creeds which is not agreeable to the Word of God, and makes wholly for the sincere declaration of the faith.


