# reference

id: ��&��p6��>d?ű
type: 2hc
name: Second Helvetic Confession
label: 2HC12
content:
  # Second Helvetic Confession
  ## Chapter 12 - Of the Law of God
  We teach that the will of God is set down unto us in the law of God; to wit, what he would have us to do, or not to do, what is good and just, or what is evil and unjust. We therefore confess that ‘The law is good and holy’ ([Romans 7:12](/get-passage/Romans+7:12)); and that this law is, by the finger of God, either ‘written in the hearts of men’ ([Romans 2:15](/get-passage/Romans+2:15)), and so is called the law of nature, or engraven in the two tables of stone, and more largely expounded in the books of Moses ([Exodus 20:1-17](/get-passage/Exodus+20:1-17); [Deuteronomy 5:22](/get-passage/Deuteronomy+5:22)). For plainness’ sake we divide it into the moral law, which is contained in the commandments, or the two tables expounded in the books of Moses; into the ceremonial, which does appoint ceremonies and the worship of God; and into the judicial law, which is occupied about political and domestic affairs.

  We believe that the whole will of God, and all necessary precepts, for every part of this life, are fully delivered in this law. For otherwise the Lord would not have forbidden that ‘any thing should be either added to or taken away from this law’ ([Deuteronomy 4:2](/get-passage/Deuteronomy+4:2), and [12:32](/get-passage/Deuteronomy+12:32)); neither would he have commanded us to go straight forward in this, and ‘not to decline out of the way, either to the right hand or to the left’ ([Joshua 1:7](/get-passage/Joshua+1:7)).

  We teach that this law was not given to men, that we should be justified by keeping it; but that, by the knowledge thereof, we might rather acknowledge our infirmity, sin, and condemnation; and so, despairing of our strength, might turn unto Christ by faith. For the apostle says plainly, ‘The law worketh wrath’ ([Romans 4:15](/get-passage/Romans+4:15)); and ‘by the law cometh the knowledge of sin’ ([Romans 3:20](/get-passage/Romans+3:20)); and, ‘If there had been a law given which would have justified and given us life, surely righteousness should have been by the law. But the Scripture (to wit, of the law) has concluded all under sin, that the promise by the faith of Jesus Christ should be given to them which believe’ ([Galatians 3:21-22](/get-passage/Galatians+3:21-22)). ‘Therefore, the law was our schoolmaster to bring us to Christ, that we might be justified by faith’ ([Galatians 3:24](/get-passage/Galatians+3:24)). For neither could there ever, neither at this day can any flesh satisfy the law of God, and fulfill it, by reason of the weakness in our flesh, which remains and sticks fast in us, even to our last breath. For the apostle says again, ‘That which the law could not perform, inasmuch as it was weak through the flesh, that did God perform, by sending his own Son in the likeness of sinful flesh’ ([Romans 8:3](/get-passage/Romans+8:3)). Therefore, Christ is the perfecting of the law, and our fulfilling of it; who, as he took away the curse of the law, when he was made a curse for us ([Galatians 3:13](/get-passage/Galatians+3:13)), so does he communicate unto us by faith his fulfilling thereof, and his righteousness and obedience are imputed unto us.

  The law of God, therefore, is thus far abrogated; that is, it does not henceforth condemn us, neither work wrath in us; ‘for we are under grace, and not under the law’ ([Romans 6:14](/get-passage/Romans+6:14)). Moreover, Christ did fulfill all the figures of the law; wherefore the shadow ceased when the body came, so that, in Christ, we have now all truth and fullness. Yet we do not therefore disdain or reject the law. We remember the words of the Lord, saying, ‘I came not to destroy the law and the prophets, but to fulfill them’ ([Matthew 5:17](/get-passage/Matthew+5:17)). We know that in the law are described unto us the kinds of virtues and vices. We know that the Scripture of the law, if it be expounded by the Gospel, is very profitable to the Church, and that therefore the reading of it is not to be banished out of the Church. For although the countenance of Moses was covered with a veil, yet the apostle affirms that ‘the veil is taken away and abolished by Christ’ ([2 Corinthians 3:14](/get-passage/2+Corinthians+3:14)). We condemn all things which the old or new heretics have taught against the law of God.


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type: 2hc
name: Second Helvetic Confession
label: 2HC13
content:
  # Second Helvetic Confession
  ## Chapter 13 - Of the Gospel of Jesus Christ: also of Promises; of the Spirit and of the Letter
  The Gospel, indeed, is opposed to the law: for the law works wrath, and does announce a curse; but the Gospel does preach grace and blessing. John also says, ‘The law was given by Moses, but grace and truth came by Jesus Christ’ ([John 1:17](/get-passage/John+1:17)). Yet, notwithstanding, it is most certain that they who were before the law, and under the law, were not altogether destitute of the Gospel. For they had notable evangelical promises, such as these: ‘The seed of the woman shall bruise the serpent’s head’ ([Genesis 3:15](/get-passage/Genesis+3:15)). ‘In thy seed shall all the nations of the earth be blessed’ ([Genesis 49:10](/get-passage/Genesis+49:10)). ‘The Lord shall raise up a Prophet from among his own brethren,’ etc. ([Deuteronomy 18:15](/get-passage/Deuteronomy+18:15); [Acts 3:22](/get-passage/Acts+3:22), and [7:37](/get-passage/Acts+7:37)).

  And we do acknowledge that the fathers had two kinds of promises revealed unto them, even as we have. For some of them were of present and transitory things: such as were the promises of the land of Canaan, and of victories; and such as are nowadays concerning our daily bread. Other promises there were then, and are now, of heavenly and everlasting things; as of God’s favor, remission of sins, and life everlasting, through faith in Jesus Christ. Now, the fathers had not only outward or earthly, but spiritual and heavenly promises in Christ. For the Apostle Peter says that ‘the prophets, which prophesied of the grace that should come to us, have searched and inquired of his salvation’ ([1 Peter 1:10](/get-passage/1+Peter+1:10)). Whereupon the Apostle Paul also says, that ‘the Gospel of God was promised before by the prophets of God in the Holy Scriptures’ ([Romans 1:2](/get-passage/Romans+1:2)). Hereby, then, it appears evidently that the fathers were not altogether destitute of all the Gospel.

  And although, after this manner, our fathers had the Gospel in the writings of the prophets, by which they attained salvation in Christ through faith, yet the Gospel is properly called ‘glad and happy tidings;’ wherein, first by John Baptist, then by Christ the Lord himself, and afterwards by the apostles and their successors, is preached to us in the world, that God has now performed that which he promised from the beginning of the world, and has sent, yea, and even given unto us, his only Son, and, in him, reconciliation with the Father, remission of sins, all fullness, and everlasting life. The history, therefore, set down by the four evangelists, declaring how these things were done or fulfilled in Christ, and what he taught and did, and that they who believe in him have all fullness—this, I say, is truly called the Gospel. The preaching, also, and Scripture of the apostles, in which they expound unto us how the Son was given us of the Father, and, in him, all things pertaining to life and salvation, is truly called the doctrine of the Gospel; so as even at this day it loses not that worthy name, if it be sincere.

  The same preaching of the Gospel is by the apostle termed the Spirit, and ‘the ministry of the Spirit’ ([2 Corinthians 3:8](/get-passage/2+Corinthians+3:8)): because it lives and works through faith in the ears, yea, in the hearts, of the faithful, through the illumination of the Holy Spirit. For the letter, which is opposed unto the Spirit, does indeed signify every outward thing, but more especially the doctrine of the law, which, without the Spirit and faith, works wrath, and stirs up sin in the minds of them that do not truly believe. For which cause it is called by the apostle ‘the ministry of death’ ([2 Corinthians 3:7](/get-passage/2+Corinthians+3:7)); for hitherto pertains that saying of the apostle, ‘the letter killeth, but the Spirit giveth life’ ([2 Corinthians 3:6](/get-passage/2+Corinthians+3:6)). The false apostles preached the Gospel, corrupted by mingling of the law therewith; as though Christ could not save without the law. Such, also, were the Ebionites said to be, who came of Ebion the heretic; and the Nazarites, who beforetime were called Mineans. All whom we do condemn, sincerely preaching the word, and teaching that believers are justified through the Spirit (or Christ) only, and not through the law. But of this matter there shall follow a fuller exposition, under the title of justification.

  And although the doctrine of the Gospel, compared with the Pharisees’ doctrine of the law, might seem (when it was first preached by Christ) to be a new doctrine (which thing also Jeremiah prophesied of the New Testament); yet, indeed, it not only was, and as yet is (though the papists call it new, in regard of popish doctrine, which has of long time been received), an ancient doctrine, but also the most ancient in the world. For God from all eternity foreordained to save the world by Christ, and this his predestination and eternal counsel has he opened to the world by the Gospel ([2 Timothy 1:9-10](/get-passage/2+Timothy+1:9-10). Whereby it appears that the evangelical doctrine and religion was the most ancient of all that ever were or are; wherefore we say, that all they [the papists] err foully, and speak things unworthy the eternal counsel of God, who term the evangelical doctrine and religion a newly concocted faith, scarce thirty years old: to whom that saying of Isaiah does very well agree—‘Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter’ ([Isaiah 5:20](/get-passage/Isaiah+5:20)).


id:
  ��&��q
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type: 2hc
name: Second Helvetic Confession
label: 2HC14
content:
  # Second Helvetic Confession
  ## Chapter 14 - Of Repentance, and the Conversion of Man
  The Gospel has the doctrine of repentance joined with it; for so said the Lord in the Gospel, ‘In my name must repentance and remission of sins be preached among all nations’ ([Luke 24:47](/get-passage/Luke+24:47)).

  By repentance we understand the change of the mind in a sinful man stirred up by the preaching of the Gospel through the Holy Spirit, and received by a true faith: by which a sinful man does acknowledge his natural corruption, and all his sins, seeing them convinced by the Word of God, and is heartily grieved for them; and does not only bewail and freely confess them before God with shame, but also does loathe and abhor them with indignation, thinking seriously of present amendment, and of a continual care of innocency and virtue, wherein to exercise himself holily all the rest of his life.

  And surely this is true repentance—namely, an unfeigned turning unto God and to all goodness, and a serious return from the devil and from all evil. Now we do expressly say, that this repentance is the mere gift of God, and not the work of our own strength. For the apostle directs the faithful minister diligently to ‘instruct those who oppose the truth, if so be at any time the Lord may give them repentance, that they may acknowledge the truth’ ([2 Timothy 2:25](/get-passage/2+Timothy+2:25)). Also the sinful woman in the Gospel, who washed Christ’s feet with her tears; and Peter, who bitterly wept and bewailed his denial of his Master—do manifestly show what mind the penitent man should have, to wit, very earnestly lamenting his sins committed. Moreover, the prodigal son, and the publican in the Gospel, that is compared with the Pharisee, do set forth unto us a most fit pattern of confessing our sins to God. The prodigal son said, ‘Father, I have sinned against heaven, and against thee: I am not worthy to be called thy son; make me as one of thy hired servants’ ([Luke 15:18-19](/get-passage/Luke+15:18-19)). The publican, also, not daring to lift up his eyes to heaven, but smiting his breast, cried, ‘God be merciful unto me a sinner’ ([Luke 18:13](/get-passage/Luke+18:13)). And we doubt not but the Lord received them to mercy. For John the apostle says, ‘If we confess our sins, he is faithful and just to forgive us our sins, and purge us from all iniquity. If we say we have not sinned, we make him a liar, and his word is not in us’ ([1 John 1:9-10](/get-passage/1+John+1:9-10)).

  We believe that this sincere confession, which is made to God alone, either privately between God and the sinner, or openly in the church, where that general confession of sins is rehearsed, is sufficient; and that it is not necessary for the obtaining of remission of sins that any man should confess his sins unto the priest, whispering them into his ears, that, the priest laying his hands on his head, he might receive absolution: because we find no commandment nor example thereof in the Holy Scripture. David protests and says, ‘I made my fault known to thee, and my unrighteousness did I not hide from thee. I said, I will confess my wickedness to the Lord against myself, and thou hast forgiven the heinousness of my sin’ ([Psalm 32:5](/get-passage/Psalm+32:5)). Yea, and the Lord, teaching us to pray, and also to confess our sins, said, ‘So shall ye pray: Our Father which art in heaven, forgive us our debts, even as we forgive our debtors’ ([Matthew 6:9-12](/get-passage/Matthew+6:9-12)). It is requisite, therefore, that we should confess our sins unto God, and be reconciled with our neighbor, if we have offended him. And the Apostle James, speaking generally of confession, says, ‘Confess each of you your sins to one another’ ([James 5:16](/get-passage/James+5:16)). If so be that any man, being overwhelmed with the burden of his sins, and troublesome temptations, will privately ask counsel, instruction, or comfort, either of a minister of the Church, or of any other brother that is learned in the law of God, we do not mislike it. Like as also we do fully allow that general and public confession which is wont to be rehearsed in the church, and in holy meetings (whereof we spake before), being, as it is, agreeable with the Scripture.

  As concerning the keys of the kingdom of heaven, which the Lord committed to his apostles, they [the papists] prate many strange things; and of these keys they make swords, spears, scepters, and crowns, and full power over mighty kingdoms, yea, and over men’s souls and bodies. But we, judging uprightly, according to the Word of God, do say that all ministers, truly called, have and exercise the keys, or the use of them, when they preach the Gospel; that is to say, when they teach, exhort, reprove, and keep in order the people committed to their charge. For they do open the kingdom of God to the obedient, and shut it against the disobedient. These keys did the Lord promise to the apostles, in [Matthew 16:19](/get-passage/Matthew+16:19); and delivered them, in [John 20:23](/get-passage/John+20:23); [Mark 16:15-16](/get-passage/Mark+16:15-16); [Luke 24:47](/get-passage/Luke+24:47), when he sent forth his disciples, and commanded them to preach the Gospel in all the world, and to remit sins. The apostle, in the epistle to the Corinthians, says that the Lord ‘gave to his ministers the ministry of reconciliation’ ([2 Corinthians 5:18](/get-passage/2+Corinthians+5:18)). And what this was he straightway makes plain and says, ‘The word or doctrine of reconciliation’ ([2 Corinthians 5:19](/get-passage/2+Corinthians+5:19)). And yet more plainly expounding his words, he adds, that the ministers of Christ do, as it were, go an embassage in Christ’s name, as if God himself should by his ministers exhort the people to be reconciled to God ([2 Corinthians 5:20](/get-passage/2+Corinthians+5:20)); to wit, by faithful obedience. They use the keys, therefore, when they persuade to faith and repentance. Thus do they reconcile men to God; thus they forgive sins; thus they open the kingdom of heaven and bring in the believers; much differing herein from those of whom the Lord spake in the Gospel, ‘Woe unto you, lawyers! for ye have taken away the key of knowledge: ye have not entered in yourselves, and those that would have entered ye forbade’ ([Luke 11:52](/get-passage/Luke+11:52)).

  Rightly, therefore, and effectually do ministers absolve, when they preach the Gospel of Christ, and thereby remission of sins; which is promised to every one that believes, even as every one is baptized; and to testify of it that it does particularly appertain to all. Neither do we imagine that this absolution is made any whit more effectual for that which is mumbled into some priest’s ear, or upon some man’s head particularly; yet we judge that men must be taught diligently to seek remission of sins in the blood of Christ, and that every one is to be put in mind that forgiveness of sins does belong unto him.

  But how diligent and careful every penitent man ought to be in the endeavor of a new life, and in slaying the old man and raising up the new man, the examples in the Gospel do teach us. For the Lord said to him whom he had healed of the palsy, ‘Behold, thou art made whole: sin no more, lest a worse thing come unto thee’ ([John 5:14](/get-passage/John+5:14)). Likewise to the woman taken in adultery he said, ‘Go thy way, and sin no more’ ([John 8:11](/get-passage/John+8:11)). By which words he did mean that any man could be free from sin while he lived in this flesh; but he does commend unto us diligence and an earnest care, that we (I say) should endeavor by all means, and beg of God by prayer, that we fall not again into sins, out of which we are risen after the manner, and that we may not be overcome of the flesh, the world, or the devil. Zacchæus, the publican, being received into favor by the Lord, cried out, in the Gospel, ‘Behold, Lord, the half of my goods I give to the poor; and if I have taken from any man any thing by false accusation, I restore him fourfold’ ([Luke 19:8](/get-passage/Luke+19:8)). After the same manner we preach that restitution and mercy, yea, and giving of alms, are necessary for them who truly repent. And, generally, out of the apostle’s words we exhort men, saying, ‘Let not sin reign in your mortal body, that ye should obey it through the lusts thereof. Neither give ye your members as weapons of unrighteousness to sin; but give yourselves unto God’ ([Romans 6:12-13](/get-passage/Romans+6:12-13)).

  Wherefore we condemn all the ungodly speeches of those who abuse the preaching of the Gospel, and say, To return unto God is very easy, for Christ has purged all our sins. Forgiveness of sins is easily obtained; what, therefore, will it hurt to sin? And, We need not take any great care for repentance, etc. Notwithstanding, we always teach that an entrance unto God is open for all sinners, and that this God does forgive all the sins of the faithful, only that one sin excepted which is committed against the Holy Ghost ([Mark 3:28-29](/get-passage/Mark+3:28-29)).

  And, therefore, we condemn the old and new Novatians and Catharists; and especially we condemn the Pope’s painful doctrine of penance. And against his simony and simoniacal indulgences we use that sentence of Simon Peter, ‘Thy money perish with thee, because thou hast thought that the gift of God might be bought with money. Thou hast no part or fellowship in this matter: for thy heart is not upright before God’ ([Acts 8:20-21](/get-passage/Acts+8:20-21)).

  We also disallow those who think that themselves, by their own satisfactions, can make recompense for their sins committed. For we teach that Christ alone, by his death and passion, is the satisfaction, propitiation, and purging of all sins ([Isaiah 53:4](/get-passage/Isaiah+53:4)). Nevertheless, we cease not to urge, as was before said, the mortification of the flesh; and yet we add further, that it must not be proudly thrust upon God for a satisfaction of our sins ([1 Corinthians 8:8](/get-passage/1+Corinthians+8:8)); but must humbly, as it becomes the sons of God, be performed, as a new obedience, to show thankful minds for the deliverance and full satisfaction obtained by the death and satisfaction of the Son of God.


id: ��&��~����.M�
type: 2hc
name: Second Helvetic Confession
label: 2HC15
content:
  # Second Helvetic Confession
  ## Chapter 15 - Of the True Justification of the Faithful
  To justify, in the apostle’s disputation touching justification, does signify to remit sins, to absolve from the fault and the punishment thereof, to receive into favor, to pronounce a man just. For the apostle says to the Romans, ‘God is he that justifieth. Who is he that can condemn?’ ([Romans 8:33-34](/get-passage/Romans+8:33-34)). Here to justify and to condemn are opposed. And in the Acts of the Apostles the apostle says, ‘Through Christ is preached unto you forgiveness of sins: and from all things (from which ye could not be justified by the law of Moses) by him every one that believes is justified’ ([Acts 13:38-39](/get-passage/Acts+13:38-39)). For in the law, also, and in the prophets, we read, that ‘If a controversy were risen among any, and they came to judgment, the judge should judge them; that is, justify the righteous, and condemn the wicked’ ([Deuteronomy 25:1](/get-passage/Deuteronomy+25:1)). And in [Isaiah 5:22-23](/get-passage/Isaiah+5:22-23), ‘Woe to them which justify the wicked for reward.’

  Now, it is most certain that we are all by nature sinners, and before the judgment-seat of God convicted of ungodliness, and guilty of death. But we are justified—that is, acquitted from sin and death—by God the Judge, through the grace of Christ alone, and not by any respect or merit of ours. For what is more plain than that which Paul says?—‘All have sinned, and are destitute of the glory of God, and are justified freely by grace, through the redemption which is in Christ Jesus’ ([Romans 3:23-24](/get-passage/Romans+3:23-24)).

  For Christ took upon himself and bare the sins of the world, and did satisfy the justice of God. God, therefore, is merciful unto our sins for Christ alone, that suffered and rose again, and does not impute them unto us. But he imputes the justice of Christ unto us for our own; so that now we are not only cleansed from sin, and purged, and holy, but also endued with the righteousness of Christ; yea, and acquitted from sin, death, and condemnation ([2 Corinthians 5:19-21](/get-passage/2+Corinthians+5:19-21)); finally, we are righteous, and heirs of eternal life. To speak properly, then, it is God alone that justifieth us, and that only for Christ, by not imputing unto us our sins, but imputing Christ’s righteousness unto us ([Romans 4:23-25](/get-passage/Romans+4:23-25)).

  But because we do receive this justification, not by any works, but by faith in the mercy of God and in Christ; therefore, we teach and believe, with the apostle, that sinful man is justified only by faith in Christ, not by the law or by any works. For the apostle says, ‘We conclude that man is justified by faith, without the works of the law’ ([Romans 3:28](/get-passage/Romans+3:28)). ‘If Abraham were justified by works, he hath whereof to boast; but not with God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness; but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness’ ([Romans 4:2-5](/get-passage/Romans+4:2-5); [Genesis 15:6](/get-passage/Genesis+15:6)). And again, ‘Ye are saved by grace, through faith; and that not of yourselves: it is the gift of God; not by works, lest any might have cause to boast,’ etc. ([Ephesians 2:8-9](/get-passage/Ephesians+2:8-9)). Therefore, because faith does apprehend Christ our righteousness, and does attribute all the praise of God in Christ; in this respect justification is attributed to faith, chiefly because of Christ, whom it receives, and not because it is a work of ours; for it is the gift of God. Now, that we do receive Christ by faith the Lord shows at large ([John 6:27-58](/get-passage/John+6:27-58)), where he puts eating for believing, and believing for eating. For as by eating we receive meat, so by believing we are made partakers of Christ.

  Therefore, we do not divide the benefit of justification, giving part to the grace of God or to Christ, and part to ourselves, our charity, works, or merit; but we do attribute it wholly to the praise of God in Christ, and that through faith. Moreover, our charity and our works can not please God if they be done of such as are not just; wherefore, we must first be just before we can love or do any just works. We are made just (as we have said) through faith in Christ, by the mere grace of God, who does not impute unto us our sins, but imputes unto us the righteousness of Christ; yea, and our faith in Christ he imputes for righteousness unto us. Moreover, the apostle does plainly derive love from faith, saying, ‘The end of the commandment is love, proceeding from a pure heart, a good conscience, and faith unfeigned’ ([1 Timothy 1:5](/get-passage/1+Timothy+1:5)).

  Wherefore, in this matter we speak not of a feigned, vain, or dead faith, but of a lively and quickening faith; which, for Christ (who is life, and gives life), whom it apprehends, both is indeed, and is so called, a lively faith, and does prove itself to be lively by lively works. And, therefore, James does speak nothing contrary to this doctrine; for he speaks of a vain and dead faith, which certain bragged of, but had not Christ living within them by faith. And also James says that works do justify ([James 2:14-26](/get-passage/James+2:14-26)), yet he is not contrary to Paul (for then he were to be rejected); but he shows that Abraham did declare his lively and justifying faith by works. And so do all the godly, who yet trust in Christ alone, not to their own works. For the apostle said again, ‘I live no longer myself, but Christ liveth in me. And the life which I now live in the flesh, I live through the faith of the Son of God, who loved me, and gave himself for me. I do not frustrate the grace of God; for if righteousness be by the law, then Christ died without cause’ ([Galatians 2:20-21](/get-passage/Galatians+2:20-21)).


id: ��&��~����.N#::
type: 2hc
name: Second Helvetic Confession
label: 2HC16
content:
  # Second Helvetic Confession
  ## Chapter 16 - Of Faith and Good Works; of their Reward, and of Man’s Merit
  Christian faith is not an opinion or human persuasion, but a sure trust, and an evident and steadfast assent of the mind; it is a most sure comprehension of the truth of God, set forth in the Scriptures and in the Apostles’ Creed; yea, and of God himself, the chief blessedness; and especially of God’s promise, and of Christ, who is the consummation of all the promises. And this faith is the mere gift of God, because God alone of his power does give it to his elect, according to measure; and that when, to whom, and how much he will; and that by his Holy Spirit, through the means of preaching the Gospel and of faithful prayer. This faith has also its measures of increase; which, unless they were likewise given of God, the apostles would never have said, ‘Lord, increase our faith’ ([Luke 17:5](/get-passage/Luke+17:5)).

  Now, all these things which we have hitherto said of faith, the apostles taught them before us, even as we set them down. For Paul says, ‘Faith is the ground,’ or sure subsistence, ‘of things hoped for, and the evidence,’ or clear and certain comprehension, ‘of things which are not seen’ ([Hebrews 11:1](/get-passage/Hebrews+11:1)). And again he says that ‘all the promises of God in Christ are yea, and in Christ are amen’ ([2 Corinthians 1:20](/get-passage/2+Corinthians+1:20)). And the same apostle says to the Philippians that ‘it was given them to believe in Christ’ ([Philippians 1:29](/get-passage/Philippians+1:29)). And also, ‘God doth distribute unto every man a measure of faith’ ([Romans 12:3](/get-passage/Romans+12:3)). And again, ‘All men have not faith’ ([2 Thessalonians 3:2](/get-passage/2+Thessalonians+3:2)); and, ‘All do not obey the Gospel’ ([2 Thessalonians 1:8](/get-passage/2+Thessalonians+1:8)). Besides, Luke witnesses and says, ‘As many as were ordained to life, believed’ ([Acts 13:48](/get-passage/Acts+13:48)). And therefore Paul also calls faith ‘the faith of God’s elect’ ([Titus 1:1](/get-passage/Titus+1:1)). And, again, ‘Faith cometh by hearing, and hearing by the word of God’ ([Romans 10:17](/get-passage/Romans+10:17)). And in other places he oftentimes wills men to pray for faith. And the same also called faith powerful, and that showeth itself by love ([Galatians 5:6](/get-passage/Galatians+5:6)). This faith pacifies the conscience, and opens to us a free access unto God; that with confidence we may come unto him, and may obtain at his hands whatsoever is profitable and necessary. The same faith keeps us in our duty which we owe to God and to our neighbor, and fortifies our patience in adversity; it frames and makes a true confession, and (in a word) it brings forth good fruit of all sorts; and good works (which are good indeed) proceeds from a lively faith by the Holy Spirit, and are done of the faithful according to the will or rule of God’s word. For Peter the Apostle says, ‘Therefore, giving all diligence thereunto, add, moreover, to your faith virtue; and to virtue, knowledge; and to knowledge, temperance,’ etc. ([2 Peter 1:5-6](/get-passage/2+Peter+1:5-6)).

  It was said before that the law of God, which is the will of God, did prescribe unto us the pattern of good works. And the apostle says, ‘This is the will of God, even your sanctification, that ye abstain from all uncleanness, and that no man oppress or deceive his brother in any matter’ ([1 Thessalonians 4:3-6](/get-passage/1+Thessalonians+4:3-6)). But as for such works and worships of God as are taken up upon our own liking, which St. Paul calls ‘will-worship’ ([Colossians 2:23](/get-passage/Colossians+2:23)), they are not allowed nor liked of God. Of such the Lord says in the Gospel, ‘They worship me in vain, teaching for doctrine the precepts of men’ ([Matthew 15:9](/get-passage/Matthew+15:9)).

  We therefore disallow all such manner of works, and we approve and urge men unto such as are according to the will and commandment of God. Yea, and these same works that are agreeable to God’s will must be done, not to the end to merit eternal life by them; for ‘life everlasting,’ as the apostle says, ‘is the gift of God’ ([Romans 6:23](/get-passage/Romans+6:23)), nor for ostentation’s sake, which the Lord does reject ([Matthew 6:1](/get-passage/Matthew+6:1), 5,16), nor for lucre, which also he mislikes ([Matthew 23:23](/get-passage/Matthew+23:23)), but to the glory of God, to commend and set forth our calling, and to yield thankfulness unto God, and also for the profit of our neighbors. For the Lord says again in the Gospel, ‘Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven’ ([Matthew 5:16](/get-passage/Matthew+5:16)). Likewise the Apostle Paul says, ‘Walk worthy of your calling’ ([Ephesians 4:1](/get-passage/Ephesians+4:1)). Also, ‘Whatsoever ye do,’ says he, ‘either in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father by him’ ([Colossians 3:17](/get-passage/Colossians+3:17)). ‘Let no man seek his own, but every man his brother’s’ ([Philippians 2:4](/get-passage/Philippians+2:4)). And, ‘Let ours also learn to show forth good works for necessary uses, that they be not unprofitable’ ([Titus 3:14](/get-passage/Titus+3:14)).

  Notwithstanding, therefore, that we teach with the apostle that a man is justified by faith in Christ, and not by any good works ([Romans 3:28](/get-passage/Romans+3:28)), yet we do not lightly esteem or condemn good works; because we know that a man is not created or regenerated through faith that he should be idle, but rather that without ceasing he should do those things which are good and profitable. For in the Gospel the Lord says, ‘A good tree bringeth forth good fruit’ ([Matthew 12:33](/get-passage/Matthew+12:33)); and, again, ‘Whosoever abideth in me, bringeth forth much fruit’ ([John 15:5](/get-passage/John+15:5)). And, lastly, the apostle says, ‘We are the workmanship of God, created in Christ Jesus to good works, which God hath prepared, that we should walk in them’ ([Ephesians 2:10](/get-passage/Ephesians+2:10)). And again, ‘Who gave himself for us, that he might deliver us from all iniquity, and purge us to be a peculiar people to himself, zealous of good works’ ([Titus 2:14](/get-passage/Titus+2:14)). We therefore condemn all those who do contemn good works, and do babble that they are needless and not to be regarded. Nevertheless, as was said before, we do not think that we are saved by good works, or that they are so necessary to salvation that no man was ever saved without them. For we are saved by grace and by the benefit of Christ alone. Works do necessarily proceed from faith; but salvation is improperly attributed to them, which is most properly ascribed to grace. That sentence of the apostle is very notable: ‘If by grace, then not of works; for then grace were no more grace: but if of works, then is it not of grace; for then works were no more works’ ([Romans 11:6](/get-passage/Romans+11:6)).

  Now the works which we do are accepted and allowed of God through faith; because they who do them please God by faith in Christ, and also the works themselves are done by the grace of God through his Holy Spirit. For St. Peter says that ‘of every nation he that feareth God, and worketh righteousness, is accepted with him’ ([Acts 10:35](/get-passage/Acts+10:35)). And Paul also, ‘We cease not to pray for you, that you may walk worthy of the Lord, and in all things please him, being fruitful in every good work’ ([Colossians 1:9-10](/get-passage/Colossians+1:9-10)). Here, therefore, we diligently teach, not false and philosophical, but true virtues, true good works, and the true duties of a Christian man. And this we do with all the diligence and earnestness that we can inculcate and beat into men’s minds; sharply reproving the slothfulness and hypocrisy of all those who with their mouths praise and profess the Gospel, and yet with their shameful life do dishonor the same; setting before their eyes, in this case, God’s horrible threatenings, large promises, and bountiful rewards, and that by exhorting, comforting, and rebuking.

  For we teach that God does bestow great rewards on them that do good, according to that saying of the prophet, ‘Refrain thy voice from weeping, because thy works shall have a reward’ ([Jeremiah 31:16](/get-passage/Jeremiah+31:16)). In the Gospel also the Lord said, ‘Rejoice, and be glad, because your reward is great in heaven’ ([Matthew 5:12](/get-passage/Matthew+5:12)). And, ‘He that shall give to one of these little ones a cup of cold water, verily I say unto you, he shall not lose his reward’ ([Matthew 10:42](/get-passage/Matthew+10:42)). Yet we do not attribute this reward, which God gives, to the merit of the man that receives it, but to the goodness, or liberality, and truth of God, which promises and gives it; who, although he owe nothing to any, yet he has promised to give a reward to those that faithfully worship him, notwithstanding that he do also give them grace to worship him. Besides, there are many things unworthy the majesty of God, and many imperfect things are found in the works even of the saints; and yet because God does receive into favor and embrace those who work them for Christ’s sake, therefore he performs unto them the promised reward. For otherwise our righteousness is compared to a menstruous cloth ([Isaiah 64:6](/get-passage/Isaiah+64:6)); yea, and the Lord in the Gospel says, ‘When ye have done all things that are commanded you, say, We are unprofitable servants: we have done that which was our duty to do’ ([Luke 17:10](/get-passage/Luke+17:10)). So that though we teach that God does give a reward to our good deeds, yet withal we teach, with Augustine, that ‘God doth crown in us, not our deserts, but his own gifts.’ And, therefore, whatsoever reward we receive, we say that it is a grace, and rather a grace than a reward: because those good things which we do, we do them rather by God than by ourselves; and because Paul says, ‘What hast thou that thou hast not received? but if thou hast received it, why dost thou boast, as though thou hadst not received it?’ ([1 Corinthians 4:7](/get-passage/1+Corinthians+4:7)). Which thing also the blessed martyr Cyprian does gather out of this place, that ‘we must not boast of anything, seeing nothing is our own.’ We therefore condemn those who defend the merits of men, that they may make frustrate the grace of God.


id: ��&��~��'jԐ�.
type: 2hc
name: Second Helvetic Confession
label: 2HC17
content:
  # Second Helvetic Confession
  ## Chapter 17 - Of the Catholic and Holy Church of God, and of the One Only Head of the Church
  Forasmuch as God from the beginning would have men to be saved, and to come to the knowledge of the truth ([1 Timothy 2:4](/get-passage/1+Timothy+2:4)), therefore it is necessary that there always should have been, and should be at this day, and to the end of the world, a Church—that is, a company of the faithful called and gathered out of the world; a communion (I say) of all saints, that is, of them who truly know and rightly worship and serve the true God, in Jesus Christ the Saviour, by the word of the Holy Spirit, and who by faith are partakers of all those good graces which are freely offered through Christ. These all are citizens of one and the same city, living under one Lord, under the same laws, and in the same fellowship of all good things; for the apostle calls them ‘fellow-citizens with the saints, and of the household of God’ ([Ephesians 2:19](/get-passage/Ephesians+2:19)); terming the faithful upon the earth saints ([1 Corinthians 4:1](/get-passage/1+Corinthians+4:1)), who are sanctified by the blood of the Son of God. Of these is that article of our Creed wholly to be understood, ‘I believe in the holy Catholic Church, the communion of saints.’

  And, seeing that there is always but ‘one God, and one mediator between God and men, the man Jesus Christ’ ([1 Timothy 2:5](/get-passage/1+Timothy+2:5)); also, one Shepherd of the whole flock, one Head of this body, and, to conclude, one Spirit, one salvation, one faith, one Testament, or Covenant,—it follows necessarily that there is but one Church, which we therefore call Catholic because it is universal, spread abroad through all the parts and quarters of the world, and reaches unto all times, and is not limited within the compass either of time or place. Here, therefore, we must condemn the Donatists, who pinned up the Church within the corners of Africa; neither do we assent to the Roman clergy, who vaunt that the Church of Rome alone is in a manner Catholic.

  The Church is divided by some into divers parts or sorts; not that it is rent and divided from itself, but rather distinguished in respect of the diversity of the members that are in it. One part thereof they make to be the Church Militant, the other the Church Triumphant. The Militant wars still on earth, and fights against the flesh, the world, and the prince of the world, the devil; against sin and against death. The other, being already set at liberty, is now in heaven, and triumphs over all those things overcome, and continually rejoices before the Lord. Yet these two churches have, notwithstanding, a communion and fellowship between themselves.

  Moreover, the Church Militant upon the earth has evermore had many particular churches, which must all, notwithstanding, be referred to the unity of the Catholic Church. This Militant Church was otherwise ordered and governed before the Law, among the patriarchs; otherwise under Moses, by the Law; and otherwise of Christ, by the Gospel. There are but two sorts of people, for the most part, mentioned: to wit, the Israelites and the Gentiles; or they who, of the Jews and Gentiles, were gathered to make a Church. There are also two Testaments, the Old and the New. Yet both these sorts of people have had, and still have, one fellowship, one salvation, in one and the same Messiah; in whom, as members of one body, they are all joined together under one head, and by one faith are all partakers of one and the same spiritual meat and drink. Yet here we do acknowledge a diversity of times, and a diversity in the pledges and signs of Christ promised and exhibited; and that now, the ceremonies being abolished, the light shines unto us more clearly, our gifts and graces are more abundant, and our liberty is more full and ample.

  This holy Church of God is called ‘the house of the living God’ ([2 Corinthians 6:16](/get-passage/2+Corinthians+6:16)), ‘builded of living and spiritual stones’ ([1 Peter 2:5](/get-passage/1+Peter+2:5)), ‘founded upon a rock’ ([Matthew 16:18](/get-passage/Matthew+16:18)), ‘which can not be moved’ ([Hebrews 12:28](/get-passage/Hebrews+12:28)), ‘upon a foundation besides which none can be laid’ ([1 Corinthians 3:11](/get-passage/1+Corinthians+3:11)). Whereupon it is called ‘the pillar and ground of the truth’ ([1 Timothy 3:15](/get-passage/1+Timothy+3:15)), that does not err, so long as it relies upon the rock Christ, and upon the foundation of the prophets and apostles. And no marvel if it do err, so often as it forsakes Him who is the alone truth. This Church is also called ‘a virgin’ ([1 Corinthians 11:2](/get-passage/1+Corinthians+11:2)), and ‘the spouse of Christ’ ([Song of Solomon 4:8](/get-passage/Song+of+Solomon+4:8)), and ‘his only beloved’ ([Song of Solomon 5:16](/get-passage/Song+of+Solomon+5:16)). For the apostle says, ‘I have espoused you to one husband, that I may present you as a chaste virgin to Christ’ ([2 Corinthians 11:2](/get-passage/2+Corinthians+11:2)). The Church is called ‘a flock of sheep under one shepherd,’ even Christ ([Ezekiel 34:22-23](/get-passage/Ezekiel+34:22-23), and [John 10:16](/get-passage/John+10:16)); also, ‘the body of Christ’ ([Colossians 1:24](/get-passage/Colossians+1:24)), because the faithful are the lively members of Christ, having him for their head.

  It is the head which has the pre-eminence in the body, and from whence the whole body receives life; by whose spirit it is governed in all things; of whom, also, it receives increase, that it may grow up. Also, there is but one head to the body, which has agreement with the body; and therefore the Church can not have any other head besides Christ. For as the Church is a spiritual body, so must it needs have a spiritual head like unto itself. Neither can it be governed by any other spirit than by the Spirit of Christ. Wherefore Paul says, ‘And he is the head of the body, the Church: who is the beginning, the firstborn from the dead; that in all things he might have the pre-eminence’ ([Colossians 1:18](/get-passage/Colossians+1:18)). And in another place, ‘Christ,’ saith he, ‘is the head of the Church: and he is the Saviour of the body’ ([Ephesians 5:23](/get-passage/Ephesians+5:23)). And again, ‘Who is the head of the Church, which is his body, the fullness of him that filleth all in all’ [Ephesians 1:22](/get-passage/Ephesians+1:22-23). Again, ‘Let us grow up into him in all things, which is the head, even Christ; by whom all the body being knit together, receiveth increase’ ([Ephesians 4:15-16](/get-passage/Ephesians+4:15-16)). And therefore we do not allow of the doctrine of the Romish prelates, who would make the Pope the general pastor and supreme head of the Church Militant here on earth, and the very vicar of Jesus Christ, who has (as they say) all fullness of power and sovereign authority in the Church. For we hold and teach that Christ our Lord is, and remains still, the only universal pastor, and highest bishop, before God his Father; and that in the Church he performs all the duties of a pastor or bishop, even to the world’s end; and therefore stands not in need of any other to supply his room. For he is said to have a substitute, who is absent; but Christ is present with his Church, and is the head that gives life thereunto. He did straitly forbid his apostles and their successors all superiority or dominion in the Church. They, therefore, that by gainsaying set themselves against so manifest a truth, and bring another kind of government into the Church, who sees not that they are to be counted in the number of them of the apostles of Christ prophesied? as Peter in [2 Peter 2:1](/get-passage/2+Peter+2:1), and Paul in [Acts 20:29](/get-passage/Acts+20:29); [2 Corinthians 11:13](/get-passage/2+Corinthians+11:13); [2 Thessalonians 2:8-9](/get-passage/2+Thessalonians+2:8-9), and in many other places.

  Now, by taking away the Romish head we do not bring any confusion or disorder into the Church. For we teach that the government of the Church which the apostles set down is sufficient to keep the Church in due order; which, from the beginning, while as yet it wanted such a Romish head as is now pretended to keep it in order, was not disordered or full of confusion. The Romish head doth maintain indeed his tyranny and corruption which have been brought into the Church; but in the mean time he hinders, resists, and, with all the might he can make, cuts off the right and lawful reformation of the Church.

  They object against us that there have been great strifes and dissensions in our churches since they did sever themselves from the Church of Rome; and that therefore they can not be true churches. As though there were never in the Church of Rome any sects, any contentions and quarrels; and that, in matters of religion, maintained not so much in the schools as in the holy Chairs, even in the audience of the people. We know that the apostle said, ‘God is not the author of confusion, but of peace’ ([1 Corinthians 14:33](/get-passage/1+Corinthians+14:33)), and, ‘Seeing there is among you emulation and contention, are ye not carnal?’ ([1 Corinthians 3:3-4](/get-passage/1+Corinthians+3:3-4)). Yet may we not deny that God was in that Church planted by the apostle; and that the Apostolic Church was a true Church, howsoever there were strifes and dissensions in it. The Apostle Paul reprehended Peter, an apostle ([Galatians 2:11](/get-passage/Galatians+2:11)), and Barnabas fell at variance with Paul ([Acts 15:39](/get-passage/Acts+15:39)). Great contention arose in the Church of Antioch between them that preached one and the same Christ, as Luke records in [Acts 15:2](/get-passage/Acts+15:2). And there have at all times been great contentions in the Church, and the most excellent doctors of the Church have, about no small matters, differed in opinion; yet so as, in the mean time, the Church ceased not to be the Church for all these contentions. For thus it pleases God to use the dissensions that arise in the Church, to the glory of his name, to the setting forth of the truth, and to the end that such as are not approved might be manifest ([1 Corinthians 11:19](/get-passage/1+Corinthians+11:19)).

  Now, as we acknowledge no other head of the Church than Christ, so do we not acknowledge every church to be the true Church which vaunts herself so to be; but we teach that to be the true Church indeed in which the marks and tokens of the true Church are to be found. Firstly and chiefly, the lawful and sincere preaching of the word of God as it is left unto us in the writings of the prophets and the apostles, which do all seem to lead us unto Christ, who in the Gospel has said, ‘My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life. A stranger they do not hear, but flee from him, because they know not his voice’ ([John 10:5](/get-passage/John+10:5), 27,28).

  And they that are such in the Church of God have all but one faith and one spirit; and therefore they worship but one God, and him alone they serve in spirit and in truth, loving him with all their hearts and with all their strength, praying unto him alone through Jesus Christ, the only Mediator and Intercessor; and they seek not life or justice but only in Christ, and by faith in him; because they do acknowledge Christ the only head and foundation of his Church, and, being surely founded on him, do daily repair themselves by repentance, and do with patience bear the cross laid upon them; and, besides, by unfeigned love joining themselves to all the members of Christ, do thereby declare themselves to be the disciples of Christ, by continuing in the bond of peace and holy unity. They do withal communicate in the sacraments ordained by Christ, and delivered unto us by his apostles, using them in no other manner than as they received them from the Lord himself. That saying of the Apostle Paul is well known to all, ‘I received from the Lord that which I delivered unto you’ ([1 Corinthians 11:23](/get-passage/1+Corinthians+11:23)). For which cause we condemn all such churches, as strangers from the true Church of Christ, which are not such as we have heard they ought to be, howsoever, in the mean time, they brag of the succession of bishops, of unity, and of antiquity. Moreover, we have in charge from the apostles of Christ ‘to shun idolatry’ ([1 Corinthians 10:14](/get-passage/1+Corinthians+10:14); [1 John 5:21](/get-passage/1+John+5:21)), and ‘to come out of Babylon,’ and to have no fellowship with her, unless we mean to be partakers with her of all God’s plagues laid upon her ([Revelation 18:4](/get-passage/Revelation+18:4); [2 Corinthians 6:17](/get-passage/2+Corinthians+6:17)).

  But as for communicating with the true Church of Christ, we so highly esteem it that we say plainly that none can live before God who do not communicate with the true Church of God, but separate themselves from the same. For as without the ark of Noah there was no escaping when the world perished in the flood; even so do we believe that without Christ, who in the Church offers himself to be enjoyed of the elect, there can be no certain salvation: and therefore we teach that such as would be saved must in no wise separate themselves from the true Church of Christ.

  But as yet we do not so strictly shut up the Church within those marks before mentioned, as thereby to exclude all those out of the Church who either do not participate of the sacraments (not willingly, nor upon contempt; but who, being constrained by necessity, do against their will abstain from them, or else do want them), or in whom faith does sometimes fail, though not quite decay, nor altogether die: or in whom some slips and errors of infirmity may be found. For we know that God had some friends in the world that were not of the commonwealth of Israel. We know what befell the people of God in the captivity of Babylon, where they were without their sacrifices seventy years. We know what happened to St. Peter, who denied his Master, and what is wont daily to happen among the faithful and chosen of God who go astray and are full of infirmities. We know, moreover, what manner of churches the churches in Galatia and Corinth were in the apostles’ time: in which St. Paul condemns many and heinous crimes; yet he calls them holy churches of Christ ([1 Corinthians 1:2](/get-passage/1+Corinthians+1:2); [Galatians 1:2](/get-passage/Galatians+1:2)).

  Yea, and it happens sometimes that God in his just judgment suffers the truth of his Word, and the Catholic faith, and his own true worship, to be so obscured and defaced that the Church seems almost quite razed out, and not so much as a face of a Church to remain; as we see fell out in the days of Elijah ([1 Kings 19:10-14](/get-passage/1+Kings+19:10-14)), and at other times. And yet, in the mean time, the Lord has in this world, even in this darkness, his true worshippers, and those not a few, but even seven thousand and more ([1 Kings 19:18](/get-passage/1+Kings+19:18); [Revelation 7:4-9](/get-passage/Revelation+7:4-9)). For the apostle cries, ‘The foundation of the Lord standeth sure, and hath this seal, The Lord knoweth who are his,’ etc. ([2 Timothy 2:19](/get-passage/2+Timothy+2:19)). Whereupon the Church of God may be termed invisible; not that the men whereof it consists are invisible, but because, being hidden from our sight, and known only unto God, it cannot be discerned by the judgment of man.

  Again, not all that are reckoned in the number of the Church are saints, and lively and true members of the Church. For there are many hypocrites, who outwardly do hear the word of God, and publicly receive the sacraments, and do seem to pray unto God alone through Christ, to confess Christ to be their only righteousness, and to worship God, and to exercise the duties of charity to the brethren, and for a while through patience to endure in troubles and calamities. And yet they are altogether destitute of the inward illumination of the Spirit of God, of faith and sincerity of heart, and of perseverance or continuance to the end. And these men are, for the most part, at length laid open in their true character. For the Apostle John says, ‘They went out from among us, but they were not of us: for if they had been of us, they would have remained with us’ ([1 John 2:19](/get-passage/1+John+2:19)). Yet these men, while they do pretend religion, are accounted to be in the Church. Even as traitors in a commonwealth, before they be detected, are accounted in the number of good citizens; and as the cockle and darnel and chaff are found among the wheat; and as wens and swellings are in a perfect body, when they are rather diseases and deformities than true members of the body. And therefore the Church is very well compared to a drag-net, which draws up fishes of all sorts; and to a field, wherein is found both darnel and good corn ([Matthew 13:26-47](/get-passage/Matthew+13:26-47)). Hence we must be very careful not to judge rashly before the time, nor to exclude, and cast off or cut away, those whom the Lord would not have excluded nor cut off, or whom, without some damage to the Church, we can not separate from it. Again, we must be very vigilant lest the godly, falling fast asleep, the wicked grow stronger, and do some mischief in the Church.

  Furthermore, we teach that it is carefully to be marked, wherein especially the truth and unity of the Church consists, lest that we either rashly breed or nourish schisms in the Church. It consists not in outward rites and ceremonies, but rather in the truth and unity of the Catholic faith. This Catholic faith is not taught us by the ordinances or laws of men, but by the holy Scriptures, a compendious and short sum whereof is the Apostles’ Creed. And, therefore, we read in the ancient writers that there were manifold diversities of ceremonies, but that those were always free; neither did any man think that the unity of the Church was thereby broken or dissolved. We say, then, that the true unity of the Church does consist in several points of doctrine, in the true and uniform preaching of the Gospel, and in such rites as the Lord himself has expressly set down. And here we urge that saying of the apostle very earnestly, ‘Let us, as many as are perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereunto we have already attained, let us walk by the same rule, let us mind the same thing’ ([Philippians 3:15-16](/get-passage/Philippians+3:15-16)).


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type: 2hc
name: Second Helvetic Confession
label: 2HC18
content:
  # Second Helvetic Confession
  ## Chapter 18 - Of the Ministers of the Church, Their Institution and Offices
  God has always used his ministers for the gathering or erecting of a Church to himself, and for the governing and preservation of the same; and still he does, and always will, use them so long as the Church remains on earth. Therefore, the first beginning, institution, and office of the ministers is a most ancient ordinance of God himself, not a new device appointed by men. True it is that God can, by his power, without any means, take unto himself a Church from among men; but he had rather deal with men by the ministry of men. Therefore ministers are to be considered, not as ministers by themselves alone, but as the ministers of God, by whose means God does work the salvation of mankind. For which cause we give counsel to beware that we do not so attribute the things appertaining to our conversion and instruction unto the secret virtue of the Holy Spirit as to make void the ecclesiastical ministry. For it behooves us always to have in mind the words of the apostle, ‘How shall they believe in him, of whom they have not heard? and how shall they hear without a preacher? Therefore faith is by hearing, and hearing by the word of God’ ([Romans 10:14-17](/get-passage/Romans+10:14-17)). And that also which the Lord says, in the Gospel, ‘Verily, verily, I say unto you, he that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me’ ([John 13:20](/get-passage/John+13:20)). Likewise what a man of Macedonia, appearing in a vision to Paul, being then in Asia, said unto him; ‘Come over into Macedonia, and help us’ ([Acts 16:9](/get-passage/Acts+16:9)). And in another place the same apostle says, ‘We are laborers together with God; ye are God’s husbandry, ye are God’s building’ ([1 Corinthians 3:9](/get-passage/1+Corinthians+3:9)).

  Yet, on the other side, we must take heed that we do not attribute too much to the ministers and ministry: herein remembering also the words of our Lord in the Gospel, ‘No man can come to me, except the Father which hath sent me draw him’ ([John 6:44](/get-passage/John+6:44)), and the words of the apostle, ‘Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? So then neither is he that planteth any thing, nor he that watereth, but God that giveth the increase’ ([1 Corinthians 3:5-7](/get-passage/1+Corinthians+3:5-7)). Therefore let us believe that God does teach us by his word, outwardly through his ministers, and does inwardly move and persuade the hearts of his elect unto belief by his Holy Spirit; and that therefore we ought to render all the glory of this whole benefit unto God. But we have spoken of this matter in the First Chapter of this our Declaration.

  God has used for his ministers, even from the beginning of the world, the best and most eminent men in the world (for, although some of them were inexperienced in worldly wisdom or philosophy, yet surely in true divinity they were most excellent)—namely, the patriarchs, to whom he spake very often by his angels. For the patriarchs were the prophets or teachers of their age, whom God, for this purpose, would have to live many years, that they might be, as it were, fathers and lights of the world. They were followed by Moses and the prophets renowned throughout all the world.

  Then, after all these, our heavenly Father sent his only-begotten Son, the most perfect teacher of the world; in whom is hidden the wisdom of God, and from whom we derive that most holy, perfect, and pure doctrine of the Gospel. For he chose unto himself disciples, whom he made apostles; and they, going out into the whole world, gathered together churches in all places by the preaching of the Gospel. And afterward they ordained pastors and teachers in all churches, by the commandment of Christ; who, by such as succeeded them, has taught and governed the Church unto this day. Therefore, as God gave unto his ancient people the patriarchs, together with Moses and the prophets, so also to his people under the new covenant he sent his only-begotten Son, and, with him, the apostles and teachers of this Church.

  Furthermore, the ministers of the new covenant are termed by divers names; for they are called apostles, prophets, evangelists, bishops, elders, pastors, and teachers ([1 Corinthians 12:28](/get-passage/1+Corinthians+12:28); [Ephesians 6:11](/get-passage/Ephesians+6:11)). The apostles remained in no certain place, but gathered together divers churches throughout the whole world: which churches, when they were once established, there ceased to be any more apostles, and in their places were particular pastors appointed in every Church. The prophets, in old time, did foresee and foretell things to come; and, besides, did interpret the Scriptures; and such are found some among us at this day. They were called evangelists, who were the penmen of the history of the Gospel, and were also preachers of the Gospel of Christ; as the Apostle Paul gives in charge unto Timothy, ‘to fulfill the work of an Evangelist’ ([2 Timothy 4:5](/get-passage/2+Timothy+4:5)). Bishops are the overseers and watchmen of the Church, who distribute food and other necessities to the Church. The elders are the ancients and, as it were, the senators and fathers of the Church, governing it with wholesome counsel. The pastors both keep the Lord’s flock, and also provide things necessary for it. The teachers do instruct, and teach the true faith and godliness. Therefore the Church ministers that now are may be called bishops, elders, pastors, and teachers.

  But in process of time there were many more names of ministers brought into the Church. For some were created patriarchs, others archbishops, others suffragans; also, metropolitans, archdeacons, deacons, subdeacons, acolytes, exorcists, choristers, porters, and I know not what others, as cardinals, provosts, and priors; abbots, greater and lesser; orders, higher and lower. But touching all these, we little heed what they have been in times past, or what they are now; it is sufficient for us that, so much as concerns ministers, we have the doctrine of the apostles.

  We, therefore, knowing certainly that monks, and the orders or sects of them, are instituted neither by Christ nor by his apostles, we teach that they are so far from being profitable that they are pernicious and hurtful unto the Church of God. For, although in former times they were tolerable (when they lived solitarily, getting their livings with their own hands, and were burdensome to none, but did in all places obey their pastors, even as laymen), yet what kind of men they be now all the world sees and perceives. They pretend I know not what vows; but they lead a life altogether disagreeing from their vows: so that the very best of them may justly be numbered among those of whom the apostle speaks: ‘We hear that there are some among you which walk inordinately, working not at all, but are busybodies,’ etc. ([2 Thessalonians 3:11](/get-passage/2+Thessalonians+3:11)). Therefore, we have no such in our churches; and, besides, we teach that they should not be suffered to rout in the churches of Christ.

  Furthermore, no man ought to usurp the honor of the ecclesiastical ministry; that is to say, greedily to pluck it to himself by bribes, or any evil shifts, or of his own accord. But let the ministers of the Church be called and chosen by a lawful and ecclesiastical election and vocation; that is to say, let them be chosen religiously by the Church, and that in due order, without any tumult, seditions, or contention. But we must have an eye to this, that not every one that will should be elected, but such men as are fit and have sufficient learning, especially in the Scriptures, and godly eloquence, and wise simplicity; to conclude, such men as are of good report for moderation and honesty of life, according to that apostolic rule which St. Paul gives in the [1 Timothy 3:2-7](/get-passage/1+Timothy+3:2-7), and to [Titus 1:7-9](/get-passage/Titus+1:7-9). And those who are chosen let them be ordained by the elders with public prayer, and laying on of hands. We do here, therefore, condemn all those who run of their own accord, being neither chosen, sent, nor ordained. We do also utterly disallow unfit ministers, and such as are not furnished with gifts requisite for a pastor.

  In the mean time we are not ignorant that the innocent simplicity of certain pastors in the primitive Church did sometimes more profit the Church than the manifold, exquisite, and nice learning of some others that were over-lofty and high-minded. And for this cause we also, at this day, do not reject the honest simplicity of certain men, who yet are not destitute of all knowledge and learning.

  The apostles of Christ do term all those who believe in Christ ‘priests;’ not in regard to their ministry, but because that all the faithful, being made kings and priests, may, through Christ, offer up spiritual sacrifices unto God ([Exodus 19:6](/get-passage/Exodus+19:6); [1 Peter 2:5-9](/get-passage/1+Peter+2:5-9); [Revelation 1:6](/get-passage/Revelation+1:6)). The ministry, then, and the priesthood are things far different one from the other. For the priesthood, as we said even now, is common to all Christians; not so is the ministry. And we have not taken away the ministry of the Church because we have thrust the popish priesthood out of the Church of Christ. For surely in the new covenant of Christ there is no longer any such priesthood as was in the ancient Church of the Jews; which had an external anointing, holy garments, and very many ceremonies which were figures and types of Christ, who, by his coming, fulfilled and abolished them ([Hebrews 9:10-11](/get-passage/Hebrews+9:10-11)). And he himself remains the only priest forever; and we do not communicate the name of priest to any of the ministers, lest we should detract any thing from Christ. For the Lord himself has not appointed in the Church any priests of the New Testament, who, having received authority from the suffragan, may offer up the host every day, that is, the very flesh and the very blood of our Saviour, for the quick and the dead; but ministers, who may teach and administer the sacraments. Paul declares plainly and shortly what we are to think of the ministers of the New Testament, or of the Church of Christ, and what we must attribute unto them: ‘Let a man,’ says he, ‘so account of us, as of the ministers of Christ, and stewards of the mysteries of God’ ([1 Corinthians 4:1](/get-passage/1+Corinthians+4:1)). So that the apostle wants us to esteem ministers as ministers. Now the apostle calls them ὑπηρέτας, as it were under-rowers, who have an eye only to their pilot; that is to say, men that live not unto themselves, nor according to their own will, but for others—to wit, their masters, at whose commandment and beck they ought to be. For the minister of the Church is commanded wholly, and in all parts of his duty, not to please himself, but to execute that only which he has received in commandment from his Lord. And in this place it is expressly declared who is our Master, even Christ; to whom the ministers are in subjection in all the functions of their ministry. He adds further that the ministers of the Church are ‘stewards, and dispensers of the mysteries of God’ ([1 Corinthians 4:1](/get-passage/1+Corinthians+4:1)). Now the mysteries of God Paul in many places, and especially in [Ephesians 3:4](/get-passage/Ephesians+3:4), does call ‘the Gospel of Christ.’ And the sacraments of Christ are also called mysteries by the ancient writers. Therefore for this purpose are the ministers called—namely, to preach the Gospel of Christ unto the faithful, and to administer the sacraments. We read, also, in another place in the Gospel, of ‘the faithful and wise steward,’ whom ‘his Lord shall make ruler over his household, to give them their portion of meat in due season’ ([Luke 12:42](/get-passage/Luke+12:42)). Again, in another place of the Gospel, a man goes into a strange country, and, leaving his house, gives unto his servants authority therein, commits to them his substance, and appoints every man his work ([Matthew 25:14](/get-passage/Matthew+25:14)).

  This is now a fit place to speak somewhat also of the power and office of the ministers of the Church. And concerning their power some have disputed over busily, and would bring all things, even the very greatest, under their jurisdiction; and that against the commandment of God, who forbade unto his disciples all dominion, and highly commended humility ([Luke 22:26](/get-passage/Luke+22:26); [Matthew 18:3](/get-passage/Matthew+18:3)). Indeed, there is one kind of power which is mere and absolute power, called the power of right. According to this power all things in the whole world are subject unto Christ, who is Lord of all: even as he himself witnesses, saying, ‘All power is given unto me in heaven and in earth’ ([Matthew 28:18](/get-passage/Matthew+28:18)), and again, ‘I am the first and the last, and behold I live forever, and I have the keys of hell and death’ ([Revelation 1:17-18](/get-passage/Revelation+1:17-18)); also, ‘He hath the key of David, which openeth, and no man shutteth; and shutteth, and no man openeth’ ([Revelation 3:7](/get-passage/Revelation+3:7)).

  This power the Lord reserves to himself, and does not transfer it to any other, that he might sit idly by, and look on his ministers while they wrought. For Isaiah says, ‘I will put the key of the house of David upon his shoulder’ ([Isaiah 22:22](/get-passage/Isaiah+22:22)), and again, ‘Whose government shall be upon his shoulders’ ([Isaiah 9:6](/get-passage/Isaiah+9:6)). For he does not lay the government on other men’s shoulders, but does still keep and use his own power, thereby governing all things. Furthermore, there is another power, that of office, or ministerial power, limited by him who has full and absolute power and authority. And this is more like a service than a dominion. For we see that a master does give unto the steward of his house authority and power over his house, and for that cause delivers him the keys, that he may admit or exclude such as his master will have admitted or excluded. According to this power does the minister, by his office, that which the Lord has commanded him to do; and the Lord does ratify and confirm that which he does, and will have the deeds of his ministers to be acknowledged and esteemed by his own deeds. Unto which end are those speeches in the Gospel: ‘I will give unto thee the keys of the kingdom of heaven; and whatsoever thou bindest or loosest in earth shall be bound or loosed in heaven’ ([Matthew 16:19](/get-passage/Matthew+16:19)). Again, ‘Whose sins soever ye remit, they shall be remitted; and whose sins soever ye retain, they shall be retained’ ([John 20:23](/get-passage/John+20:23)). But if the minister deal not in all things as the Lord has commanded him, but pass the limits and bounds of faith, then the Lord does make void that which he does. Wherefore the ecclesiastical power of the ministers of the Church is that function whereby they do indeed govern the Church of God, but yet so do all things in the Church as he has prescribed in his Word: which thing being so done, the faithful do esteem them as done of the Lord himself. But touching the keys we have spoken somewhat before.

  Now the power, or function, that is given to the ministers of the Church is the same and alike in all. Certainly, in the beginning, the bishops or elders did, with a common consent and labor, govern the Church; no man lifted up himself above another, none usurped greater power or authority over his fellow-bishops. For they remembered the words of the Lord, ‘He that is chief among you, let him be as he that doth serve’ ([Luke 22:26](/get-passage/Luke+22:26)); they kept themselves by humility, and did mutually aid one another in the government and preservation of the Church. Notwithstanding, for order’s sake, some one of the ministers called the assembly together, propounded unto the assembly the matters to be consulted of, gathered together the voices or sentences of the rest, and, to be brief, as much as lay in him, provided that there might arise no confusion.

  So did St. Peter, as we read in [Acts 11:4-18](/get-passage/Acts+11:4-18), who yet for all that neither was above the rest, nor had greater authority than the rest. Very true, therefore, is that saying of Cyprian the martyr, in his book De Simplicitate Clericorum: ‘The same doubtless were the rest of the apostles that Peter was, having an equal fellowship with him both in honor and power: but the beginning hereof proceedeth from unity, to signify unto us that there is but one Church.’ St. Jerome also, in his commentary upon the Epistle of Paul to Titus, has a saying not much unlike this: ‘Before that, by the instinct of the devil, there arose parties in religion, the churches were governed by the common advice of the elders; but after that every one thought that whom he had baptized were his own, and not Christ’s, it was decreed that one of the elders should be chosen, and set over the rest, who should have the care of the whole Church laid upon him, and by whose means all schisms should be removed.’ Yet Jerome does not avouch this as an order set down of God; for straightway he adds, ‘Even as the elders knew, by the continual custom of the Church, that they were subject to him that is set over them, so the bishops must know that they are above the elders rather by custom than by the prescript rule of God’s truth, and that they ought to have the government of the Church in common with them.’ Thus far Jerome. Now, therefore, no man can forbid by any right that we may return to the old appointment of God, and rather receive that than the custom devised by men.

  The offices of the ministers are divers; yet, notwithstanding, most men do restrain them to two, in which all the rest are comprehended: to the teaching of the Gospel of Christ, and to the lawful administration of the sacraments. For it is the duty of the ministers to gather together a holy assembly, therein to expound the Word of God, and also to apply the general doctrine to the state and use of the Church; to the end that the doctrine which they teach may profit the hearers, and may build up the faithful. The minister’s duty, I say, is to teach the unlearned, and to exhort; yea, and to urge them to go forward in the way of the Lord who do stand still, or linger and go slowly on: moreover, to comfort and to strengthen those which are faint-hearted, and to arm them against the manifold temptations of Satan; to rebuke offenders; to bring them home that go astray; to raise them that are fallen; to convince the gainsayers; to chase away the wolf from the Lord’s flock; to rebuke wickedness and wicked men wisely and severely; not to wink at nor to pass over great wickedness. And, besides, to administer the sacraments, and to commend the right use of them, and to prepare all men by wholesome doctrine to receive them; to keep together all the faithful in a holy unity; and to encounter schisms. To conclude, to catechise the ignorant, to commend the necessity of the poor to the Church, to visit and instruct those that are sick, or entangled with divers temptations, and so keep them in the way of life. Besides all this, to provide diligently that there be public prayers and supplications made in time of necessity, together with fastings, that is, a holy abstinency, and most carefully to look to those things which belong to the tranquillity, peace, and safety of the Church.

  And to the end that the minister may perform all these things the better, and with more ease, it is required of him that he be one that fears God, prays diligently, gives himself much to the reading of the Scripture, and, in all things, and at all times, is watchful, and does show forth a good example unto all men of holiness of life.

  And seeing that there must be discipline in the Church, and that, among the ancient Fathers, excommunication was in use, and there were ecclesiastical judgments among the people of God, wherein this discipline was exercised by godly men; it belongs also to the minister’s duty, for the edifying of the Church, to moderate this discipline, according to the condition of the time and public estate, and according to necessity. Wherein this rule is always to be holden, that ‘all things ought to be done to edification, decently, and in order’ ([1 Corinthians 14:40](/get-passage/1+Corinthians+14:40)), without any oppression or tumult. For the apostle witnesses, that ‘power was given to him of God, to edify and not to destroy’ ([2 Corinthians 10:8](/get-passage/2+Corinthians+10:8)). And the Lord himself forbade the cockle to be plucked up in the Lord’s field, because there would be danger lest the wheat also be plucked up with it ([Matthew 13:29](/get-passage/Matthew+13:29)).

  But as for the error of the Donatists, we do here utterly detest it; who esteem the doctrine and administration of the sacraments to be either effectual or not effectual, according to the good or evil life of the ministers. For we know that the voice of Christ is to be heard, though it be out of the mouths of evil ministers; forasmuch as the Lord himself said, ‘Observe and do whatsoever they bid you observe, but do ye not after their works’ ([Matthew 23:3](/get-passage/Matthew+23:3)). We know that the sacraments are sanctified by the institution, and through the word of Christ; and that they are effectual to the godly, although they be administered by ungodly ministers. Of which matter Augustine, that blessed servant of God, did reason diversely out of the Scriptures against the Donatists. Yet, notwithstanding there ought to be a discipline among the ministers—for there should be intelligent inquiry in the synods touching the life and doctrine of the ministers—those that offend should be rebuked of the elders, and be brought into the way, if they be not past recovery; or else be deposed, and, as wolves, be driven from the Lord’s flock by the true pastors if they be incurable. For, if they be false teachers, they are in no wise to be tolerated. Neither do we disallow of general councils, if that they be taken up according to the example of the apostles, to the salvation of the Church, and not to the destruction thereof.

  The faithful ministers also are worthy (as good workmen) of their reward; neither do they offend when they receive a stipend, and all things that be necessary for themselves and their family. For the apostle shows that these things are for just cause given by the Church, and received by the ministers, in [1 Corinthians 9:14](/get-passage/1+Corinthians+9:14), and in [1 Timothy 5:17-18](/get-passage/1+Timothy+5:17-18), and in other places also.

  The Anabaptists likewise are confuted by this apostolical doctrine, who condemn and rail upon those ministers who live upon the ministry.


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  # Second Helvetic Confession
  ## Chapter 19 - Of the Sacraments of the Church of Christ
  God even from the beginning added unto the preaching of the Word his sacraments, or sacramental signs, in his Church. And to this does the holy Scripture plainly testify. Sacraments are mystical symbols, or holy rites, or sacred actions, ordained by God himself, consisting of his Word, of outward signs, and of things signified: whereby he keeps in continual memory, and recalls to mind, in his Church, his great benefits bestowed upon man; and whereby he seals up his promises, and outwardly represents, and, as it were, offers unto our sight those things which inwardly he performs unto us, and therewithal strengthens and increases our faith through the working of God’s Spirit in our hearts; lastly, whereby he does separate us from all other people and religions, and consecrates and binds us wholly unto himself, and gives us to understand what he requires of us.

  These sacraments are either of the Old Church or of the New. The sacraments of the Old were Circumcision, and the Paschal Lamb, which was offered up; under which name, reference is made to the sacrifices which were in use from the beginning of the world. The sacraments of the New Church are Baptism and the Supper of the Lord.

  Some there are who reckon seven sacraments of the New Church. Of which number we grant that Repentance, Matrimony, and the Ordination of ministers (we mean not the popish, but the apostolical ordination) are very profitable, but no sacraments. As for confirmation and extreme unction, they are mere devices of men, which the Church may very well spare, without any damage or inconvenience at all; and, therefore, we have them not in our churches, because there are certain things in them which we can by no means allow of. As for that merchandise which the Romish prelates use in ministering their sacraments, we utterly abhor it.

  The author and institutor of all sacraments is not any man, but God alone: for man can by no means ordain sacraments; because they belong to the worship of God, and it is not for man to appoint and prescribe a service of God, but to embrace and retain that which is taught unto him by the Lord. Besides, the sacramental signs have God’s promises annexed to them, which necessarily require faith: now faith stays itself only upon the Word of God; and the Word of God is resembled to writings or letters, the sacraments to seals, which the Lord alone sets to his own letters. And as the Lord is the author of the sacraments, so he continually works in that Church where they are rightly used; so that the faithful, when they receive them from the ministers, do know that the Lord works in his own ordinance, and therefore they receive them as from the hand of God; and the minister’s faults (if there be any notorious in them) can not hurt them, seeing they do acknowledge the goodness of the sacraments to depend upon the ordinance of the Lord. For which cause they put a difference, in the administration of the sacraments, between the Lord himself and his minister; confessing that the substance of the sacraments is given them by the Lord, and the outward signs by the ministers of the Lord.

  But the principal thing, which in all sacraments is offered by the Lord, and chiefly regarded by the godly of all ages (which some have called the substance and matter of the sacraments), is Christ our Saviour—that only sacrifice ([Hebrews 10:12](/get-passage/Hebrews+10:12)); and that Lamb of God slain from the foundation of the world ([Revelation 13:8](/get-passage/Revelation+13:8)); that rock, also, of which all our fathers drank ([1 Corinthians 10:4](/get-passage/1+Corinthians+10:4)), by whom all the elect are circumcised with the circumcision made without hands, through the Holy Spirit ([Colossians 2:11-12](/get-passage/Colossians+2:11-12)), and are washed from all their sins ([Revelation 1:5](/get-passage/Revelation+1:5)), and are nourished with the very body and blood of Christ unto eternal life ([John 6:54](/get-passage/John+6:54)).

  Now, in respect of that which is the chief thing, and the very matter and substance of the sacraments, the sacraments of both covenants are equal. For Christ, the only Mediator and Saviour of the faithful, is the chief thing and substance in them both: one and the same God is author of them both: they were given unto both churches as signs and seals of the grace and promises of God; which should call to mind and renew the memory of God’s great benefits to them, and should distinguish the faithful from all the religions in the world; lastly, which should be received spiritually by faith, and should bind the receivers unto the Church, and admonish them of their duty. In these, I say, and such like things, the sacraments of both churches are not unequal, although in the outward signs they are diverse.

  And, indeed, we do yet put a greater difference between them; for ours are more firm and durable, as those which are not to be changed to the end of the world. Again, ours testify that the substance and promise is already fulfilled and performed in Christ, whereas the other did only signify that they should be fulfilled. And again, ours are more simple, and nothing so painful, nothing so sumptuous, nor so full of ceremonies. Moreover, they belong to greater people, that is dispersed through the face of the whole earth; and because they are more excellent, and do by the Spirit of God stir up in us a greater measure of faith, therefore a more plentiful measure of the spirit does follow them.

  But now, since Christ the true Messiah is exhibited unto us, and the abundance of grace is poured forth upon the people of the New Testament, the sacraments of the Old Law are surely abrogated and have ceased; and in their stead the sacraments of the New Testament are placed—namely, for Circumcision, Baptism; and for the Paschal Lamb and sacrifices, the Supper of the Lord.

  And as in the old Church the sacraments consisted of the word, the sign, and the thing signified; so even at this day they are composed, as it were, of the same parts. For the Word of God makes them sacraments, which before were none: for they are consecrated by the Word, and declared to be sanctified by him who first ordained them. To sanctify or consecrate a thing is to dedicate it unto God, and unto holy uses; that is, to take it from the common and ordinary use, and to appoint it to some holy use. For the signs in the sacraments are drawn from common use, things external and visible. As in Baptism, the outward sign is the element of water, and that visible washing which is done by the minister; but the thing signified is regeneration and the cleansing from sins. Likewise, in the Lord’s Supper, the outward sign is bread and wine, taken from things commonly used for meat and drink; but the thing signified is the body of Christ which was given, and his blood which was shed for us, or the communion of the body and blood of the Lord. Wherefore, the water, bread, and wine, considered in their own nature, and out of this holy use and institution of the Lord, are only that which they are called, and which we find them to be. But let the Word of God be added to them, together with invocation upon his holy name, and the renewing of their first institution and sanctification, and then these signs are consecrated, and declared to be sanctified by Christ. For Christ’s first institution and consecration of the sacraments stands yet in force in the Church of God, in such sort that they who celebrate the sacraments no otherwise than the Lord himself from the beginning has appointed, have still, even to this day, the use and benefit of that first and most excellent consecration. And for this cause, in the administration of the sacraments, the very words of Christ are repeated.

  And as we learn out of the Word of God that these signs were appointed unto another end and use than the common one, therefore we teach that they now, in this their holy use, do take upon them the names of things signified, and are not still called bare water, bread, or wine; but that the water is called ‘regeneration, and washing of the new birth’ ([Titus 3:5](/get-passage/Titus+3:5)), and the bread and wine ‘the body of the Lord’ ([1 Corinthians 10:16](/get-passage/1+Corinthians+10:16)), or the pledges and sacraments of his body and blood. Not that the signs are turned into the things signified, or cease to be that which in their own nature they are (for then they could not be sacraments, which should consist only of the thing signified, and have no signs); but therefore do the signs bear the names of things, because they are mystical tokens of holy things, and because the signs and the things signified are sacramentally joined together; joined together, I say, or united by a mystical signification, and by the purpose and will of him who first instituted them. For the water, bread, and wine are not common, but holy signs. And he that instituted water in Baptism did not institute it with that mind and purpose that the faithful should only be dipped in the water of Baptism; and he which commanded the bread to be eaten and the wine to be drunk in the Supper did not mean that the faithful should only receive bread and wine without any further mystery, as they eat bread at home in their houses: but that they should spiritually be partakers of the things signified, and by faith be truly purged from their sins, and be partakers of Christ also.

  And, therefore, we can not allow of them who attribute the consecration of the sacraments to I know not what syllables; to the rehearsal of certain words pronounced by him that is consecrated, and that has an intent of consecrating; or to some other accidental things, which are not left unto us either by the word, or by the example, of Christ or his apostles. We do also mislike the doctrine of those that speak no otherwise of the sacraments than of common signs, not sanctified, nor effectual. We condemn them also who, because of the invisible things, do despise the visible, and think the signs superfluous, because they do already enjoy the things themselves; such were the Messalians, as it is recorded. We do disallow their doctrine also who teach that grace and the things signified are to be so tied to and included in the signs that whosoever do outwardly receive the signs must needs inwardly participate in the grace, and in the things signified, what manner of men soever they be.

  Notwithstanding, as we esteem not the goodness of the sacraments by the worthiness or unworthiness of the ministers, so likewise we do not weigh them by the condition of the receivers. For we know that the goodness of the sacraments does depend upon the faithfulness, or truth, and the mere goodness of God. For even as God’s Word remains the true Word of God; wherein not only bare words are uttered when it is preached, but therewithal the things signified by the words are offered of God, although the wicked and unbelievers hear and understand the words, yet enjoy not the things signified, because they receive them not by a true faith; even so the sacraments, consisting of the Word, the signs, and the things signified, continue true and perfect sacraments, not only because they are holy things, but also because God offers the things signified, howsoever the unbelievers receive not the things which are offered. This comes to pass, not by any fault in God, the author and offerer of them, but by the fault of men, who do receive them without faith, and unlawfully: ‘whose unbelief can not make the truth of God of none effect’ ([Romans 3:3](/get-passage/Romans+3:3)).

  Now, forasmuch as in the beginning, where we showed what the sacraments were, we did also, by the way, set down to what end they were ordained, it will not be necessary to trouble ourselves with repeating any thing which has been already handled. Next, therefore, in order, it remains to speak severally of the sacraments of the Christian Church.


id:
  ��&��s���
  xH��r

type: 2hc
name: Second Helvetic Confession
label: 2HC2
content:
  # Second Helvetic Confession
  ## Chapter 2 - Of Interpreting the Holy Scriptures; and of Fathers, Councils, and Traditions
  The Apostle Peter has said that ‘the Holy Scriptures are not of any private interpretation’ ([2 Peter 1:20](/get-passage/2+Peter+1:20)). Therefore we do not allow all kinds of exposition. Whereupon we do not acknowledge that which they call the meaning of the Church of Rome for the true and natural interpretation of the Scriptures; which, forsooth, the defenders of the Romish Church do strive to force all men simply to receive; but we acknowledge only that interpretation of Scriptures for orthodox and genuine which, being taken from the Scriptures themselves (that is, from the spirit of that tongue in which they were written, they being also weighed according to the circumstances and expounded according to the proportion of places, either of like or of unlike, also of more and plainer), accords with the rule of faith and charity, and makes notably for God’s glory and man’s salvation.

  Wherefore we do not despise the interpretations of the holy Greek and Latin fathers, nor reject their disputations and treatises as far as they agree with the Scriptures; but we do modestly dissent from them when they are found to set down things differing from, or altogether contrary to, the Scriptures. Neither do we think that we do them any wrong in this matter; seeing that they all, with one consent, will not have their writings matched with the Canonical Scriptures, but bid us allow of them so far forth as they either agree with them or disagree.

  And in the same order we also place the decrees and canons of councils.

  Wherefore we suffer not ourselves, in controversies about religion or matters of faith, to be pressed with the bare testimonies of fathers or decrees of councils; much less with received customs, or with the multitude of men being of one judgment, or with prescription of long time. Therefore, in controversies of religion or matters of faith, we can not admit any other judge than God himself, pronouncing by the Holy Scriptures what is true, what is false, what is to be followed, or what to be avoided. So we do not rest but in the judgment of spiritual men, drawn from the Word of God. Certainly Jeremiah and other prophets did vehemently condemn the assemblies of priests gathered against the law of God; and diligently forewarned us that we should not hear the fathers, or tread in their path who, walking in their own inventions, swerved from the law of God ([Ezekiel 20:18](/get-passage/Ezekiel+20:18)).

  We do likewise reject human traditions, which, although they be set out with goodly titles, as though they were divine and apostolical, delivered to the Church by the lively voice of the apostles, and, as it were, by the hands of apostolical men, by means of bishops succeeding in their room, yet, being compared with the Scriptures, disagree with them; and that by their disagreement bewray themselves in no wise to be apostolical. For as the apostles did not disagree among themselves in doctrine, so the apostles’ scholars did not set forth things contrary to the apostles. Nay, it were blasphemous to avouch that the apostles, by lively voice, delivered things contrary to their writings. Paul affirms expressly that he taught the same things in all churches ([1 Corinthians 4:17](/get-passage/1+Corinthians+4:17)). And, again, ‘We,’ says he, ‘write none other things unto you than what ye read or acknowledge’ ([2 Corinthians 1:13](/get-passage/2+Corinthians+1:13)). Also, in another place, he witnesses that he and his disciples—to wit, apostolic men—walked in the same way, and jointly by the same Spirit did all things ([2 Corinthians 12:18](/get-passage/2+Corinthians+12:18)). The Jews also, in time past, had their traditions of elders; but these traditions were severely confuted by the Lord, showing that the keeping of them hinders God’s law, and that God is in vain worshiped of such ([Matthew 15:8-9](/get-passage/Matthew+15:8-9); [Mark 7:6-7](/get-passage/Mark+7:6-7)).


id: ��&��|c�:��3�v�
type: 2hc
name: Second Helvetic Confession
label: 2HC20
content:
  # Second Helvetic Confession
  ## Chapter 20 - Of Holy Baptism
  Baptism was instituted and consecrated by God; and the first that baptized was John, who dipped Christ in the water in Jordan. From him it came to the apostles, who also did baptize with water. The Lord, in plain words, commanded them to preach the Gospel and to ‘baptize in the name of the Father, the Son, and the Holy Spirit’ ([Matthew 28:19](/get-passage/Matthew+28:19)). And Peter also, when divers demanded of him what they ought to do, said to them, in the Acts, ‘Let every one of you be baptized in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit’ ([Acts 2:38](/get-passage/Acts+2:38)). Hence baptism is called by some a sign of initiation for God’s people, whereby the elect of God are consecrated unto God.

  There is but one baptism in the Church of God; for it is sufficient to be once baptized or consecrated unto God. For baptism once received does continue all a man’s life, and is a perpetual sealing of our adoption unto us. For to be baptized in the name of Christ is to be enrolled, entered, and received into the covenant and family, and so into the inheritance, of the sons of God; yea, and in this life to be called after the name of God; that is to say, to be called a son of God; to be purged also from the filthiness of sins, and to be endued with the manifold grace of God, in order to lead a new and innocent life. Baptism, therefore, does call to mind and keep in remembrance the great benefit of God performed to mankind. For we are all born in the pollution of sin and are the children of wrath. But God, who is rich in mercy, does freely purge us from our sins by the blood of his Son, and in him does adopt us to be his sons, and by a holy covenant does join us to himself, and does enrich us with divers gifts, that we might live a new life. All these things are sealed up unto us in baptism. For inwardly we are regenerated, purified, and renewed of God through the Holy Spirit; and outwardly we receive the sealing of most notable gifts by the water, by which also those great benefits are represented, and, as it were, set before our eyes to be looked upon. And therefore are we baptized, that is, washed or sprinkled with visible water. For the water makes clean that which is filthy, and refreshes and cools the bodies that fail and faint. And the grace of God deals in like manner with the soul; and that invisibly and spiritually.

  Moreover, by the sacrament of baptism God does separate us from all other religions and nations, and does consecrate us a peculiar people to himself. We, therefore, by being baptized, do confess our faith, and are bound to give unto God obedience, mortification of the flesh, and newness of life; yea, and we are soldiers enlisted for the holy warfare of Christ, that all our life long we should fight against the world, Satan, and our own flesh. Moreover, we are baptized into one body of the Church, that we might well agree with all the members of the Church in the same religion and mutual duties.

  We believe that the most perfect form of baptism is that by which Christ was baptized, and which the apostles did use. Those things, therefore, which by man’s device were added afterwards and used in the Church we do not consider necessary to the perfection of baptism. Of this kind is exorcism, the use of lights, oil, spittle, and such other things; as, namely, that baptism is twice every year consecrated with divers ceremonies. But we believe that the baptism of the Church, which is but one, was sanctified in God’s first institution of it, and is consecrated by the Word, and is now of full force, by the first blessing of God upon it.

  We teach that baptism should not be ministered in the Church by women or midwives. For Paul secludes women from ecclesiastical callings; but baptism belongs to ecclesiastical offices.

  We condemn the Anabaptists, who deny that young infants, born of faithful parents, are to be baptized. For, according to the doctrine of the Gospel, ‘theirs is the kingdom of God’ ([Luke 18:16](/get-passage/Luke+18:16)), and they are written in the covenant of God ([Acts 3:25](/get-passage/Acts+3:25)). Why, then, should not the sign of the covenant of God be given to them? Why should they not be consecrated by holy baptism, who are God’s peculiar people and are in the Church of God? We condemn also the Anabaptists in the rest of those peculiar opinions which they hold against the Word of God. We therefore are not Anabaptists, neither do we agree with them in any point that is theirs.


id: ��&��|c�:��3�5
type: 2hc
name: Second Helvetic Confession
label: 2HC21
content:
  # Second Helvetic Confession
  ## Chapter 21 - Of the Holy Supper of the Lord
  The Supper of the Lord (which is called the Lord’s Table, and the Eucharist, that is, a Thanksgiving) is, therefore, commonly called a supper, because it was instituted by Christ at his last supper, and does as yet represent the same, and because in it the faithful are spiritually fed and nourished. For the author of the Supper of the Lord is not an angel or man, but the very Son of God, our Lord Jesus Christ, who did first of all consecrate it to his Church. And the same blessing and consecration does still remain among all those who celebrate no other but that very Supper, which the Lord did institute, and at that do recite the words of the Supper of the Lord, and in all things look unto the one Christ by a true faith; at whose hands, at it were, they do receive that which they do receive by the ministry of the ministers of the Church.

  The Lord, by this sacred rite, would have that great benefit to be kept in fresh remembrance which he procured for mankind; to wit, that by giving up his body to death and shedding his blood he has forgiven us all our sins, and redeemed us from eternal death and the power of the devil, and now feeds us with his flesh, and gives us his blood to drink: which things, being apprehended spiritually by a true faith, do nourish us up to life everlasting. And this so great a benefit is renewed so oft as the Supper is celebrated. For the Lord said, ‘Do this in remembrance of me’ ([Luke 22:19](/get-passage/Luke+22:19)).

  By this holy Supper also it is sealed unto us, that the very body of Christ was truly given up for us, and his blood shed for the remission of our sins, lest our faith might somewhat waver. And this is outwardly represented unto us by the minister in the sacrament, after a visible manner, and, as it were, laid before our eyes to be seen, which is inwardly in the soul invisibly performed by the Holy Spirit. Outwardly, bread is offered by the minister, and the words of the Lord are heard: ‘Take, eat; this is my body;’ and, ‘Drink ye all of it; this is my blood’ ([Matthew 26:26-28](/get-passage/Matthew+26:26-28); [Luke 22:17-20](/get-passage/Luke+22:17-20)). Therefore the faithful do receive that which is given by the ministers of the Lord, and do eat the bread of the Lord, and do drink of the Lord’s cup. And at the same time inwardly, by the working of Christ through the Holy Spirit, they receive also the flesh and blood of the Lord, and do feed on them unto life eternal. For the flesh and blood of Christ is true meat and drink unto life eternal: yea, Christ himself, in that he was delivered for us, and is our Saviour, is that special thing and substance of the Supper; and therefore we suffer nothing to be put in his place.

  But that it may the better and more plainly be understood how the flesh and blood of Christ are the meat and drink of the faithful, and are received by the faithful unto life eternal, we will add, moreover, these few things:

  Eating is of divers sorts. (1.) There is a corporeal eating, whereby meat is taken into a man’s mouth, chewed with the teeth, swallowed down, and digested. After this manner did the Capernaites in times past think that they should eat the flesh of the Lord; but they are confuted by him ([John 6:30-63](/get-passage/John+6:30-63)). For as the flesh of Christ could not be eaten bodily, without great wickedness and cruelty, so is it not food for the body, as all men do confess. We therefore disallow that canon in the Pope’s decrees, Ego Berengarius (De Consecrat. Dist. 2). For neither did godly antiquity believe, neither yet do we believe, that the body of Christ can be eaten corporeally and essentially, with a bodily mouth.

  (2.) There is also a spiritual eating of Christ’s body; not such a one whereby it may be thought that the very meat is changed into the spirit, but whereby (the Lord’s body and blood remaining in their own essence and property) those things are spiritually communicated unto us, not after a corporeal, but after a spiritual manner, through the Holy Spirit, who does apply and bestow upon us those things (to wit, remission of sins, deliverance, and life eternal) which are prepared for us by the flesh and blood of our Lord, sacrificed for us; so that Christ does now live in us, as we live in him; and does cause us to apprehend him by true faith to this end, that he may become unto us such a spiritual meat and drink, that is to say, our life. For even as corporeal meat and drink do not only refresh and strengthen our bodies, but also do keep them in life; even so the flesh of Christ delivered for us, and his blood shed for us, do not only refresh and strengthen our souls, but also do preserve them alive, not so far as they be corporeally eaten and drunken, but so far as they are communicated unto us spiritually by the Spirit of God, the Lord saying, ‘The bread that I will give is my flesh, which I will give for the life of the world’ ([John 6:51](/get-passage/John+6:51)): also it is the spirit that gives life: ‘the flesh’ (to wit, corporeally eaten) ‘profiteth nothing; the words which I speak unto you, they are spirit and they are life’ ([John 6:63](/get-passage/John+6:63)). And as we must by eating receive the meat into our bodies, to the end that it may work in us, and show its efficacy in us (because, while it is without us, it profiteth us not at all); even so it is necessary that we receive Christ by faith, that he may be made ours, and that he live in us, and we in him. For he says, ‘I am the bread of life; he that cometh to me shall not hunger, and he that believeth in me shall not thirst any more’ ([John 6:35](/get-passage/John+6:35)); and also, ‘He that eateth me, shall live through me; and he abideth in me, and I in him’ ([John 6:50](/get-passage/John+6:50)).

  From all this it appears manifestly, that by spiritual meat we mean not any imaginary thing, but the very body of our Lord Jesus, given to us; which yet is received by the faithful not corporeally, but spiritually by faith: in which point we do wholly follow the doctrine of our Lord and Saviour Christ in John 6. And this eating of the flesh and drinking of the blood of the Lord is so necessary to salvation that without it no man can be saved. But this spiritual eating and drinking takes place also without the Supper of the Lord, even so often as, and wheresoever, a man does believe in Christ. To which purpose that sentence of St. Augustine does happily belong, ‘Why dost thou prepare thy teeth and belly? Believe, and thou hast eaten.’

  (3.) Besides that former spiritual eating, there is a sacramental eating of the body of the Lord; whereby the believer not only is partaker, spiritually and internally, of the true body and blood of the Lord, but also, by coming to the Table of the Lord, does outwardly receive the visible sacraments of the body and blood of the Lord. True it is, that by faith the believer did before receive the food that gives life, and still receives the same; but yet, when he receives the sacrament, he receives something more. For he goes on in continual communication of the body and blood of the Lord, and his faith is daily more and more kindled, more strengthened and refreshed, by the spiritual nourishment. For while we live, faith has continual increasings; and he that outwardly does receive the sacrament with a true faith, the same does not only receive the sign, but also does enjoy (as we said) the thing itself. Moreover, the same does obey the Lord’s institution and commandment, and with a joyful mind gives thanks for his redemption and that of all mankind, and makes a faithful remembrance of the Lord’s death, and does witness the same before the Church, of which body he is a member. This also is sealed to those who receive the sacrament, that the body of the Lord was given, and his blood shed, not only for men in general, but particularly for every faithful communicant, whose meat and drink he is, to life eternal.

  But as for him that without faith comes to this Holy Table of the Lord, he is made partaker of the outward sacrament only; but the matter of the sacrament, from whence comes life unto salvation, he receives not at all; and such men do unworthily eat of the Lord’s Table. ‘Now they who do unworthily eat of the Lord’s bread and drink of the Lord’s cup, they are guilty of the body and blood of the Lord, and they eat and drink it to their judgment’ ([1 Corinthians 11:26-29](/get-passage/1+Corinthians+11:26-29)). For when they do not approach with true faith, they do despite unto the death of Christ, and therefore eat and drink condemnation to themselves.

  We do not, therefore, so join the body of the Lord and his blood with the bread and wine, as though we thought that the bread is the body of Christ, more than after a sacramental manner; or that the body of Christ does lie hid corporeally under the bread, so that it ought to be worshiped under the form of bread; or yet that whosoever he be who receives the sign, receives also the thing itself. The body of Christ is in the heavens, at the right hand of his Father; and therefore our hearts are to be lifted up on high, and not to be fixed on the bread, neither is the Lord to be worshiped in the bread. Yet the Lord is not absent from his Church when she celebrates the Supper. The sun, being absent from us in the heavens, is yet, notwithstanding, present among us effectually: how much more Christ, the Sun of Righteousness, though in body he be absent from us in the heavens, yet is present among us, not corporeally, but spiritually, by his lively operation, and so as he himself promised, in his Last Supper, to be present among us (John 14, John 15 and John 16). Whereupon it follows that we have not the Supper without Christ, and yet that we may have meanwhile an unbloody and mystical supper, even as all antiquity called it.

  Moreover, we are admonished, in the celebration of the Supper of the Lord, to be mindful of the body whereof we are members; and that, therefore, we should be at concord with our brethren, that we live holily, and not pollute ourselves with wickedness and strange religions; but, persevering in the true faith to the end of our life, give diligence to excel in holiness of life. It is therefore very requisite that, purposing to come to the Supper of the Lord, we do examine ourselves, according to the commandment of the apostle: first, with what faith we are indued, whether we believe that Christ is come to save sinners and to call them to repentance, and whether each man believes that he is in the number of them that are delivered by Christ and saved; and whether he has purposed to change this wicked life, to live holily, and to persevere through God’s assistance, in the true religion, and in concord with his brethren, and to give worthy thanks to God for his delivery.

  We think that rite, manner, or form of the Supper to be the most simple and excellent which comes nearest to the first institution of the Lord and to the apostles’ doctrine: which does consist in declaring the Word of God, in godly prayers, in the action itself that the Lord used, and the repeating of it; in the eating of the Lord’s body and drinking of his blood; in the wholesome remembrance of the Lord’s death, and faithful giving of thanks; and in a holy fellowship in the union of the body of the Church.

  We therefore disallow those who have taken from the faithful one part of the sacrament, to wit, the Lord’s cup. For these do very grievously offend against the institution of the Lord, who says, ‘Drink ye all of this’ ([Matthew 26:27](/get-passage/Matthew+26:27)); which he did not so plainly say of the bread.

  What manner of mass it was that the fathers used, whether it were tolerable or intolerable, we do not now dispute. But this we say freely, that the mass which is now used throughout the Roman Church is quite abolished out of our churches for many and just causes, which, for brevity’s sake, we will not now particularly recite. Truly we could not approve of it, because they have changed a most wholesome action into a vain spectacle; also because the mass is made a meritorious matter, and is said for money; likewise because in it the priest is said to make the very body of the Lord, and to offer the same really, even for the remission of the sins of the quick and the dead. Add this also, that they do it for the honor, worship, and reverence of the saints in heaven (and for the relief of souls in purgatory), etc.


id: ��&��y���y;���
type: 2hc
name: Second Helvetic Confession
label: 2HC22
content:
  # Second Helvetic Confession
  ## Chapter 22 - Of Holy and Ecclesiastical Meetings
  Although it be lawful for all men privately at home to read the Holy Scriptures, and by instruction to edify one another in the true religion, yet that the Word of God may be lawfully preached to the people, and prayers and supplications publicly made, also that the sacraments may be lawfully administered, and that collections may be made for the poor, and to defray all necessary charges, or to supply the wants of the Church, it is very needful that there should be holy meetings and ecclesiastical assemblies. For it is manifest that, in the apostolic and primitive Church, there were such assemblies, frequented of godly men. So many, then, as do despise them, and separate themselves from them, they are contemners of true religion, and are to be urged by the pastors and godly magistrates to abstain from stubbornly absenting themselves from sacred assemblies. Now, ecclesiastical assemblies must not be hidden and secret, but public and common; except persecution by the enemies of Christ and the Church will not suffer them to be public; for we know what manner of assemblies the primitive Church had formerly in secret corners, being under the tyranny of Roman emperors. But let those places where the faithful meet together be decent, and in all respects fit for God’s Church. Therefore, let houses be chosen for that purpose, or churches, that are large and fair, so that they be purged from all such things as do not beseem the Church. And let all things be ordered as is most meet for comeliness, necessity, and godly decency, that nothing be wanting which is requisite for rites and orders, and the necessary uses of the Church.

  And as we believe that God does not dwell in temples made with hands, so we know that by reason of the Word of God, and holy exercises therein celebrated, places dedicated to God and his worship are not profane, but holy; and that therefore such as are conversant in them ought to behave themselves reverently and modestly, as they who are in a sacred place, in the presence of God and his holy angels. All excess of apparel, therefore, is to be abandoned in churches and places where Christians meet for prayer, together with all pride and whatsoever else does not beseem Christian humility, discipline, and modesty. For the true ornament of churches does not consist in ivory, gold, and precious stones; but in the sobriety, godliness, and virtues of those who are in the church. ‘Let all things be done decently and in order’ in the church ([1 Corinthians 14:26](/get-passage/1+Corinthians+14:26)). To conclude, ‘Let things be done unto edifying’ ([1 Corinthians 14:40](/get-passage/1+Corinthians+14:40)). Therefore, let all strange tongues keep silence in the holy assemblies, and let all things be uttered in the vulgar tongue, which is understood of all men in the company.


id: ��&��y���y<@r�
type: 2hc
name: Second Helvetic Confession
label: 2HC23
content:
  # Second Helvetic Confession
  ## Chapter 23 - Of the Prayers of the Church, of Singing, and of Canonical Hours
  True it is that a man may lawfully pray privately in any tongue that he does understand; but public prayers ought, in the holy assemblies, to be made in the vulgar tongue, or such a language as is known to all. Let all the prayers of the faithful be poured forth to God alone, through the mediation of Christ only, out of a true faith and pure love. As for invocation of saints, or using them as intercessors to entreat for us, the priesthood of our Lord Christ and true religion will not permit us. Prayer must be made for the magistracy, for kings, and all that are placed in authority, for ministers of the Church, and for all necessities of churches; and especially in any calamity of the Church prayer must be made, both privately and publicly, without ceasing.

  Moreover, we must pray willingly, and not by constraint, nor for any reward; neither must we superstitiously tie prayer to any place, as though it were not lawful to pray but in the church. There is no necessity that public prayers should be in form and time the same or alike in all churches. Let all churches use their liberty. Socrates, in his History, says, ‘In any country or nation whatsoever, you shall not find two churches which do wholly agree in prayer.’ The authors of this difference, I think, were those who had the government of the churches in several ages. But if any do agree, it deserves great commendation, and is to be imitated by others.

  Besides this, there must be a mean and measure, as in every other thing, so also in public prayers, that they be not over-long and tedious. Let, therefore, most time be given to the teaching of the Gospel in such holy assemblies; and let there be diligent heed taken that the people in the assemblies be not wearied with over-long prayers, so that, when the preaching of the gospel should be heard, they, through wearisomeness, either desire to go forth themselves or to have the assembly wholly dismissed. For unto such the sermons seem to be over-long which otherwise are brief enough. Yea, and the preachers ought to keep a mean.

  Likewise the singing in sacred assemblies ought to be moderated where it is in use. That song which they call the Gregorian Chant has many gross things in it; wherefore it is upon good cause rejected by our Church, and most other Reformed churches. If there be any churches which have faithful prayer in good manner, without any singing, they are not therefore to be condemned, for all churches have not the advantage and opportunity of sacred music. And certain it is by testimonies of antiquity that, as the custom of singing is very ancient in the Eastern churches, so it was long ere it was received in the Western churches.

  In ancient times there were no such things as canonical hours; that is, fixed prayers framed for certain hours in the day, and therein chanted or often repeated, as the Papists’ manner is: which may be proved by many of their lessons, appointed in their hours, and divers other arguments. Moreover, they have many absurd things (of which I say no more) that are well omitted by our churches and replaced by matters more wholesome for the universal Church of God.


id:
  ��&��~�0
  4+0E�

type: 2hc
name: Second Helvetic Confession
label: 2HC24
content:
  # Second Helvetic Confession
  ## Chapter 24 - Of Holydays, Fasts, and Choice of Meats
  Although religion be not tied unto time, yet can it not be planted and exercised without a due dividing and allotting-out of time. Every Church, therefore, does choose unto itself a certain time for public prayers, and for the preaching of the Gospel, and for the celebration of the sacraments; and it is not lawful for any one to overthrow this appointment of the Church at his own pleasure. For except some due time and leisure were allotted to the outward exercise of religion, without doubt men would be quite drawn from it by their own affairs.

  In regard hereof, we see that in the ancient churches there were not only certain set hours in the week appointed for meetings, but that also the Lord’s Day itself, ever since the apostles’ time, was consecrated to religious exercises and to a holy rest; which also is now very well observed by our churches, for the worship of God and the increase of charity. Yet herein we give no place unto the Jewish observation of the day, or to any superstitions. For we do not account one day to be holier than another, nor think that mere rest is of itself acceptable to God. Besides, we do celebrate and keep the Lord’s Day, and not the Jewish Sabbath, and that with a free observation.

  Moreover, if the churches do religiously celebrate the memory of the Lord’s Nativity, Circumcision, Passion, Resurrection, and of his Ascension into heaven, and the sending of the Holy Spirit upon his disciples, according to Christian liberty, we do very well approve of it. But as for festival days, ordained for men or saints departed, we can not allow of them. For, indeed, festival days must be referred to the first table of the law, and belong peculiarly unto God. To conclude, those festival days which are appointed for saints, and abrogated by us, have in them many gross things, unprofitable and not to be tolerated. In the mean time, we confess that the remembrance of saints, in due time and place, may be to good use and profit commended unto the people in sermons, and the holy examples of holy men set before their eyes to be imitated by all.

  Now, the more sharply the Church of Christ does condemn surfeiting, drunkenness, and all kinds of lusts and intemperance, so much the more earnestly does it commend unto us Christian fasting. For fasting is nothing else than the abstinence and temperance of the godly, and a watching and chastising of our flesh, taken up for present necessity, whereby we are humbled before God, and withdraw from the flesh those things with which it is cherished, to the end that it may the more willingly and easily obey the Spirit. Wherefore they do not fast at all that have no regard for those things, but imagine that they fast if they stuff their bellies once a day, and for a set or prescribed time do abstain from certain meats, thinking that by this very work wrought they please God and acquire merit. Fasting is a help of the prayers of the saints and all virtues; but the fasts wherein the Jews fasted from meat, and not from wickedness, pleased God nothing at all, as we may see in the books of the Prophets.

  Now, fasting is either public or private. In olden times they celebrated public fasts in troublesome times and in the afflictions of the Church; wherein they abstained altogether from meat till the evening, and bestowed all that time in holy prayers, the worship of God, and repentance. These differed little from mournings and lamentations; and of these there is often mention made in the Prophets, and especially in the 2d chapter of Joel. Such a fast should be kept at this day, when the Church is in distress. Private fasts are used by every one of us, according as every one feels the spirit weakened in him; for so he withdraws that which might cherish and strengthen the flesh.

  All fasts ought to proceed from a free and willing spirit, and such a one as is truly humbled, and not framed to win applause and the liking of men, much less to the end that a man might merit righteousness by them. But let every one fast to this end, that he may deprive the flesh of that which would cherish it, and that he may the more zealously serve God.

  The fast of Lent has testimony of antiquity, but none out of the apostles’ writings; and therefore ought not, nor can not, be imposed on the faithful. It is certain that in old time there were divers manners and uses of this fast; whereupon Irenæus, a most ancient writer, says, ‘Some think that this fast should be observed one day only, others two days, but others more, and some forty days. This diversity in keeping this fast began not in our times, but long before us; by those, as I suppose, who, not simply holding that which was delivered them from the beginning, fell shortly after into another custom, either through negligence or ignorance.’ Moreover, Socrates, the historian, says, ‘Because no ancient record is found concerning this matter, I think the apostles left this to every man’s own judgment, that every one might work that which is good, without fear or constraint.’

  Now, as concerning the choice of meats, we suppose that, in fasting, all things should be denied to the flesh whereby the flesh is made more lusty, wherein it does most immoderately delight, and whereby it is most of all pampered, whether they be fish, spices, dainties, or excellent wines. Otherwise we know that all the creatures of God were made for the use and service of men. All things which God made are good ([Genesis 1:31](/get-passage/Genesis+1:31)), and are to be used in the fear of God, and with due moderation, without putting any difference between them. For the apostle says, ‘To the pure all things are pure’ ([Titus 1:15](/get-passage/Titus+1:15)), and also, ‘Whatsoever is sold in the shambles, that eat, asking no question for conscience’ sake’ ([1 Corinthians 10:25](/get-passage/1+Corinthians+10:25)). The same apostle calls the doctrine of those who teach to abstain from meats ‘the doctrine of demons;’ for that ‘God created meats to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving’ ([1 Timothy 4:1-4](/get-passage/1+Timothy+4:1-4)). The same apostle, in the Epistle to the Colossians, reproves those who, by an overmuch abstinence, will get unto themselves an opinion of holiness ([Colossians 2:20-23](/get-passage/Colossians+2:20-23)). Therefore we do altogether mislike the Tatians and the Encratites, and all the disciples of Eustathius (of Sebaste), against whom the Gangrian Synod was assembled.


id:
  ��&��~�0
  4,*Np

type: 2hc
name: Second Helvetic Confession
label: 2HC25
content:
  # Second Helvetic Confession
  ## Chapter 25 - Of Catechising, of Comforting and Visiting the Sick
  The Lord enjoined his ancient people to take great care and diligence in instructing the youth well, even from their infancy; and, moreover, commanded expressly in his Law that they should teach them, and declare the mystery of the sacrament unto them. Now, forasmuch as is evident by the writings of the evangelists and apostles, that God has no less care of the youth of his new people (seeing he says, ‘Suffer little children to come unto me; for of such is the kingdom of heaven’ ([Matthew 19:14](/index.php/get-passage/Matthew+19:14))), therefore the pastors do very wisely who do diligently and betimes catechise their youth, laying the first grounds of faith, and faithfully teaching the rudiments of our religion, by expounding the Ten Commandments, the Apostles’ Creed, the Lord’s Prayer, and the doctrine of the sacraments, with other like principles and chief heads of our religion. And here let the Church perform her faithfulness and diligence in bringing the children to be catechised, as being desirous and glad to have her children well instructed.

  Seeing that men do never lie open to more grievous temptations than when they are exercised with infirmities, or else are sick and brought low by diseases, it behooves the pastors of the churches to be never more vigilant and careful for the safety of the flock than in such diseases and infirmities. Therefore let them visit the sick betimes, and let them be quickly sent for by the sick, if the matter shall so require; let them comfort and confirm them in the true faith; finally, let them strengthen them against the dangerous suggestions of Satan. In like manner, let them pray with the sick person at home in his house; and, if need be, let them make prayers for the sick in the public meeting; and let them be careful that they have a happy passage out of this life. As for Popish visiting with the extreme unction, we have said before that we do not like it, because it has many absurd things in it, and such as are not approved by the canonical Scriptures.


id: ��&��z���̴
type: 2hc
name: Second Helvetic Confession
label: 2HC26
content:
  # Second Helvetic Confession
  ## Chapter 26 - Of the Burial of the Faithful, and of the Care Which Is To Be Had For Such As Are Dead; of Purgatory, and the Appearing of Spirits
  The Scripture directs that the bodies of the faithful, as being temples of the Holy Spirit, which we truly believe shall rise again at the last day, should be honorably, without any superstition, committed to the earth; and, besides, that we should make honorable mention of those who died in the Lord, and perform all duties of love to those they leave behind, as their widows and fatherless children. Other care for the dead we do not enjoin. Therefore, we do greatly mislike the Cynics, who neglected the bodies of the dead, or did carelessly and disdainfully cast them into the earth, never speaking so much as a good word of the deceased, nor any whit regarding those whom they left behind them.

  Again, we disapprove of those who are too much and preposterously officious to the dead; who, like the heathen, do greatly lament and bewail their dead (although we do not censure that moderate mourning which the apostle does allow [[1 Thessalonians 4:13](/get-passage/1+Thessalonians+4:13)], since it is unnatural not to be touched with sorrow); and who do sacrifice for the dead, and mumble certain prayers, not without their penny for their pains; thinking by these prayers to deliver their friends from torments, wherein, being wrapped by death, they suppose they may be rid of them again by such lamentable songs.

  For we believe that the faithful, after bodily death, do go directly unto Christ, and, therefore, do not stand in need of helps or prayers for the dead, or any other such duty of them that are alive. In like manner, we believe that the unbelievers are cast headlong into hell, from whence there is no return opened to the wicked by any offices of those who live.

  But as touching that which some teach concerning the fire of purgatory, it is directly contrary to the Christian faith (‘I believe in the forgiveness of sins, and the life everlasting’), and to the absolute purgation of sins made by Christ, and to these sayings of Christ our Lord: ‘Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life’ ([John 5:24](/get-passage/John+5:24)). Again, ‘He that is washed, needeth not save to wash his feet, but is clean every whit: and ye are clean’ ([John 13:10](/get-passage/John+13:10)).

  Now, that which is recorded of the spirits or souls of the dead sometimes appearing to them that are alive, and craving certain duties of them whereby they may be set free: we count those apparitions among the delusions, crafts, and deceits of the Devil, who, as he can transform himself into an angel of light, so he labors tooth and nail either to overthrow the true faith, or else to call it into doubt. The Lord, in the Old Testament, forbade us to inquire the truth of the dead, and to have any thing to do with spirits ([Deuteronomy 18:10-11](/get-passage/Deuteronomy+18:10-11)). And to the glutton, being bound in torments, as the truth of the Gospel does declare, is denied any return to his brethren on earth; the oracle of God pronouncing and saying, ‘They have Moses and the Prophets, neither will they be persuaded, if one arose from the dead’ ([Luke 16:29-31](/get-passage/Luke+16:29-31)).


id: ��&��z���h��
type: 2hc
name: Second Helvetic Confession
label: 2HC27
content:
  # Second Helvetic Confession
  ## Chapter 27 - Of Rites, Ceremonies, and Things Indifferent
  Unto the ancient people were given in old time certain ceremonies, as a kind of schooling to those who were kept under the law, as under a schoolmaster or tutor. But Christ, the deliverer, being once come, and the law taken away, we who believe are no more under the law ([Romans 6:14](/get-passage/Romans+6:14)), and the ceremonies have vanished out of use. And the apostles were so far from retaining them, or repairing them, in the Church of Christ, that they witnessed plainly that they would not lay any burden upon the Church ([Acts 15:28](/get-passage/Acts+15:28)). Wherefore we should seem to bring in and set up Judaism again if we should multiply ceremonies or rites in the Church according to the manner of the Jewish Church. And thus we are not of their judgment who would have the Church of Christ bound by many and divers rites, as it were by a certain schooling. For if the apostles would not thrust upon the Christian people the ceremonies and rites which were appointed by God, who is there, I pray you, that is well in his wits, that will thrust upon it the inventions devised by man? The greater the heap of ceremonies in the Church, so much the more is taken, not only from Christian liberty, but also from Christ, and from faith in him; while the people seek those things in ceremonies which they should seek in the only Son of God, Jesus Christ, through faith. Wherefore a few moderate and simple rites, that are not contrary to the Word of God, do suffice the godly.

  And in that there is found diversity of rites in the churches, let no man say, therefore, that the churches do not agree. Socrates says, in his Church History, ‘It were not possible to set down in writing all the ceremonies of the churches which are observed throughout cities and countries. No religion does keep every where the same ceremonies, although they admit and receive one and the self-same doctrine touching them; for even they who have one and the self-same faith do disagree among themselves about ceremonies.’ Thus much says Socrates; and we, at this day, having diversities in the celebration of the Lord’s Supper, and in certain other things, in our churches, yet we do not disagree in doctrine and faith; neither is the unity and society of our churches rent asunder. For the churches have always used their liberty in such rites, as being things indifferent; which we also do at this day.

  But yet, notwithstanding, we admonish men to take heed that they count not among things indifferent such as are not indeed indifferent; as some used to count the mass and the use of images in the Church for things indifferent. ‘That is indifferent’ (says Jerome to Augustine) ‘which is neither good nor evil; so that, whether you do it or do it not, you are never the more just or unjust thereby.’ Therefore, when things indifferent are wrested to the confession of faith, they cease to be free; as Paul does show that it is lawful for a man to eat flesh if no man do admonish him that it was offered to idols ([1 Corinthians 10:27-28](/get-passage/1+Corinthians+10:27-28)); for then it is unlawful, because he that eats it does seem to approve idolatry by eating of it ([1 Corinthians 8:10](/get-passage/1+Corinthians+8:10)).


id: ��&��zX��0�����
type: 2hc
name: Second Helvetic Confession
label: 2HC28
content:
  # Second Helvetic Confession
  ## Chapter 28 - Of the Goods of the Church, and the Right Use of Them
  The Church of Christ has riches through the bountifulness of princes, and the liberality of the faithful, who have given their goods to the Church. For the Church has need of such goods; and has had goods from ancient time for the maintenance of things necessary for the Church. Now, the true use of the ecclesiastical goods was, and now is, to maintain learning in schools and in holy assemblies, with all the service, rites, and buildings of the Church; finally, to maintain teachers, scholars, and ministers, with other necessary things, and chiefly for the succor and relief of the poor. But for the lawful dispensing of these ecclesiastical goods let men be chosen that fear God: wise men, and such as are of good report in the government of their families.

  But if the goods of the Church, by injury of the time, and the boldness, ignorance, or covetousness of some, be turned to any abuse, let them be restored again, by godly and wise men, unto their holy use; for they must not connive at so impious an abuse. Therefore, we teach that schools and colleges, whereinto corruption is crept in doctrine, in the service of God, and in manners, must be reformed; and that there provision should be made, piously, faithfully, and wisely, for the relief of the poor.


id: ��&��zX��0��V�(
type: 2hc
name: Second Helvetic Confession
label: 2HC29
content:
  # Second Helvetic Confession
  ## Chapter 29 - Of Single Life, Wedlock, and Household Government
  Such as have the gift of chastity given unto them from above, so that they can with the heart or whole mind be pure and continent, and not be grievously burned with lust, let them serve the Lord in that calling, as long as they shall feel themselves endued with that heavenly gift; and let them not lift up themselves above others, but let them serve the Lord daily in simplicity and humility. For such are more apt for attending to heavenly things than they who are distracted with the private affairs of a family. But if, again, the gift be taken away, and they feel a continual burning, let them call to mind the words of the apostle, ‘It is better to marry than to burn’ ([1 Corinthians 1:7](/get-passage/1+Corinthians+1:7)).

  For wedlock (which is the medicine of incontinency, and continency itself) was ordained by the Lord God himself, who blessed it most bountifully, and willed man and woman to cleave one to the other inseparably, and to live together in great concord ([Genesis 2:24](/get-passage/Genesis+2:24); [Matthew 14:5-6](/get-passage/Matthew+14:5-6)). Whereupon we know the apostle said, ‘Marriage is honorable in all, and the bed undefiled’ ([Hebrews 13:4](/get-passage/Hebrews+13:4)). And again, ‘If a virgin marry, she hath not sinned’ ([1 Corinthians 7:28](/get-passage/1+Corinthians+7:28)). We therefore condemn polygamy, and those who condemn second marriages. We teach that marriages ought to be contracted lawfully, in the fear of the Lord, and not against the laws which forbid certain degrees to join in matrimony, lest the marriages should be incestuous. Let marriages be made with consent of the parents, or such as are instead of parents; and for that end especially for which the Lord ordained marriages. And let them be confirmed publicly in the Church, with prayer and blessing. Moreover, let them be kept holy, with peace, faithfulness, dutifulness, love, and purity of the persons coupled together. Therefore let them take heed of brawlings, debates, lusts, and adulteries. Let lawful judgments and holy judges be established in the Church, who may maintain marriages, and may repress all dishonesty and shamefulness, and before whom controversies in matrimony may be decided and ended.

  Let children also be brought up by the parents in the fear of the Lord; and let parents provide for their children, remembering the saying of the apostle, ‘He that provideth not for his own, hath denied the faith, and is worse than an infidel’ ([1 Timothy 5:8](/get-passage/1+Timothy+5:8)). But especially let them teach their children honest arts and occupations, whereby they may maintain themselves. Let them keep them from idleness, and plant in them a true confidence in God in all these things; lest they, through distrust, or overmuch careless security, or filthy covetousness, wax loose, and in the end come to no good.

  Now, it is most certain that those works which parents do in true faith, by the duties of marriage, and government of their families, are, before God, holy and good works indeed, and do please God no less than prayers, fastings, and alms-deeds. For so the apostle has taught in his epistles, especially in those to Timothy and Titus. And with the same apostle we account the doctrine of such as forbid marriage, or do openly dispraise or secretly discredit it as not holy or clean, among the ‘doctrines of demons’ ([1 Timothy 4:1](/get-passage/1+Timothy+4:1)).

  And we do detest unclean single life, licentious lusts, and fornications, both open and secret, and the continency of dissembling hypocrites, when they are, of all men, most incontinent. All these God will judge. We do not disallow riches, nor contemn rich men, if they be godly and use their riches well; but we reprove the sect of the Apostolicals, etc.


id: ��&��w���|��ص�
type: 2hc
name: Second Helvetic Confession
label: 2HC3
content:
  # Second Helvetic Confession
  ## Chapter 3 - Of God; the Unity and the Trinity
  We believe and teach that God is one in essence or nature, subsisting by himself, all-sufficient in himself, invisible, without a body, infinite, eternal, the Creator of all things both visible and invisible, the chief good, living, quickening and preserving all things, almighty and supremely wise, gentle or merciful, just and true.

  And we detest the multitude of gods, because it is expressly written, ‘The Lord thy God is one God’ ([Deuteronomy 6:4](/get-passage/Deuteronomy+6:4)). ‘I am the Lord thy God; thou shalt have no strange gods before my face’ ([Exodus 20:2-3](/get-passage/Exodus+20:2-3)). ‘I am the Lord, and there is none other; beside me there is no God. Am not I the Lord, and there is none other beside me alone? a just God, and a Saviour; there is none beside me’ ([Isaiah 45:5](/get-passage/Isaiah+45:5),21). ‘I the Lord, Jehovah, the merciful God, gracious and long-suffering, and abundant in goodness and truth,’ etc. ([Exodus 34:6](/get-passage/Exodus+34:6)).

  We nevertheless believe and teach that the same infinite, one, and indivisible God is in person inseparably and without confusion distinguished into the Father, the Son, and the Holy Spirit: so, as the Father has begotten the Son from eternity, the Son is begotten in an unspeakable manner; and the Holy Spirit proceeds from them both, and that from eternity, and is to be worshiped with them both. So that there are not three Gods, but three persons, consubstantial, coeternal, and coequal; distinct, as touching their persons; and, in order, one going before another, yet without any inequality. For, as touching their nature or essence, they are so joined together that they are but one God; and the divine essence is common to the Father, the Son, and the Holy Spirit.

  For the Scripture has delivered unto us a manifest distinction of persons; the angel, among other things, saying thus to the Blessed Virgin, ‘The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee; and that holy thing which shall be born shall be called the Son of God’ ([Luke 1:35](/get-passage/Luke+1:35)). Also, in the baptism of Christ, a voice was heard from heaven, saying, ‘This is my beloved Son’ ([Matthew 3:17](/get-passage/Matthew+3:17)). The Holy Spirit also appeared in the likeness of a dove ([John 1:32](/get-passage/John+1:32)). And when the Lord himself commanded to baptize, he commanded to baptize ‘in the name of the Father, and of the Son, and of the Holy Spirit’ ([Matthew 28:19](/get-passage/Matthew+28:19)). In like manner, elsewhere in the Gospel he said, ‘The Father will send the Holy Spirit in my name’ ([John 14:26](/get-passage/John+14:26)). Again he says, ‘When the Comforter shall come, whom I will send unto you from the Father, the Spirit of Truth, who proceedeth from the Father, he shall bear witness of me,’ etc. ([John 15:26](/get-passage/John+15:26)). In short, we receive the Apostles’ Creed, because it delivers unto us the true faith.

  We therefore condemn the Jews and the Mohammedans, and all those who blaspheme that sacred and adorable Trinity. We also condemn all heresies and heretics who teach that the Son and the Holy Spirit are God only in name; also, that there is in the Trinity something created, and that serves and ministers unto another; finally, that there is in it something unequal, greater or less, corporeal or corporeally fashioned, in manners or in will diverse, either confounded or sole by itself: as if the Son and Holy Spirit were the affections and proprieties of one God the Father—as the Monarchists, the Novatians, Praxeas, the Patripassians, Sabellius, Samosatenus, Aëtius, Macedonius, the Anthropomorphites, Arius, and such like, have thought.


id: ��&��w���|��t��
type: 2hc
name: Second Helvetic Confession
label: 2HC30
content:
  # Second Helvetic Confession
  ## Chapter 30 - Of the Magistracy
  The magistracy, of what sort soever it be, is ordained of God himself, for the peace and quietness of mankind; and so that he should have the chief place in the world. If the magistrate be an adversary to the Church, he may hinder and disturb it very much; but if he be a friend and a member of the Church, he is a most useful and excellent member thereof; he may profit it very much, and finally may help and further it very excellently.

  The chief duty of the civil magistrate is to procure and maintain peace and public tranquillity: which, doubtless, he shall never do more happily than when he shall be truly seasoned with the fear of God and true religion—namely, when he shall, after the example of the most holy kings and princes of the people of the Lord, advance the preaching of the truth, and the pure and sincere faith, and shall root out lies and all superstition, with all impiety and idolatry, and shall defend the Church of God. For indeed we teach that the care of religion does chiefly appertain to the holy magistrate.

  Let him, therefore, hold the Word of God in his hands, and look that nothing be taught contrary thereunto. In like manner, let him govern the people, committed to him of God, with good laws, made according to the Word of God in his hands, and look that nothing be taught contrary thereunto. Let him hold them in discipline and in duty and in obedience. Let him exercise judgment by judging uprightly: let him not respect any man’s person, or receive bribes. Let him protect widows, fatherless children, and those that be afflicted, against wrong; let him repress, yea, and cut off, such as are unjust, whether in deceit or by violence. ‘For he hath not received the sword of God in vain’ ([Romans 13:4](/get-passage/Romans+13:4)). Therefore let him draw forth this sword of God against all malefactors, seditious persons, thieves, murderers, oppressors, blasphemers, perjured persons, and all those whom God has commanded him to punish or even to execute. Let him suppress stubborn heretics (who are heretics indeed), who cease not to blaspheme the majesty of God, and to trouble the Church, yea, and finally to destroy it.

  And if it be necessary to preserve the safety of the people by war, let him do it in the name of God; provided he have first sought peace by all means possible, and can save his subjects in no way but by war. And while the magistrate does these things in faith, he serves God with those works which are good, and shall receive a blessing from the Lord.

  We condemn the Anabaptists, who, as they deny that a Christian man should bear the office of a magistrate, deny also that any man can justly be put to death by the magistrate, or that the magistrate may make war, or that oaths should be administered by the magistrate, and such like things.

  For as God will work the safety of his people by the magistrate, whom it is given to be, as it were, a father of the world, so all subjects are commanded to acknowledge this benefit of God in the magistrate. Therefore let them honor and reverence the magistrate as the minister of God; let them love him, favor him, and pray for him as their father; and let them obey all his just and equal commandments. Finally, let them pay all customs and tributes, and all other duties of the like sort, faithfully and willingly. And if the common safety of the country and justice require it, and the magistrate do of necessity make war, let them even lay down their life, and spend their blood for the common safety and defense of the magistrate; and that in the name of God, willingly, valiantly, and cheerfully. For he that opposes himself against the magistrate does provoke the wrath of God against him.

  We condemn, therefore, all contemners of magistrates, rebels, enemies of the commonwealth, seditious villains, and, in a word, all such as do either openly or closely refuse to perform those duties which they owe.

  The Conclusion.—We beseech God, our most merciful Father in heaven, that he will bless the rulers of the people, and us, and his whole people, through Jesus Christ, our only Lord and Saviour; to whom be praise and glory and thanksgiving, both now and forever. Amen.


id: ��&��sL�ݚ'��#
type: 2hc
name: Second Helvetic Confession
label: 2HC4
content:
  # Second Helvetic Confession
  ## Chapter 4 - Of Idols; or of Images of God, of Christ, and of Saints
  And because God is an invisible Spirit, and an incomprehensible Essence, he can not, therefore, by any art or image be expressed. For which cause we fear not, with the Scripture, to term the images of God mere lies.

  We do therefore reject not only the idols of the Gentiles, but also the images of Christians. For although Christ took upon him man’s nature, yet he did not therefore take it that he might set forth a pattern for carvers and painters. He denied that he came ‘to destroy the law and the prophets’ ([Matthew 5:17](/get-passage/Matthew+5:17)), but images are forbidden in the law and the prophets ([Deuteronomy 4:15](/get-passage/Deuteronomy+4:15); [Isaiah 44:9](/get-passage/Isaiah+44:9)). He denied that his bodily presence would profit the Church, but promised that he would by his Spirit be present with us forever ([John 16:7](/get-passage/John+16:7); [2 Corinthians 5:5](/get-passage/2+Corinthians+5:5)).

  Who would, then, believe that the shadow or picture of his body doth any whit benefit the godly? And seeing that he abideth in us by the Spirit, ‘we are therefore the temples of God’ ([1 Corinthians 3:16](/get-passage/1+Corinthians+3:16)); but ‘what agreement hath the temple of God with idols?’ ([2 Corinthians 6:16](/get-passage/2+Corinthians+6:16)). And seeing that the blessed spirits and saints in heaven, while they lived here, abhorred all worship done unto themselves ([Acts 3:12](/get-passage/Acts+3:12), and [Acts 14:15](/get-passage/Acts+14:15); [Revelation 19:10](/get-passage/Revelation+19:10), and [Revelation 22:9](/get-passage/Revelation+22:9)), and spake against images, who can think it likely that the saints in heaven, and the angels, are delighted with their own images, whereunto men do bow their knees, uncover their heads, and give such other like honor?

  But that men might be instructed in religion, and put in mind of heavenly things and of their own salvation, the Lord commanded to preach the Gospel ([Mark 16:15](/get-passage/Mark+16:15))—not to paint and instruct the laity by pictures; he also instituted sacraments, but he nowhere appointed images.

  Furthermore, in every place which way soever we turn our eyes, we may see the lively and true creatures of God, which if they be marked, as is meet, they do much more effectually move the beholder than all the images or vain, unmovable, rotten, and dead pictures of all men whatsoever; of which the prophet spake truly, ‘They have eyes, and see not,’ etc. ([Psalm 115:5](/get-passage/Psalm+115:5)).

  Therefore we approve the judgment of Lactantius, an ancient writer, who says, ‘Undoubtedly there is no religion where there is a picture.’ And we affirm that the blessed bishop Epiphanius did well, who, finding on the church-doors a veil, that had painted on it the picture, as it might be, of Christ or some saint or other, he cut and took it away; for that, contrary to the authority of the Scriptures, he had seen the picture of a man to hang in the Church of Christ: and therefore he charged that from henceforth no such veils, which were contrary to religion, should be hung up in the Church of Christ, but that rather such scruple should be taken away which was unworthy of the Church of Christ and all faithful people. Moreover, we approve this sentence of St. Augustine, ‘Let not the worship of men’s works be a religion unto us; for the workmen themselves that make such things are better, whom yet we ought not to worship’ (De Vera Religione, cap. 55).


id: ��&��sL�ݚ'��F
type: 2hc
name: Second Helvetic Confession
label: 2HC5
content:
  # Second Helvetic Confession
  ## Chapter 5 - Of the Adoration, Worship, and Invocation of God Through the Only Mediator Jesus Christ
  We teach to adore and worship the true God alone. This honor we impart to none, according to the commandment of the Lord, ‘Thou shalt adore the Lord thy God, and him alone shalt thou worship,’ or ‘him only shalt thou serve’ ([Matthew 4:10](/get-passage/Matthew+4:10)). Surely all the prophets inveighed earnestly against the people of Israel whensoever they did adore and worship strange gods, and not the only true God.

  But we teach that ‘God is to be adored and worshiped,’ as himself has taught us to worship him—to wit, ‘in spirit and in truth’ ([John 4:24](/get-passage/John+4:24)); not with any superstition, but with sincerity, according to his word, lest at any time he also say unto us, ‘Who hath required these things at your hands?’ ([Isaiah 1:12](/get-passage/Isaiah+1:12); [Jeremiah 6:20](/get-passage/Jeremiah+6:20)). For Paul also says, ‘God is not worshiped with men’s hands, as though he needed any thing,’ etc. ([Acts 17:25](/get-passage/Acts+17:25)).

  We, in all dangers and casualties of life, call on him alone, and that by the mediation of the only Mediator, and our Intercessor, Jesus Christ. For it is expressly commanded us, ‘Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me’ ([Psalm 50:15](/get-passage/Psalm+50:15)). Moreover, the Lord has made a most large promise, saying, ‘Whatsoever ye shall ask of my Father, he shall give it you’ ([John 16:23](/get-passage/John+16:23)); and again, ‘Come unto me, all ye that labor and are heavy laden, and I will give you rest’ ([Matthew 11:28](/get-passage/Matthew+11:28)). And seeing it is written, ‘How shall they call upon him in whom they have not believed?’ ([Romans 10:14](/get-passage/Romans+10:14)), and we do believe in God alone; therefore we call upon him only, and that through Christ. For ‘there is one God,’ says the apostle, ‘and one mediator between God and men, Christ Jesus’ ([1 Timothy 2:5](/get-passage/1+Timothy+2:5)). Again, ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous,’ etc. ([1 John 2:1](/get-passage/1+John+2:1)).

  Therefore we do neither adore, worship, nor pray unto the saints in heaven, or to other gods; neither do we acknowledge them for our intercessors or mediators before the Father in heaven. For God and the mediator Christ do suffice us; neither do we impart unto others the honor due to God alone and to his Son, because he has plainly said, ‘I will not give my glory to another’ ([Isaiah 41:8](/get-passage/Isaiah+41:8)); and because Peter has said, ‘There is no other name given unto men, whereby they must be saved, but the name of Christ’ ([Acts 4:12](/get-passage/Acts+4:12)). Those, doubtless, who rest in him by faith do not seek any thing without Christ.

  Yet, for all that, we do neither despise the saints nor think basely of them; for we acknowledge them to be the lively members of Christ, the friends of God, who have gloriously overcome the flesh and the world. We therefore love them as brethren, and honor them also; yet not with any worship, but with an honorable opinion of them, and with just praises of them. We also do imitate the saints, for we desire, with the most earnest affections and prayers, to be followers of their faith and virtues; to be partakers, also, with them of everlasting salvation; to dwell together with them everlastingly with God, and to rejoice with them in Christ. And in this point we approve that saying of St. Augustine, in his book De Vera Religione, ‘Let not the worship of men departed be any religion unto us; for, if they have lived holily, they are not so to be esteemed as that they seek such honors, but they will have us to worship Him by whose illumination they rejoice that we are fellow-servants as touching the reward. They are therefore to be honored for imitation, not to be worshiped for religion’s sake,’ etc.

  And we much less believe that the relics of saints are to be adored and worshiped. Those ancient holy men seemed sufficiently to have honored their dead if they had honestly committed their bodies to the earth after the soul was gone up into heaven; and they thought that the most noble relics of their ancestors were their virtues, doctrine, and faith; which as they commended with the praise of the dead, so they did endeavor to express the same so long as they lived upon earth.

  Those ancient men did not swear but by the name of the only Jehovah, as it is commanded by the law of God. Therefore, as we are forbidden to ‘swear by the name of strange gods’ ([Exodus 23:13](/get-passage/Exodus+23:13); [Joshua 23:7](/get-passage/Joshua+23:7)), so we do not swear by saints, although we be requested there unto. We therefore in all these things do reject that doctrine which gives too much honor unto the saints in heaven.


id: ��&��v��/����I�
type: 2hc
name: Second Helvetic Confession
label: 2HC6
content:
  # Second Helvetic Confession
  ## Chapter 6 - Of the Providence of God
  We believe that all things, both in heaven and in earth and in all creatures, are sustained and governed by the providence of this wise, eternal, and omnipotent God. For David witnesses and says, ‘The Lord is high above all nations, and his glory above the heavens. Who is like unto the Lord, who dwelleth on high, and yet humbleth himself to behold the things that are in heaven and earth?’ ([Psalm 113:4-6](/get-passage/Psalm+113:4-6)). Again, he says, ‘Thou hast foreseen all my ways; for there is not a word in my tongue which thou knowest not wholly, O Lord,’ etc. ([Psalm 139:3-4](/get-passage/Psalm+139:3-4)). Paul also witnesses and says, ‘By him we live, move, and have our being’ ([Acts 17:28](/get-passage/Acts+17:28)); and ‘of him, and through him, and from him are all things’ ([Romans 11:36](/get-passage/Romans+11:36)).

  Therefore Augustine both truly and according to the Scripture said, in his book De Agone Christi, cap. 8, ‘The Lord said, “Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without the will of your Father.” By speaking thus he would give us to understand whatsoever men count most vile, that also is governed by the almighty power of God. For the truth, which said that all the hairs of our head are numbered, says also that the birds of the air are fed by him, and the lilies of the field are clothed by him.’

  We therefore condemn the Epicureans, who deny the providence of God, and all those who blasphemously affirm that God is occupied about the poles of heaven, and that he neither sees nor regards us or our affairs. The princely prophet David also condemned these men when he said, ‘O Lord, how long shall the wicked, how long shall the wicked triumph? They say the Lord doth not see, neither doth the God of Jacob regard it. Understand, ye unwise among the people; and ye fools, when will ye be wise? He that planted the ear, shall he not hear? and he that hath formed the eye, shall he not see?’ ([Psalm 94:3-9](/get-passage/Psalm+94:3-9)).

  Notwithstanding, we do not condemn the means whereby the providence of God works as though they were unprofitable; but we teach that we must apply ourselves unto them, so far as they are commended unto us in the Word of God. Wherefore we dislike the rash speeches of such as say that if all things are governed by the providence of God, then all our studies and endeavors are unprofitable; it shall be sufficient if we leave or permit all things to be governed by the providence of God; and we shall not need hereafter to behave or act with carefulness in any matter. For though Paul did confess that he did sail by the providence of God, who had said to him, ‘Thou must testify of me also at Rome’ ([Acts 23:11](/get-passage/Acts+23:11)); who, moreover, promised and said, ‘There shall not so much as one soul perish, neither shall a hair fall from your heads’ ([Acts 27:22-34](/get-passage/Acts+27:22-34)); yet, the mariners devising how they might find a way to escape, the same Paul says to the centurion and to the soldiers, ‘Unless these remain in the ship, ye can not be safe’ ([Acts 27:31](/get-passage/Acts+27:31)). For God, who has appointed every thing his end, he also has ordained the beginning and the means by which we must attain unto the end. The heathens ascribe things to blind fortune and uncertain chance; but St. James would not have us say, ‘Today or to-morrow we will go into such a city, and there buy and sell;’ but he adds, ‘For that which ye should say, If the Lord will, and if we live, we will do this or that’ ([James 4:13-15](/get-passage/James+4:13-15)). And Augustine says, ‘All those things which seem to vain men to be done advisedly in the world, they do but accomplish his word because they are not done by his commandment. And, in his exposition of the 148th Psalm, ‘It seemed to be done by chance that Saul, seeking his father’s asses, should light on the prophet Samuel;’ but the Lord had before said to the prophet, ‘To-morrow I will send unto thee a man of the tribe of Benjamin,’ etc. ([1 Samuel 9:16](/get-passage/1+Samuel+9:16)).


id: ��&��v��/���A��
type: 2hc
name: Second Helvetic Confession
label: 2HC7
content:
  # Second Helvetic Confession
  ## Chapter 7 - Of the Creation of All Things; of Angels, the Devil, and Man
  This good and almighty God created all things, both visible and invisible, by his eternal Word, and preserves the same also by his eternal Spirit: as David witnesses, saying, ‘By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth’ ([Psalm 33:6](/get-passage/Psalm+33:6)); and, as the Scripture says, ‘All things that the Lord created were very good’ ([Genesis 1:31](/get-passage/Genesis+1:31)), and made for the use and profit of man.

  Now, we say, that all those things do proceed from one beginning: and therefore we detest the Manichees and the Marcionites, who did wickedly imagine two substances and natures, the one of good, the other of evil; and also two beginnings and two gods, one contrary to the other—a good and an evil.

  Among all the creatures, the angels and men are most excellent. Touching angels, the Holy Scripture says, ‘Who maketh his angels spirits, his ministers a flaming fire’ ([Psalm 104:4](/get-passage/Psalm+104:4)); also, ‘Are they not all ministering spirits sent forth to minister for them who shall be heirs of salvation?’ ([Hebrews 1:14](/get-passage/Hebrews+1:14)).

  And the Lord Jesus himself testifies of the devil, saying, ‘He that hath been a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar and the father of lies’ ([John 8:44](/get-passage/John+8:44)).

  We teach, therefore, that some angels persisted in obedience, and were appointed unto the faithful service of God and men; and that others fell of their own accord, and ran headlong into destruction, and so became enemies to all good, and to all the faithful, etc.

  Now, touching man, the Spirit says that in the beginning he was ‘created according to the image and likeness of God’ ([Genesis 1:27](/get-passage/Genesis+1:27)); that God placed him in paradise, and made all things subject unto him; which David doth most nobly set forth in the 8th Psalm. Moreover, God gave unto him a wife, and blessed them.

  We say, also, that man doth consist of two, and those divers substances in one person; of a soul immortal (as that which being separated from his body doth neither sleep nor die), and a body mortal, which, notwithstanding, at the last judgment shall be raised again from the dead, that from henceforth the whole man may continue forever in life or in death.

  We condemn all those who mock at, or by subtle disputations call into doubt, the immortality of the soul, or say that the soul sleeps, or that it is a part of God. To be short, we condemn all opinions of all men whatsoever who think otherwise of the creation of angels, devils, and men than is delivered unto us by the Scriptures in the Apostolic Church of Christ.


id: ��&��v����+�kx
type: 2hc
name: Second Helvetic Confession
label: 2HC8
content:
  # Second Helvetic Confession
  ## Chapter 8 - Of Man’s Fall; Sin, and the Cause of Sin
  Man was from the beginning created of God after the image of God, in righteousness and true holiness, good and upright; but by the instigation of the serpent and his own fault, falling from the goodness and uprightness, he became subject to sin, death, and divers calamities; and such a one as he became by his fall, such are all his offspring, even subject to sin, death, and sundry calamities.

  And we take sin to be that natural corruption of man, derived or spread from our first parents unto us all, through which we, being drowned in evil concupiscence, and clean turned away from God, but prone to all evil, full of all wickedness, distrust, contempt, and hatred of God, can do no good of ourselves—no, not so much as think any ([Matthew 12:34-35](/get-passage/Matthew+12:34-35)).

  And, what is more, even as we do grow in years, so by wicked thoughts, words, and deeds, committed against the law of God, we bring forth corrupt fruits, worthy of an evil tree: in which respect we, through our own desert, being subject to the wrath of God, are in danger of just punishment; so that we had all been cast away from God, had not Christ, the Deliverer, brought us back again.

  By death, therefore, we understand not only bodily death, which is once to be suffered of us all for our sins, but also everlasting punishments due to our corruption and to our sins. For the Apostle says, ‘We were dead in trespasses and sins, and were by nature the children of wrath, even as others; but God, who is rich in mercy, even when we were dead in sins, quickened us together with Christ’ ([Ephesians 2:1-5](/get-passage/Ephesians+2:1-5)). Again, ‘As by one man sin entered into the world, and by sin, death, and so death passed upon all men, forasmuch as all men have sinned,’ etc. ([Romans 5:12](/get-passage/Romans+5:12)).

  We therefore acknowledge that original sin is in all men; we acknowledge that all other sins which spring therefrom are both called and are indeed sins, by what name soever they may be termed, whether mortal or venial, or also that which is called sin against the Holy Spirit, which is never forgiven.

  We also confess that sins are not equal ([John 5:16-17](/get-passage/John+5:16-17)), although they spring from the same fountain of corruption and unbelief, but that some are more grievous than others ([Mark 3:28-29](/get-passage/Mark+3:28-29)); even as the Lord has said, ‘It shall be easier for Sodom’ than for the city that despises the word of the Gospel ([Matthew 10:15](/get-passage/Matthew+10:15)). We therefore condemn all those that have taught things contrary to these; but especially Pelagius, and all the Pelagians, together with the Jovinianists, who, with the Stoics, count all sins equal. We in this matter agree fully with St. Augustine, who produced and maintained his sayings out of the Holy Scriptures. Moreover, we condemn Florinus and Blastus (against whom also Irenæus wrote), and all those who make God the author of sin; seeing it expressly written, ‘Thou art not a God that loveth wickedness; thou hatest all them that work iniquity, and wilt destroy all that speak leasing’ ([Psalm 5:4-6](/get-passage/Psalm+5:4-6)). And, again, ‘When the devil speaketh a lie, he speaketh of his own; because he is a liar, and the father of lies’ ([John 8:44](/get-passage/John+8:44)). Yea, there are even in ourselves sin and corruption enough, so that there is no need that God should infuse into us either a new or greater measure of wickedness.

  Therefore, when God is said in the Scripture to harden ([Exodus 7:13](/get-passage/Exodus+7:13)), to blind ([John 12:40](/get-passage/John+12:40)), and to deliver us up into a reprobate sense ([Romans 1:28](/get-passage/Romans+1:28)), it is to be understood that God does it by just judgment, as a just judge and revenger. To conclude, as often as God in the Scripture is said and seems to do some evil, it is not thereby meant that man does not commit evil, but that God does suffer it to be done, and does not hinder it; and that by his just judgment, who could hinder it if he would: or because he makes good use of the evil of men, as he did in the sin of Joseph’s brethren; or because himself rules sins, that they break not out and rage more violently than is meet. St. Augustine, in his Enchiridion, says, ‘After a wonderful and unspeakable manner, that is not done beside his will which is done contrary to his will; because it could not be done if he should not suffer it to be done; and yet he doth not suffer it to be done unwillingly; neither would he, being God, suffer any evil to be done, unless, being also almighty, he could make good of evil.’ Thus far Augustine.

  Other questions, as whether God would have Adam fall, or whether he forced him to fall, or why he did not hinder his fall, and such like, we account among curious questions (unless perchance the frowardness of heretics, or of men otherwise importunate, do compel us to open these points also out of the Word of God, as the godly doctors of the Church have oftentimes done); knowing that the Lord did forbid that man should eat of the forbidden fruit, and punished his transgression; and also that the things done are not evil in respect of the providence, will, and power of God, but in respect of Satan, and our will resisting the will of God.


id:
  ��&��v����,
  ��

type: 2hc
name: Second Helvetic Confession
label: 2HC9
content:
  # Second Helvetic Confession
  ## Chapter 9 - Of Free-Will, and so of Man’s Power and Ability
  We teach in this matter, which at all times has been the cause of many conflicts in the Church, that there is a triple condition or estate of man to be considered. First, what man was before his fall—to wit, upright and free, who might both continue in goodness and decline to evil; but he declined to evil, and has wrapped both himself and all mankind in sin and death, as has been shown before.

  Secondly, we are to consider what man was after his fall. His understanding, indeed, was not taken from him, neither was he deprived of his will, and altogether changed into a stone or stock. Nevertheless, these things are so altered in man that they are not able to do that now which they could do before his fall. For his understanding is darkened, and his will, which before was free, is now become a servile will; for it serveth sin, not nilling, but willing—for it is called a will, and not a nill. Therefore, as touching evil or sin, man does evil, not compelled either by God or the devil, but of his own accord; and in this respect he has a most free will. But whereas we see that oftentimes the most evil deeds and counsels of man are hindered by God, that they can not attain their end, this does not take from man liberty in evil, but God by his power does prevent that which man otherwise purposed freely: as Joseph’s brethren did freely purpose to slay Joseph; but they were not able to do it, because it seemed otherwise good to God in his secret counsel.

  But, as touching goodness and virtues, man’s understanding does not of itself judge aright of heavenly things. For the evangelical and apostolical Scripture requires regeneration of every one of us that will be saved. Wherefore our first birth by Adam does nothing profit us to salvation. Paul says, ‘The natural man receiveth not the things of the Spirit,’ etc. ([1 Corinthians 2:14](/get-passage/1+Corinthians+2:14)). The same Paul elsewhere denies that we are ‘sufficient of ourselves to think any thing as of ourselves’ ([2 Corinthians 3:5](/get-passage/2+Corinthians+3:5)).

  Now, it is evident that the mind or understanding is the guide of the will; and, seeing the guide is blind, it is easy to be seen how far the will can reach. Therefore man, not as yet regenerate, has no free-will to good, no strength to perform that which is good. The Lord says in the Gospel, ‘Verily, verily, I say unto you, whosoever committeth sin is the servant of sin’ ([John 8:34](/get-passage/John+8:34)). And Paul the Apostle says, ‘The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be’ ([Romans 8:7](/get-passage/Romans+8:7)).

  Furthermore, there is some understanding of earthly things remaining in man after his fall. For God has of mercy left him wit, though much differing from that which was in him before his fall. God commands us to garnish our wit, and therewithal he gives gifts and also the increase thereof. And it is a clear case that we can profit very little in all arts without the blessing of God. The Scripture, no doubt, refers all arts to God; yea, and the Gentiles also ascribe the beginnings of arts to the gods, as the authors thereof.

  Lastly, we are to consider whether the regenerate have free-will, and how far they have it. In regeneration the understanding is illuminated by the Holy Spirit, that it may understand both the mysteries and will of God. And the will itself is not only changed by the Spirit, but it is also endued with faculties, that, of its own accord, it may both will and do good ([Romans 8:4](/get-passage/Romans+8:4)). Unless we grant this, we shall deny Christian liberty, and bring in the bondage of the law. Besides, the prophet brings in God speaking thus: ‘I will put my laws into their minds, and write them in their hearts’ ([Jeremiah 31:33](/get-passage/Jeremiah+31:33); [Ezekiel 36:27](/get-passage/Ezekiel+36:27)). The Lord also says in the Gospel, ‘If the Son make you free, ye shall be free indeed’ ([John 8:36](/get-passage/John+8:36)). Paul also to the Philippians, ‘Unto you is given for Christ, not only to believe in him, but also to suffer for his sake’ ([Philippians 1:29](/get-passage/Philippians+1:29)). And, again, ‘I am persuaded that he that began this good work in you will perform it until the day of Jesus Christ’ ([Philippians 1:6](/get-passage/Philippians+1:6)). Also, ‘It is God that worketh in you the will and the deed’ ([Philippians 2:13](/get-passage/Philippians+2:13)).

  Where, nevertheless, we teach that there are two things to be observed—first, that the regenerate, in the choice and working of that which is good, do not only work passively, but actively; for they are moved of God that themselves may do that which they do. And Augustine does truly allege that saying that ‘God is said to be our helper; but no man can be helped but he that does somewhat.’ The Manichæans did bereave man of all action, and made him like a stone and a block.

  Secondly, that in the regenerate there remains infirmity. For, seeing that sin dwells in us, and that the flesh in the regenerate strives against the Spirit, even to our lives’ end, they do not readily perform in every point that which they had purposed. These things are confirmed by the apostle ([Romans 7:13-25](/get-passage/Romans+7:13-25); [Galatians 5:17](/get-passage/Galatians+5:17)).

  Therefore, all free-will is weak by reason of the relics of the old Adam remaining in us so long as we live, and of the human corruption which so nearly cleaves to us. In the meanwhile, because the strength of the flesh and the relics of the old man are not of such great force that they can wholly quench the work of the Spirit, therefore the faithful are called free, yet so that they do acknowledge their infirmity, and glory no whit at all of their free-will. For that which St. Augustine does repeat so often out of the apostle ought always to be kept in mind by the faithful: ‘What hast thou that thou didst not receive? and if thou didst receive it, why dost thou glory, as if thou hadst not received it?’ ([1 Corinthians 4:7](/get-passage/1 Corinthians+4:7)). Hitherto may be added that that comes not straightway to pass which we have purposed, for the events of things are in the hand of God. For which cause Paul besought the Lord that he would prosper his journey ([Romans 1:10](/get-passage/Romans+1:10)). Wherefore, in this respect also, free-will is very weak.

  But in outward things no man denies but that both the regenerate and the unregenerate have their free-will; for man hath this constitution common with other creatures (to whom he is not inferior) to will some things and to nill other things. So he may speak or keep silence, go out of his house or abide within. Although herein also God’s power is evermore to be marked, which brought to pass that Balaam could not go so far as he would ([Numbers 24:13](/get-passage/Numbers+24:13)), and that Zacharias, coming out of the Temple, could not speak as he would have done ([Luke 1:22](/get-passage/Luke+1:22)).

  In this matter we condemn the Manichæans, who deny that the beginning of evil unto man, being good, came from his free-will. We condemn, also, the Pelagians, who affirm that an evil man has free-will sufficiently to perform a good precept. Both these are confuted by the Scripture, which says to the former, ‘God made man upright’ ([Ecclesiastes 7:29](/get-passage/Ecclesiastes+7:29)); and to the latter, ‘If the Son make you free, then ye shall be free indeed’ ([John 8:36](/get-passage/John+8:36)).


id: ��(sMv����-�
type: sd
name: Savoy Declaration
label: SD1
content:
  # Savoy Declaration
  ## Chapter 1 - Of the Holy Scripture
  Although the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and of his will, which is necessary unto salvation: therefore it pleased the Lord at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his Church; and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing: which maketh the holy Scripture to be most necessary; those former ways of God’s revealing his will unto his people, being now ceased.
  Under the name of holy Scripture, or the Word of God written, are now contained all the Books of the Old and New Testament; which are these:

  ### Of the Old Testament:
  | Column 1      | Column 2      | Column 3      |
  | ------------- | ------------- | ------------- |
  | Genesis       | II Chronicles | Daniel        |
  | Exodus        | Ezra          | Hosea         |
  | Leviticus     | Nehemiah      | Joel          |
  | Numbers       | Esther        | Amos          |
  | Deuteronomy	| Job           | Obadiah       |
  | Joshua        | Psalms        | Jonah         |
  | Judges        | Proverbs      | Micah         |
  | Ruth          | Ecclesiastes  | Nahum         |
  | I Samuel      | Song of Songs | Habakkuk      |
  | II Samuel     | Isaiah        | Zephaniah     |
  | I Kings       | Jeremiah      | Haggai        |
  | II Kings      | Lamentations  | Zechariah     |
  | I Chronicles  | Ezekiel       | Malachi       |

  ### Of the New Testament:
  | Column 1      | Column 2          | Column 3      |
  | ------------- | ----------------- | ------------- |
  | Matthew	    | Ephesians         | Hebrews       |
  | Mark          | Philippians       | James         |
  | Luke	        | Colossians        | I Peter       |
  | John          | I Thessalonians   | II Peter      |
  | Acts          | II Thessalonians  | I John        |
  | Romans        | I Timothy         | II John       |
  | I Corinthians | II Timothy        | III John      |
  | II Corinthians| Titus             | Jude          |
  | Galatians     | Philemon          | Revelation    |

  All which are given by inspiration of God to be the rule of faith and life.

  The Books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved or made use of, than other human writings.

  The authority of the holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the testimony of any man or church; but wholly upon God (who is truth itself) the Author thereof: and therefore it is to be received, because it is the Word of God.

  We may be moved and induced by the testimony of the Church, to an high and reverent esteem of the holy Scripture; and the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to God), the full discovery it makes of the only way of man’s salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God; yet notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts.

  The whole counsel of God concerning all things necessary for his own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture; unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men. Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: and that there are some circumstances concerning the worship of God and government of the Church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.

  All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.

  The Old Testament in Hebrew (which was the native language of the people of God of old) and the New Testament in Greek (which at the time of writing of it was most generally known to the nations) being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentical; so as in all controversies of religion the Church is finally to appeal unto them. But because these original tongues are not known to all the people of God, who have right unto and interest in the Scriptures, and are commanded in the fear of God to read and search them; therefore they are to be translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may have hope.

  The infallible rule of interpretation of Scripture, is the Scripture itself; and therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one) it must be searched and known by other places, that speak more clearly.

  The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men and private spirits, are to be examined, and in whose sentence we are to rest, can be no other, but the holy Scripture delivered by the Spirit; into which Scripture so delivered, our faith is finally resolved.


id:
  ��(sRrf�
  �O
  a�

type: sd
name: Savoy Declaration
label: SD10
content:
  # Savoy Declaration
  ## Chapter 10 - Of Effectual Calling
  All those whom God hath predestinated unto life, and those only, he is pleased in his appointed and accepted time effectually to call by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and by his almighty power determining them to that which is good; and effectually drawing them to Jesus Christ; yet so, as they come most freely, being made willing by his grace.

  This effectual call is of God’s free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until being quickened and renewed by the Holy Spirit he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.

  Elect infants dying in infancy, are regenerated and saved by Christ, who worketh when, and where, and how he pleaseth: so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.

  Others not elected. although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither do nor can come unto Christ, and therefore cannot be saved: much less can men not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the law of that religion they do profess: and to assert and maintain that they may, is very pernicious, and to be detested.


id:
  ��(sRrf�
  �O
  dR�

type: sd
name: Savoy Declaration
label: SD11
content:
  # Savoy Declaration
  ## Chapter 11 - Of Justification
  Those whom God effectually calleth, he also freely justifieth; not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ’s sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ’s active obedience to the whole law, and passive obedience in his death for their whole and sole righteousness, they receiving and resting on him and his righteousness by faith; which faith they have not of themselves, it is the gift of God.

  Faith thus receiving and resting on Christ, and his righteousness, is the alone instrument of justification; yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.

  Christ by his obedience and death did fully discharge the debt of all those that are justified, and did by the sacrifice of himself, in the blood of his cross, undergoing in their stead the penalty due unto them make a proper, real, and full satisfaction to God’s justice in their behalf. Yet in as much as he was given by the Father for them, and his obedience and satisfaction accepted in their stead, and both freely, not for any thing in them, their justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners.

  God did from all eternity decree to justify all the elect, and Christ did in the fulness of time die for their sins, and rise again for their justification: nevertheless, they are not justified personally, until the Holy Spirit doth in due time actually apply Christ unto them.

  God doth continue to forgive the sins of those that are justified; and although they can never fall from the state of justification, yet they may by their sins fall under God’s fatherly displeasure: and in that condition they have not usually the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.

  The justification of believers under the Old Testament, was in all these respects one and the same with the justification of believers under the New Testament.


id: ��(sStz��q(h�P
type: sd
name: Savoy Declaration
label: SD12
content:
  # Savoy Declaration
  ## Chapter 12 - Of Adoption
  All those that are justified, God vouchsafeth in and for his only Son Jesus Christ to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the children of God, have his name put upon them, receive the Spirit of adoption; have access to the throne of grace with boldness, are enabled to cry, Abba Father; are pitied, protected, provided for, and chastened by him as by a father; yet never cast off, but sealed to the day of redemption, and inherit the promises as heirs of everlasting salvation.


id: ��(sStz��q(�q�
type: sd
name: Savoy Declaration
label: SD13
content:
  # Savoy Declaration
  ## Chapter 13 - Of Sanctification
  They that are united to Christ, effectually called and regenerated, having a new heart and a new spirit created in them, through the virtue of Christ’s death and resurrection, are also further sanctified really and personally through the same virtue, by his Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed and the several lusts thereof are more and more weakened, and mortified, and they more and more quickened, and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord.

  This sanctification is throughout in the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part; whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.

  In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome, and so the saints grow in grace, perfecting holiness in the fear of God.


id: ��(sT}���߯����
type: sd
name: Savoy Declaration
label: SD14
content:
  # Savoy Declaration
  ## Chapter 14 - Of Saving Faith
  The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of the seals, prayer, and other means, it is increased and strengthened.

  By this faith a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God himself speaking therein, and acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life, and that which is to come. But the principal acts of saving faith are, accepting, receiving, and resting upon Christ alone, for justification, sanctification, and eternal life, by virtue of the covenant of grace.

  This faith, although it be different in degrees, and may be weak or strong yet it is in the least degree of it different in the kind or nature of it (as is all other saving grace) from the faith and common grace of temporary believers; and therefore, though it may be many times assailed and weakened, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith.


id: ��(sT}���߯�;l�
type: sd
name: Savoy Declaration
label: SD15
content:
  # Savoy Declaration
  ## Chapter 15 - Of Repentance unto Life and Salvation
  Such of the elect as are converted at riper years, having sometime lived in the state of nature, and therein served divers lusts and pleasures, God in their effectual calling giveth them repentance unto life.

  Whereas there is none that doth good, and sinneth not, and the best of men may through the power and deceitfulness of their corruptions dwelling in them, with the prevalency of temptation, fall into great sins and provocations; God hath in the covenant of grace mercifully provided, that believers so sinning and falling, be renewed through repentance unto salvation.

  This saving repentance is an evangelical grace, whereby a person being by the Holy Ghost made sensible of the manifold evils of his sin, doth by faith in Christ humble himself for it with godly sorrow, detestation of it, and self-abhorrence, praying for pardon and strength of grace, with a purpose, and endeavour by supplies of the Spirit, to walk before God unto all well-pleasing in all things.

  As repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof; so it is every man’s duty to repent of his particular known sins particularly.

  Such is the provision which God hath made through Christ in the covenant of grace, for the preservation of believers unto salvation, that although there is no sin so small, but it deserves damnation; yet there is no sin so great, that it shall bring damnation on them who truly repent; which makes the constant preaching of repentance necessary.


id: ��(sUu��O�ot�d
type: sd
name: Savoy Declaration
label: SD16
content:
  # Savoy Declaration
  ## Chapter 16 - Of Good Works
  Good works are only such as God hath commanded in his holy Word, and not such as without the warrant thereof are devised by men out of blind zeal, or upon pretence of good intentions.

  These good works done in obedience to God’s commandments, are the fruits and evidences of a true and lively faith; and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto; that having their fruit unto holiness, they may have the end, eternal life.

  Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same Holy Spirit to work in them to will and to do of his good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit; but they-ought to be diligent in stirring up the grace of God that is in them.

  They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do.

  We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and the infinite distance that is between us and God, whom by them we can neither profit, nor satisfy for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants; and because, as they are good, they proceed from the Spirit, and as they are wrought by us, they are defiled and mixed with so much weakness and imperfection, that they cannot endure the severity of God’s judgment.

  Yet notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in him; not as though they were in this life wholly unblameable and unreproveable in God’s sight; but that he looking upon them in his Son is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.

  Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and to others: yet because they proceed not from a heart purified by faith; nor are done in a right manner, according to the Word; nor to a right end, the glory of God; they are therefore sinful, and cannot please God, nor make a man meet to receive grace from God; and yet their neglect of them is more sinful, and displeasing unto God.


id: ��(sUu��O�o�v�
type: sd
name: Savoy Declaration
label: SD17
content:
  # Savoy Declaration
  ## Chapter 17 - Of The Perseverance of The Saints
  They whom God hath accepted in his Beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved.

  This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election; from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ, and union with him; the oath of God; the abiding of his Spirit; and of the seed of God within them; and the nature of the covenant of grace; from all which ariseth also the certainty and infallibility thereof.

  And though they may, through the temptation of Satan, and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and for a time continue therein, whereby they incur God’s displeasure, and grieve his Holy Spirit; come to have their graces and comforts impaired; have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves; yet they are and shall be kept by the power of God through faith unto salvation.


id: ��(sV~�Ɂ��Jy
type: sd
name: Savoy Declaration
label: SD18
content:
  # Savoy Declaration
  ## Chapter 18 - Of The Assurance of Grace and Salvation
  Although temporary believers and other unregenerate men may vainly deceive themselves with false hopes, and carnal presumptions of being in the favour of God, and state of salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good conscience before him, may in this life be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.

  This certainty is not a bare conjectural and probable persuasion, grounded upon a fallible hope; but an infallible assurance of faith, founded on the blood and righteousness of Christ, revealed in the gospel, and also upon the inward evidence of those graces unto which promises are made, and on the immediate witness of the Spirit, testifying our adoption, and as a fruit thereof, leaving the heart more humble and holy.

  This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it; yet being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means attain thereunto. And therefore it is the duty of every one to give all diligence to make his calling and election sure; that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance; so far is it from inclining men to looseness.

  True believers may have the assurance of their salvation divers ways shaken, diminished and intermitted; as by negligence in preserving of it; by falling into some special sin, which woundeth the conscience, and grieveth the Spirit; by some sudden or vehement temptation; by God’s withdrawing the light of his countenance; suffering even such as fear him to walk in darkness, and to have no light; yet are they neither utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty, out of which by the operation of the Spirit this assurance may in due time be revived, and by the which in the meantime they are supported from utter despair.


id: ��(sV~�Ɂ�:��
type: sd
name: Savoy Declaration
label: SD19
content:
  # Savoy Declaration
  ## Chapter 19 - Of The Law of God
  God gave to Adam a law of universal obedience written in his heart, and a particular precept of not eating the fruit of the tree of knowledge of good and evil, as a covenant of works, by which he bound him and all his posterity to personal, entire, exact and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it; and endued him with power and ability to keep it.

  This law, so written in the heart, continued to be a perfect rule of righteousness after the fall of man; and was delivered by God upon mount Sinai in ten commandments, and written in two tables; the four first commandments containing our duty towards God, and the other six our duty to man.

  Beside this law, commonly called moral, God was pleased to give to the people of Israel ceremonial laws, containing several typical ordinances; partly of worship, prefiguring Christ, his graces, actions, sufferings and benefits, and partly holding forth divers instructions of moral duties. All which ceremonial laws being appointed only to the time of reformation, are by Jesus Christ the true Messiah and only lawgiver, who was furnished with power from the Father for that end, abrogated and taken away.

  To them also he gave sundry judicial laws, which expired together with the state of that people, not obliging any now by virtue of that institution, their general equity only being still of moral use.

  The moral law doth for ever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it: neither doth Christ in the gospel any way dissolve, but much strengthen this obligation.

  Although true believers be not under the law, as a covenant of works, to be thereby justified or condemned; yet it is of great use to them as well as to others, in that, as a rule of life, informing them of the will of God, and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts and lives; so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatened in the law. The promises of it in like manner show them God’s approbation of obedience, and what blessings they may expect upon the performance thereof, although not as due to them by the law, as a covenant of works; so as a mans doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law, and not under grace.

  Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it; the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully, which the will of God revealed in the law required to be done.


id: ��(sWt������7U�
type: sd
name: Savoy Declaration
label: SD2
content:
  # Savoy Declaration
  ## Chapter 2 - Of God and of the Holy Trinity
  There is but one only living and true God; who is infinite in being and perfection, a most pure Spirit, invisible, without body, parts or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the counsel of his own immutable and most righteous will, for his own glory, most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression and sin, the rewarder of them that diligently seek him; and withal most just and terrible in his judgments, hating all sin, and who will by no means clear the guilty.

  God hath all life, glory, goodness, blessedness, in, and of himself; and is alone, in, and unto himself, all-sufficient, not standing in need of any creatures, which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them: He is the alone fountain of all being. of whom, through whom, and to whom are all things; and hath most sovereign dominion over them, to do by them, for them, or upon them, whatsoever himself pleaseth. In his sight all things are open and manifest, his knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent or uncertain. He is most holy in all his counsels, in all his works, and in all his commands. To him is due from angels and men, and every other creature, whatsoever worship, service or obedience, as creatures, they owe unto the Creator, and whatever he is further pleased to require of them.

  In the unity of the God-head there be three Persons, of one substance, power and eternity. God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son. Which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence upon him.


id: ��(sWt�����ح�r
type: sd
name: Savoy Declaration
label: SD20
content:
  # Savoy Declaration
  ## Chapter 20 - Of the Gospel, and of the Extent of the Grace Thereof
  The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give unto the elect the promise of Christ, the seed of the woman, as the means of calling them, and begetting in them faith and repentance: in this promise the gospel, as to the substance of it, was revealed, and was therein effectual for the conversion and salvation of sinners.

  This promise of Christ, and salvation by him, is revealed only in and by the Word of God; neither do the works of creation or providence, with the light of nature, make discovery of Christ, or of grace by him, so much as in a general or obscure way; much less that men destitute of the revelation of him by the promise or gospel, should be enabled thereby to attain saving faith or repentance.

  The revelation of the gospel unto sinners, made in divers times, and by sundry parts, with the addition of promises and precepts for the obedience required therein, as to the nations and persons to whom it is granted, is merely of the sovereign will and good pleasure of God, not being annexed by virtue of any promise to the due improvement of men’s natural abilities, by virtue of common light received without it, which none ever did make or can so do. And therefore in all ages the preaching of the gospel hath been granted unto persons and nations, as to the extent or straitening of it, in great variety, according to the counsel of the will of God

  Although the gospel be the only outward means of revealing Christ and saving grace, and is as such abundantly sufficient thereunto; yet that men who are dead in trespasses, may be born again, quickened or regenerated, there is moreover necessary an effectual, irresistible work of the Holy Ghost upon the whole soul, for the producing in them a new spiritual life, without which no other means are sufficient for their conversion unto God.


id: ��(sX|w���<��
type: sd
name: Savoy Declaration
label: SD21
content:
  # Savoy Delcaration
  ## Chapter 21 - Of Christian Liberty, and Liberty of Conscience
  The liberty which Christ hath purchased for believers under the gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the rigour and curse of the law; and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the fear and sting of death, the victory of the grave, and everlasting damnation; as also in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a childlike love and willing mind. All which were common also to believers under the law, for the substance of them; but under the New Testament the liberty of Christians is further enlarged in their freedom from the yoke of the ceremonial law, the whole legal administration of the covenant of grace, to which the Jewish church was subjected; and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.

  God alone is lord of the conscience, and hath left it free from the doctrines and commandments of men which are in any thing contrary to his Word, or not contained in it; so that to believe such doctrines, or to obey such commands out of conscience, is to betray true liberty of conscience; and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.

  They who upon pretence of Christian liberty do practise any sin, or cherish any lust, as they do thereby pervert the main design of the grace of the gospel to their own destruction; so they wholly destroy the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him all the days of our life.


id: ��(sX|w���=.�
type: sd
name: Savoy Declaration
label: SD22
content:
  # Savoy Declaration
  ## Chapter 22 - Of Religious Worship, and the Sabbath-Day
  The light of nature showeth that there is a God, who hath lordship and sovereignty over all, is just, good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart, and all the soul, and with all the might. But the acceptable way of worshipping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representations, or any other way not prescribed in the holy Scripture.

  Religious worship is to be given to God the Father, Son, and Holy Ghost, and to him alone; not to angels, saints, or any other creatures; and since the fall, not without a Mediator, nor in the mediation of any other but of Christ alone.

  Prayer, with thanksgiving, being one special part of natural worship, is by God required of all men; but that it may be accepted, it is to be made in the name of the Son by the help of his Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and when with others in a known tongue. Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.

  The reading of the Scriptures, preaching, and hearing the Word of God, singing of psalms; as also the administration of baptism and the Lord’s Supper, are all parts of religious worship of God, to be performed in obedience unto God with understanding, faith, reverence, and godly fear. Solemn humiliations, with fastings and thanksgivings upon special occasions, are in their several times and seasons to be used in a holy and religious manner.

  Neither prayer, nor any other part of religious worship, is now under the gospel either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed; but God is to be worshipped everywhere in spirit and in truth, as in private families daily, and in secret each one by himself, so more solemnly in the public assemblies, which are not carelessly nor wilfully to be neglected, or forsaken, when God by his Word or providence calleth thereunto.

  As it is of the law of nature, that in general a proportion of time by God’s appointment be set apart for the worship of God; so by his Word in a positive, moral, and perpetual commandment, binding all men in all ages, he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him; which from the beginning of the world to the resurrection of Christ, was the last day of the week; and from the resurrection of Christ was changed into the first day of the week, which in Scripture is called the Lord’s Day, and is to be continued to the end of the world as the Christian Sabbath, the observation of the last day of the week being abolished.

  This Sabbath is then kept holy unto the Lord, when men after a due preparing of their hearts, and ordering their common affairs beforehand, do not only observe an holy rest all the day from their own works, words, and thoughts about their worldly employments and recreations; but also are taken up the whole time in the public and private exercises of his worship, and in the duties of necessity and mercy.


id: ��(sYsm�MRҠ�4�
type: sd
name: Savoy Declaration
label: SD23
content:
  # Savoy Declaration
  ## Chapter 23 - Of Lawful Oaths and Vows
  A lawful oath is a part of religious worship, wherein the person swearing in truth, righteousness and judgment, solemnly calleth God to witness what he asserteth or promiseth, and to judge him according to the truth or falsehood of what he sweareth.
  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 or 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.

  Whosoever taketh an oath, warranted by the Word of God, ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth: neither may any man bind himself by oath to any thing, but what is good and just, and what he believeth so to be, and what he is able and resolved to perform. Yet it is a sin to refuse an oath touching any thing that is good and just, being lawfully imposed by authority.

  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 any thing 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.

  A vow, which is not to be made to any creature, but God alone, 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.

  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.


id:
  ��(sZr�����5�
  `

type: sd
name: Savoy Declaration
label: SD24
content:
  # Savoy Declaration
  ## Chapter 24 - Of The Civil Magistrate
  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 defence and encouragement of them that do good, and for the punishment of evil-doers.

  It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: in the management whereof, as they ought specially to maintain 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.

  Although the magistrate is bound to encourage, promote, and protect the professors and profession of the gospel, and to manage and order civil administrations in a due subserviency to the interest of Christ in the world, and to that end to take care that men of corrupt minds and conversations do not licentiously publish and divulge blasphemy and errors, in their own nature subverting the faith and inevitably destroying the souls of them that receive them: yet in such differences about the doctrines of the gospel, or ways of the worship of God, as may befall men exercising a good conscience, manifesting it in their conversation, and holding the foundation, not disturbing others in their ways or worship that differ from them; there is no warrant for the magistrate under the gospel to abridge them of their liberty.

  It is the duty of people to pray for magistrates, to honour their persons, to pay them tribute and other dues, to obey their lawful commands, and to be subject to their authority for conscience sake. Infidelity, or difference in religion, doth not make void the magistrate’s just and legal authority, nor free the people from their obedience to him: from which ecclesiastical persons are not exempted, much less hath the Pope any power or jurisdiction over them in their dominions, or over any of their people, and least of all to deprive them of their dominions or lives, if he shall judge them to be heretics, or upon any other pretence whatsoever.


id: ��(s[th�`p��f
type: sd
name: Savoy Declaration
label: SD25
content:
  # Savoy Declaration
  ## Chapter 25 - Of Marriage
  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.

  Marriage was ordained for the mutual help of husband and wife; for the increase of mankind with a legitimate issue, and of the Church with an holy seed, and for preventing of uncleanness.

  It is lawful for all sorts of people to marry, who are able with judgment to give their consent. Yet it is the duty of Christians to marry in the Lord; and therefore such as profess the true 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 wicked in their life, or maintain damnable heresies.

  Marriage ought not to be within the degrees of consanguity or affinity forbidden in the Word; nor can such incestuous marriages ever be made lawful by any law of man, or consent of parties, so as those persons may live together as man and wife.


id: ��(s[th�`p�6�1
type: sd
name: Savoy Declaration
label: SD26
content:
  # Savoy Declaration
  ## Chapter 26 - Of The Church
  The catholic or universal church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one under Christ, the Head thereof, and is the Spouse, the Body, the fulness of him that filleth all in all.

  The whole body of men throughout the world, professing the faith of the gospel and obedience unto God by Christ according to it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are, and may be called the visible catholic church of Christ; although as such it is not entrusted with the administration of any ordinances, or have any officers to rule or govern in, or over the whole body.

  The purest churches under heaven are subject both to mixture and error, and some have so degenerated as to become no churches of Christ, but synagogues of Satan: nevertheless Christ always hath had, and ever shall have, a visible kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.

  There is no other Head of the Church but the Lord Jesus Christ; nor can the Pope of Rome in any sense be head thereof; but is that antichrist, that man of sin, and son of perdition, that exalteth himself in the Church against Christ, and all that is called God, whom the Lord shall destroy with the brightness of his coming.

  As the Lord in his care and love towards his Church, hath in his infinite wise providence exercised it with great variety in all ages, for the good of them that love him, and his own glory; so according to his promise, we expect that in the latter days, antichrist being destroyed, the Jews called, and the adversaries of the kingdom of his dear Son broken, the churches of Christ being enlarged, and edified through a free and plentiful communication of light and grace, shall enjoy in this world a more quiet, peaceable and glorious condition than they have enjoyed.


id:
  ��(s\~ꪩ��d
  �:

type: sd
name: Savoy Declaration
label: SD27
content:
  # Savoy Declaration
  ## Chapter 27 - Of The Communion of Saints
  All Saints that are united to Jesus Christ their Head, by his Spirit and faith, although they are not made thereby one person with him, have fellowship in his graces, sufferings, death, resurrection and glory: and being united to one another in love, they have communion in each others gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.

  All Saints are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things, according to their several abilities and necessities: which communion, though especially to be exercised by them in the relations wherein they stand, whether in families or churches, yet as God offereth opportunity, is to be extended unto all those who in every place call upon the Name of the Lord Jesus.


id: ��(s\~ꪩ��dn�
type: sd
name: Savoy Declaration
label: SD28
content:
  # Savoy Declaration
  ## Chapter 28 - Of The Sacraments
  Sacraments are holy signs and seals of the covenant of grace, immediately instituted by Christ, to represent him and his benefits, and to confirm our interest in him, and solemnly to engage us to the service of God in Christ, according to his Word.

  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.

  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 authorising the use thereof, a promise of benefit to worthy receivers.

  There be only two sacraments ordained by Christ our Lord in the gospel, that is to say, Baptism and the Lord’s Supper; neither of which may be dispensed by any but a minister of the Word lawfully called.

  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.


id: ��(s]wB����+*�
type: sd
name: Savoy Declaration
label: SD29
content:
  # Savoy Declaration
  ## Chapter 29 - Of Baptism
  Baptism is a sacrament of the New Testament, ordained by Jesus Christ to be unto the party baptised a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God through Jesus Christ to walk in newness of life; which ordinance is by Christ’s own appointment to be continued in his Church until the end of the world.

  The outward element to be used in this ordinance, is water, wherewith the party is to be baptised in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel lawfully called.
  Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring or sprinkling water upon the person.

  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 baptised, and those only.

  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 baptised are undoubtedly regenerated.

  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.

  Baptism is but once to be administered to any person


id: ��(s]wB����,,�
type: sd
name: Savoy Declaration
label: SD3
content:
  # Savoy Declaration
  ## Chapter 3 - Of God’s Eternal Decree
  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.

  Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed any thing, because he foresaw it as future, or as that which would come to pass upon such conditions.

  By the decree of God for the manifestation of his glory, some men and angels are predestinated unto everlasting life, and others fore-ordained to everlasting death.

  These angels and men thus predestinated, and fore-ordained, are particularly and unchangeably designed, and their number is so certain and definite, that it cannot be either increased or diminished.

  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.

  As God hath appointed the elect unto glory, so hath he by the eternal and most free purpose of his will fore-ordained all the means thereunto. Wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through faith, unto salvation. Neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified and saved, but the elect only.

  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 dishonour and wrath for their sin, to the praise of his glorious justice.

  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.


id: ��(s^p������^.
type: sd
name: Savoy Declaration
label: SD30
content:
  # Savoy Declaration
  ## Chapter 30 - Of The Lord’s Supper
  Our Lord Jesus in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord’s Supper, to be observed in his churches to the end of the world, for the perpetual remembrance, and showing forth of the sacrifice of himself in his death, the sealing of all benefits thereof unto true believers, their spiritual nourishment, and growth in him, their further engagement in and to all duties which they owe unto him, and to be a bond and pledge of their communion with him, and with each other.

  In this sacrament Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sin of the quick or dead, but only a memorial of that one offering up of himself upon the cross once for all, and a spiritual oblation of all possible praise unto God for the same; so that the Popish sacrifice of the mass (as they call it) is most abominable, injurious to Christ’s own only sacrifice, the alone propitiation for all the sins of the elect.

  The Lord Jesus hath in this ordinance appointed his ministers to pray and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants; but to none who are not then present in the congregation.

  Private masses, or receiving the sacrament by a priest, or any other, alone; as likewise the denial of the cup to the people; worshipping the elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use; are contrary to the nature of this sacrament, and to the institution of Christ.

  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.

  The 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.

  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 or wine; yet as really, but spiritually present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.

  All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lord’s table, and cannot without great sin against him, while they remain such, partake of these holy mysteries, or be admitted thereunto; yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves.


id: ��(s^p����� j�
type: sd
name: Savoy Declaration
label: SD31
content:
  # Savoy Declaration
  ## Chapter 31 - Of The State of Man After Death, and of the Resurrection of the Dead
  The bodies of men after death return to dust, and see corruption; but their souls (which neither die nor sleep) having an immortal subsistence, immediately return to God who gave them. The souls of the righteous being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting -for the full redemption of their bodies: and the souls of the wicked are cast into hell, where they remain in torment and utter darkness, reserved to the judgment of the great day: Besides these two places for souls separated from their bodies, the Scripture acknowledgeth none.

  At the last day such as are found alive shall not die, but be changed; and all the dead shall be raised up with the self-same bodies, and none other, although with different qualities, which shall be united again to their souls for ever.

  The bodies of the unjust shall by the power of Christ be raised to dishonour; the bodies of the just, by his Spirit unto honour, and to be made conformable to his own glorious body.


id: ��(s_zʃb�J�.�f
type: sd
name: Savoy Declaration
label: SD32
content:
  # Savoy Declaration
  ## Chapter 32 - Of The Last Judgment
  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.

  The end of God’s appointing this day is for the manifestation of the glory of his mercy in the eternal salvation of the elect, and of his justice in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fulness of joy and glory, with everlasting reward in the presence of the Lord; but the wicked who know not God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.

  As Christ would have us to be certainly persuaded that there shall be a 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.

  The Institution of Churches, and the Order Appointed in them by Jesus Christ
  By the appointment of the Father all power for the calling, institution, order, or government of the Church, is invested in a supreme and sovereign manner in the Lord Jesus Christ, as King and Head thereof.

  In the execution of this power wherewith he is so entrusted, the Lord Jesus calleth out of the world unto communion with himself, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribeth to them in his Word.

  Those thus called (through the ministry of the Word by his Spirit) he commandeth to walk together in particular societies or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in this world.

  To each of these churches thus gathered, according to his mind declared in his Word, he hath given all that power and authority, which is any way needful for their carrying on that order in worship and discipline, which he hath instituted for them to observe, with commands and rules for the due and right exerting and executing of that power.

  These particular churches thus appointed by the authority of Christ, and entrusted with power from him for the ends before expressed, are each of them as unto those ends, the seat of that power which he is pleased to communicate to his saints or subjects in this world, so that as such they receive it immediately from himself.

  Besides these particular churches, there is not instituted by Christ any church more extensive or catholic entrusted with power for the administration of his ordinances, or the execution of any authority in his name.

  A particular church gathered and completed according to the mind of Christ, consists of officers and members. The Lord Christ having given to his called ones (united according to his appointment in church-order) liberty and power to choose persons fitted by the Holy Ghost for that purpose, to be over them, and to minister to them in the Lord.

  The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; who, being further known to each other by their confession of the faith wrought in them by the power of God, declared by themselves or otherwise manifested, do willingly consent to walk together according to the appointment of Christ; giving up themselves to the Lord, and to one another by the will of God in professed subjection to the ordinances of the gospel.

  The officers appointed by Christ, to be chosen and set apart by the church so called, and gathered for the peculiar administration of ordinances, and execution of power and duty which he entrusts them with, or calls them to, to be continued to the end of the world, are pastors, teachers, elders and deacons.

  Churches thus gathered and assembling for the worship of God, are thereby visible and public, and their assemblies (in whatever place they are, according as they have liberty or opportunity) are therefore church or public assemblies.

  The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Ghost, unto the office of pastor, teacher or elder in a church, is, that he be chosen thereunto by the common suffrage of the church itself, and solemnly set apart by fasting and prayer, with imposition of hands of the eldership of that church, if there be any before constituted therein. And of a deacon, that he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands.

  The essence of this call of a pastor, teacher or elder unto office, consists in the election of the church, together with his acceptation of it, and separation by fasting and prayer. And those who are so chosen, though not set apart by imposition of hands, are rightly constituted ministers of Jesus Christ, in whose name and authority they exercise the ministry to them so committed. The calling of deacons consisteth in the like election and acceptation with separation by prayer.

  Although it be incumbent on the pastors and teachers of the churches to be instant in preaching the Word, by way of office; yet the work of preaching the Word is not so peculiarly confined to them, but that others also gifted and fitted by the Holy Ghost for it, and approved (being by lawful ways and means in the providence of God called thereunto) may publicly, ordinarily and constantly perform it; so that they give themselves up thereunto.

  However, they who are engaged in the work of public preaching, and enjoy the public maintenance upon that account, are not thereby obliged to dispense the seals to any other than such as (being saints by calling, and gathered according to the order of the gospel) they stand related to, as pastors or teachers. Yet ought they not to neglect others living within their parochial bounds, but besides their constant public preaching to them, they ought to enquire after their profiting by the Word, instructing them in, and pressing upon them (whether young or old) the great doctrines of the gospel, even personally and particularly, so far as their strength and time will admit.

  Ordination alone without the election or precedent consent of the church, by those who formerly have been ordained by virtue of that power they have received by their ordination, doth not constitute any person a church-officer, or communicate office-power to him.

  A church furnished with officers (according to the mind of Christ) hath full power to administer all his ordinances; and where there is want of any one or more officers required, that officer, or those which are in the church, may administer all the ordinances proper to their particular duty and offices; but where there are no teaching officers, none may administer the seals, nor can the church authorise any so to do.

  In the carrying on of church-administrations, no person ought to be added to the church, but by the consent of the church itself; that so love (without dissimulation) may be preserved between all the members thereof.

  Whereas the Lord Jesus Christ hath appointed and instituted as a means of edification, that those who walk not according to the rules and laws appointed by him (in respect of faith and life, so that just offence doth arise to the church thereby) be censured in his name and authority. Every church hath power in itself to exercise and execute all those censures appointed by him in the way and order prescribed in the gospel.

  The censures so appointed by Christ, are admonition and excommunication. And whereas some offences are or may be known only to some, it is appointed by Christ, that those to whom they are so known, do first admonish the offender in private: in public offences where any sin, before all. Or in case of non-amendment upon private admonition, the offence being related to the church, and the offender not manifesting his repentance, he is to be duly admonished in the name of Christ by the whole church, by the ministry of the elders of the church; and if this censure prevail not for his repentance, then he is to be cast out by excommunication with the consent of the church.

  As all believers are bound to join themselves to particular churches, when and where they have opportunity so to do, so none are to be admitted unto the privileges of the churches, who do not submit themselves to the rule of Christ in the censures for the government of them.

  This being the way prescribed by Christ in case of offence, no church-members upon any offences taken by them, having performed their duty required of them in this matter, ought to disturb any church-order, or absent themselves from the public assemblies, or the administration of any ordinances upon that pretence, but to wait upon Christ in the further proceeding of the church.

  The power of censures being seated by Christ in a particular church, is to be exercised only towards particular members of each church respectively as such; and there is no power given by him unto any synods or ecclesiastical assemblies to excommunicate, or by their public edicts to threaten excommunication, or other church-censures against churches, magistrates, or their people upon any account, no man being obnoxious to that censure, but upon his personal miscarriage, as a member of a particular church.

  Although the church is a society of men, assembling for the celebration of the ordinances according to the appointment of Christ, yet every society assembling for that end or purpose, upon the account of cohabitation within any civil precincts and bounds, is not thereby constituted a church, seeing there may be wanting among them, what is essentially required thereunto; and therefore a believer living with others in such a precinct, may join himself with any church for his edification.

  For the avoiding of differences that may otherwise arise, for the greater solemnity in the celebration of the ordinances of Christ, and the opening a way for the larger usefulness of the gifts and graces of the Holy Ghost; saints living in one city or town, or within such distances as that they may conveniently assemble for divine worship, ought rather to join in one church for their mutual strengthening and edification, than to set up many distinct societies.

  As all churches and all the members of them are bound to pray continually for the good or prosperity of all the churches of Christ in all places, and upon all occasions to further it; (every one within the bounds of their places and callings, in the exercise of their gifts and graces). So the churches themselves (when planted by the providence of God, so as they may have opportunity and advantage for it) ought to hold communion amongst themselves for their peace, increase of love, and mutual edification.

  In cases of difficulties or differences, either in point of doctrine or in administrations, wherein either the churches in general are concerned, or any one church in their peace, union, and edification, or any member or members of any church are injured in, or by any proceeding in censures, not agreeable to truth and order: it is according to the mind of Christ, that many churches holding communion together do by their messengers meet in a synod or council, to consider and give their advice in, or about that matter in difference, to be reported to all the churches concerned. Howbeit, these synods so assembled are not entrusted with any church power, properly so called, or with any jurisdiction over the churches themselves, to exercise any censures, either over any churches or persons, or to impose their determinations on the churches or officers.

  Besides these occasional synods or councils, there are not instituted by Christ any stated synods in a fixed combination of churches, or their officers in lesser or greater assemblies; nor are there any synods appointed by Christ in a way of subordination to one another.

  Persons that are joined in church-fellowship, ought not lightly or without just cause to withdraw themselves from the communion of the church whereunto they are so joined. Nevertheless, where any person cannot continue in any church without his sin, either for want of the administration of any ordinances instituted by Christ, or by his being deprived of his due privileges, or compelled to anything in practice not warranted by the Word, or in case of persecution, or upon the account of conveniency of habitation; he consulting with the church, or the officer or officers thereof, may peaceably depart from the communion of the church, wherewith he hath so walked, to join himself with some other church, where he may enjoy the ordinances in the purity of the same, for his edification and consolation.

  Such reforming churches as consist of persons sound in the faith and of conversation becoming the gospel, ought not to refuse the communion of each other, so far as may consist with their own principles respectively, though they walk not in all things according to the same rules of church order.

  Churches gathered and walking according to the mind of Christ, judging other churches (though less pure) to be true churches, may receive unto occasional communion with them, such members of those churches as are credibly testified to be godly, and live without offence.


id: ��(s_zʃb�JΫj�
type: sd
name: Savoy Declaration
label: SD4
content:
  # Savoy Declaration
  ## Chapter 4 - Of Creation
  It pleased God the Father, Son and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom and goodness, in the beginning, to create or make out of nothing the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.

  After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness and true holiness, after his own image, having the law of God written in their hearts, and power to fulfil it; and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Besides 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.


id: ��(s`yԽ�� fR�
type: sd
name: Savoy Declaration
label: SD5
content:
  # Savoy Declaration
  ## Chapter 5 - Of Providence
  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.

  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.

  God in his ordinary providence maketh use of means, yet is free to work without, above, and against them at his pleasure.

  The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his providence, in that his determinate counsel extendeth itself even to the first fall, and all other sins of angels and men (and that not by a bare permission) which also he most wisely and powerfully boundeth, and otherwise ordereth and governeth in a manifold dispensation to his own most 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.

  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.

  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.

  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


id: ��(s`yԽ�� ��v
type: sd
name: Savoy Declaration
label: SD6
content:
  # Savoy Declaration
  ## Chapter 6 - Of the Fall of Man, of Sin, and of the Punishment Thereof
  God having made a covenant of works and life, thereupon, with our first parents and all their posterity in them, they being seduced by the subtlety and temptation of Satan did wilfully transgress the law of their creation, and break the covenant in eating the forbidden fruit.

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

  They being the root, and by God’s appointment standing in the room and stead of all mankind, the guilt of this sin was imputed, and corrupted nature conveyed to all their posterity descending from them by ordinary generation.

  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.

  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.

  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.


id:
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type: sd
name: Savoy Declaration
label: SD7
content:
  # Savoy Declaration
  ## Chapter 7 - Of God’s Covenant with Man
  The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have attained the reward of life, but by some voluntary condescension on God’s part, which he hath been pleased to express by way of covenant.

  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.

  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 life, his Holy Spirit, to make them willing and able to believe.

  This covenant of grace is frequently set forth in the Scripture by the name of a Testament, in reference to the death of Jesus Christ the testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.

  Although this covenant hath been differently and variously administered in respect of ordinances and institutions in the time of the law, and since the coming of Christ in the flesh; yet for the substance and efficacy of it, to all its spiritual and saving ends, it is one and the same; upon the account of which various dispensations, it is called the Old and New Testament.


id:
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type: sd
name: Savoy Declaration
label: SD8
content:
  # Savoy Declaration
  ## Chapter 8 - Of Christ the Mediator
  It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus his only begotten Son, according to a covenant made between them both, to be the Mediator between God and man; the Prophet, Priest, and King, the Head and Saviour of his Church, the Heir of all things and Judge of the world; unto whom he did from all eternity give a people to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.

  The Son of God, the second Person in the Trinity, being very and eternal God, of one substance and equal with the Father, did, when the fulness of time was come, take upon him man’s nature, with all the essential properties and common infirmities thereof, yet without sin, being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, of her substance: So that two whole perfect and distinct natures, the Godhead and the manhood, were inseparably joined together in one Person, without conversion, composition, or confusion; which Person is very God and very man, yet one Christ, the only Mediator between God and man.

  The Lord Jesus in his human nature, thus united to the divine in the Person of the Son, was sanctified and anointed with the Holy Spirit above measure, having in him all the treasures of wisdom and knowledge, in whom it pleased the Father that all fulness should dwell; to the end that being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly furnished to execute the office of a Mediator and Surety; which office he took not unto himself, but was thereunto called by his Father, who also put all power and judgment into his hand, and gave him commandment to execute the same.

  This office the Lord Jesus did most willingly undertake; which that he might discharge, he was made under the law, and did perfectly fulfil it, and underwent the punishment due to us, which we should have borne and suffered, being made sin and a curse for us, enduring most grievous torments immediately from God in his soul, and most painful sufferings in his body, was crucified, and died; was buried, and remained under the power of death, yet saw no corruption. On the third day he arose from the dead with the same body in which he suffered, with which also he ascended into heaven, and there sitteth at the right hand of his Father, making intercession; and shall return to judge men and angels at the end of the world.

  The Lord Jesus by his perfect obedience and sacrifice of himself, which he through the eternal Spirit, once offered up unto God, hath fully satisfied the justice of God, and purchased not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him.

  Although the work of redemption was not actually wrought by Christ, till after his incarnation; yet the virtue, efficacy and benefits thereof were communicated to the elect in all ages, successively from the beginning of the world, in and by those promises, types and sacrifices wherein he was revealed and signified to be the Seed of the woman, which should bruise the serpent’s head, and the Lamb slain from the beginning of the world, being yesterday and today the same, and for ever.

  Christ in the work of mediation acteth according to both natures; by each nature doing that which is proper to itself; yet by reason of the unity of the Person, that which is proper to one nature, is sometimes in Scripture attributed to the Person denominated by the other nature.

  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, and in such manner and ways as are most consonant to his most wonderful and unsearchable dispensation.


id: ��(sbq��^����
type: sd
name: Savoy Declaration
label: SD9
content:
  # Savoy Declaration
  ## Chapter 9 - Of Free-Will
  God hath endued the will of man with that natural liberty and power of acting upon choice that it is neither forced, nor by any absolute necessity of nature determined to do good or evil.

  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.

  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.

  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.

  The will of man is made perfectly and immutably free to do good alone in the state of glory only.


id: ��(scpA���e(]ӭ
type: sd
name: Savoy Declaration
label: SD
content:
  # Savoy Declaration
  ## A Preface
  Confession of the Faith that is in us, when justly called for, is so indispensable a due all owe to the Glory of the Sovereign GOD, that it is ranked among the Duties of the first Commandment, such as Prayer is; and therefore by Paul yoked with Faith itself, as necessary to salvation: with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Our Lord Christ himself, when he was accused of his Doctrine, considered simply as a matter of fact by Preaching, refused to answer; because, as such, it lay upon evidence, and a matter of testimony of others; unto whom therefore he refers himself: But when both the High-Priest and Pilate expostulate his Faith, and what he held himself to be; he without any demur at all, cheerfully makes his Declaration, That he was the Son of God; so to the High-Priest: and that he was a King, and born to be a King; thus to Pilate. Though upon the uttering of it his life lay at stake; Which holy Profession of his is celebrated for our example, [1 Timothy 6:13](/index.php/get-passage/1+Timothy+6:13).

  Confessions, when made by a company of Professors of Christianity jointly meeting to that end, the most genuine and natural use of such Confessions is, That under the same form of words, they express the substance of the same common salvation or unity of their faith; whereby speaking the same things, they show themselves perfectly joined in the same mind, and in the same judgment, [1 Corinthians 1:10](/index.php/get-passage/1+Corinthians+1:10).

  And accordingly such a transaction is to be looked upon but as a meet or fit medium or means whereby to express that their common faith and salvation, and no way to be made use of as an imposition upon any: Whatever is of force or constraint in matters of this nature, causeth them to degenerate from the name and nature of Confessions, and turns them from being Confessions of Faith, into Exaetions and Impositions of Faith.

  And such common Confessions of the Orthodox faith, made in simplicity of heart by any such body of Christians, with concord among themselves, ought to be entertained by all others that love the truth as it is in Jesus, with an answerable rejoicing: For if the unanimous opinions and assertions but in some few points of Religion, and that when by two Churches, namely, that of Jerusalem, and the Messengers of Antioch met, assisted by some of the Apostles, were by the Believers of those times received with so much joy, (as it is said, They rejoiced for the consolation) much more this is to be done, when the whole substance of Faith, and form of wholesome words shall be declared by the Messengers of a multitude of Churches, though wanting those advantages of Counsel and Authority of the Apostles, which that Assembly had.

  Which acceptation is then more specially due, when these shall (to choose) utter and declare their Faith, in the same substance for matter, yea, words, for the most part, that other Churches and Assemblies, reputed the most Orthodox, have done before them: For upon such a correspondency, all may see that actually accomplished, which the Apostle did but exhort unto, and pray for, in those two more eminent Churches of the Corinthians and the Romans, (and so in them for all the Christians of his time) that both Jew and Gentile, that is, men of different persuasions, (as they were) might glorify GOD with one mind and with one mouth. And truly, the very turning of the Gentiles to the owning of the same Faith, in the substance of it, with the Christian Jew (though differing in greater points than we do from our Brethren) is presently after dignified by the Apostle with this style, That it is the Confession of Jesus Christ himself; not as the Object only, but as the Author and Maker thereof: I will confess to thee (saith Christ to God) among the Gentiles. So that in all such accords, Christ is the great and first Confessor; and we, and all our Faith uttered by Us, are but the Epistles, (as Paul) and Confessions (as Isaiah there) of their Lord and ours; He, but expressing what is written in his heart, through their hearts and mouths, to the glory of God the Father: And shall we not all rejoice herein, when as Christ himself is said to do it upon this occasion: as it there also follows, I will sing unto thy Name.

  Further, as the soundness and wholesomeness of the matter gives the vigour and life to such Confessions, so the inward freeness, willingness, and readiness of the Spirits of the Confessors do contribute to the beauty and loveliness thereunto: As it is in Prayer to God, so in Confessions made to men. If two or three met, do agree, it renders both, to either the more acceptable. The Spirit of Christ is in himself too free, great and generous a Spirit, to suffer himself to be used by any human arm, to whip men into belief; he drives not, but gently leads into all truth, and persuades men to dwell in the tents of like precious Faith; which would lose of its preciousness and value, if that sparkle of freeness shone not in it: The Character of his People, is to be a willing people in the day of his power (not Man’s) in the beauties of holiness, which are the Assemblings of the Saints: one glory of which Assemblings in that first Church, is said to have been, They met with one accord; which is there in that Psalm prophesied of, in the instance of that first Church, for all other that should succeed.

  And as this great Spirit is in himself free, when, and how far, and in whom to work, so where and when he doth work, he carrieth it with the same freedom, and is said to be a free Spirit, as he both is, and works in us: And where this Spirit of the Lord is, there is liberty.

  Now as to this Confession of ours, besides, that a conspicuous conjunction of the particulars mentioned, hath appeared therein: There are also four remarkable Attendants thereon, which added, might perhaps in the eyes of sober and indifferent Spirits, give the whole of this Transaction a room and rank amongst other many good and memorable things of this Age; at least all set together, do cast as clear a gleam and manifestation of God’s Power and Presence, as hath appeared in any such kind of Confessions, made by so numerous a company these later years.

  The first, is the Temper (or distemper rather) of the Times, during which, these Churches have been gathering, and which they have run through. All do (out of a general sense) complain that these times have been perilous, or difficult times (as the Apostle foretold); and that in respect to danger from seducing spirits, more perilous than the hottest seasons of Persecution.

  We have failed through an Aestuation, Fluxes and Refluxes of great varieties of Spirits, Doctrines, Opinions and Occurrences, and especially in the matter of Opinions, which have been accompanied in their several seasons, with powerful persuasions and temptations, to seduce those of our way. It is known, men have taken the freedom (notwithstanding what Authority hath interposed to the contrary) to vent and vend their own vain and accursed imaginations, contrary to the great and fixed Truths of the Gospel, insomuch, as to take the whole Round and Circle of Delusions, the Devil hath in this small time, ran; it will be found, that every Truth, of greater or lesser weight, hath by one or the other hand, at one time or another, been questioned and called to the Bar amongst us, yea, and impleaded, under the pretext (which hath some degree of Justice in it) that all should not be bound up to the Traditions of former times, nor take Religion upon trust.

  Whence it hath come to pass, that many of the soundest Professors were put upon a new search and disquisition of such Truths, as they had taken for granted, and yet had lived upon the comfort of: to the end they might be able to convince others, and establish their own hearts against that darkness and unbelief, that is ready to close with error, or at least to doubt of the truth, when error is speciously presented. And hereupon we do professedly account it one of the greatest advantages gained out of the Temptations of these Times, yea the honour of the Saints and Ministers of these Nations, That after they had sweetly been exercised in, and had improved practical and experimental Truths, this should be their further Lot, to examine and discuss, and indeed anew to learn over every Doctrinal Truth, both out of the Scriptures, and also with a fresh taste thereof in their own hearts; which is no other than what the Apostle exhorts to, Try all things, hold fast that which is good. Conversion unto God at first, what is it else than a savoury and affectionate application, and the bringing home to the heart with spiritual light and life, all truths that are necessary to salvation, together with other lesser Truths? All which we had afore conversion taken in but notionally from common Education and Tradition.

  Now that after this first gust those who have been thus converted should be put upon a new probation and search out the Scriptures, not only of all principles explicitly ingredients to Conversion; (unto which the Apostle referreth the Galatians when they had diverted from them) but of all other superstructures as well as fundamentals; and together therewith, anew to experiment the power and sweetness of all these in their own souls: What is this but tried Faith indeed? And equivalent to a new conversion unto the truth? An Anchor that is proved to be sure and steadfast, that will certainly hold in all contrary storms. This was the eminent seal and commendation which those holy Apostles that lived and wrote last (Peter, John and Jude in their Epistles) did set and give to the Christians of the latter part of those primitive times. And besides, it is clear and evident by all the other Epistles, from first to last, that it cost the Apostles as much, and far more care and pains to preserve them they had converted, in the truth, than they had taken to turn them thereunto at first: And it is in itself as great a work and instance of the power of God, that keeps, yea, guards us through faith unto salvation.

  Secondly, let this be added (or superadded rather) to give full weight and measure, even to running over, that we have all along this season, held forth (though quarrelled with for it by our brethren) this great principle of these times, That amongst all Christian States and Churches, there ought to be vouchsafed a forbearance and mutual indulgence unto Saints of all persuasions, that keep unto, and hold fast the necessary foundations of faith and holiness, in all other matters extra fundamental, whether of Faith or Order.

  This to have been our constant principle, we are not ashamed to confess to the whole Christian world. Wherein yet we desire we may be understood, not as if in the abstract we stood indifferent to falsehood or truth, or were careless whether faith or error, in any Truths but fundamental, did obtain or not, so we had our liberty in our petty and smaller differences; or as if to make sure of that, we had cut out this wide cloak for it: No, we profess that the whole, and every particle of that Faith delivered to the Saints (the substance of which we have according to our light here professed) is, as to the propagation and furtherance of it by all Gospel means, as precious to us as our lives; or what can be supposed dear to us; and in our sphere we have endeavoured to promote them accordingly: But yet withal, we have and do contend for this, That in the concrete, the persons of all such gracious Saints, they and their errors, as they are in them, when they are but such errors as do and may stand with communion with Christ, though they should not repent of them, as not being convinced of them to the end of their days; that those, with their errors (that are purely spiritual, and entrench and overthrow not civil societies,) as concrete with their persons, should for Christ’s sake be borne withal by all Christians in the world; and they notwithstanding be permitted to enjoy all Ordinances and spiritual Privileges according to their light, as freely as any other of their brethren that pretend to the greatest Orthodoxy; as having as equal, and as fair a right in and unto Christ, and all the holy things of Christ, that any other can challenge to themselves.

  And this doth afford a full and invincible testimony on our behalf, in that whiles we have so earnestly contended for this just liberty of Saints in all the Churches of Christ, we ourselves have no need of it: that is, as to the matter of the profession of Faith which we have maintained together with others: and of this, this subsequent Confession of Faith gives sufficient evidence. So as we have the confidence in Christ, to utter in the words of those two great Apostles, That we have stood fast in the liberty wherewith Christ hath made us free (in the behalf of others, rather than ourselves) and having been free, have not made use of our liberty for a cloak of error or maliciousness in ourselves. And yet, lo, whereas from the beginning of the rearing of these Churches, that of the Apostle hath been (by some) prophesied of us, and applied to us, That while we promised (unto others) liberty, we ourselves would become servants of corruption, and be brought in bondage to all sorts of fancies and imaginations, yet the whole world may now see after the experience of many years ran through (and it is manifest by this Confession) that the great and gracious God hath not only kept us in that common unity of the Faith and Knowledge of the Son of God, which the whole Community of Saints have and shall in their Generations come unto, but also in the same Truths, both small and great, that are built thereupon, that any other of the best and more pure Reformed Churches in their best times (which were their first times) have arrived unto: This Confession withal holding forth a professed opposition unto the common errors and heresies of these times.

  These two considerations have been taken from the seasons we have gone through.

  Thirdly, let the space of time itself, or days, wherein from first to last the whole of this Confession was framed and consented to by the whole of us, be duly considered by sober and ingenious spirits: the whole of days in which we had meetings about it (set aside the two Lord’s days, and the first day’s meeting, in which we considered and debated what to pitch upon) were but 11 days, part of which also was spent by some of us in Prayer, others in consulting; and in the end all agreeing. We mention this small circumstance but to this end (which still adds unto the former) That it gives demonstration, not of our freeness and willingness only, but of our readiness and preparedness unto so great a work; which otherwise, and in other Assemblies, hath ordinarily taken up long and great debates, as in such a variety of matters of such concernment, may well be supposed to fall out. And this is no other than what the Apostle Peter exhorts unto, Be ready always to give an answer to every man that asketh you a reason, or account of the hope that is in you. The Apostle Paul saith of the spiritual Truths of the Gospel, That God hath prepared them for those that love him. The inward and innate constitution of the new Creature being in itself such as is suited to all those Truths, as congenial thereunto: But although there be this mutual adaptness between these two, yet such is the mixture of ignorance, darkness and unbelief, carnal reason, pre-occupation of judgment, interest of parties, wantonness in opinion, proud adhering to our own persuasions, and perverse oppositions and averseness to agree with others, and a multitude of such like distempers common to believing man: All which are not only mixed with, but at times (especially in such times as have passed over our heads) are ready to overcloud our judgments, and to cause our eyes to be double, and sometimes prevail as well as lusts, and do bias our wills and affections: And such is their mixture, that although there may be existent an habitual preparedness in men’s spirits, yet not always a present readiness to be found, specially not in such a various multitude of men, to make a solemn and deliberate profession of all truths, it being as great a work to find the spirits of the just (perhaps the best of Saints) ready for every truth, as to be prepared to every good work.

  It is therefore to be looked at, as a great and special work of the Holy Ghost, that so numerous a company of Ministers, and other principal brethren, should so readily, speedily, and jointly give up themselves unto such a whole Body of Truths that are after godliness. This argues that they had not their faith to seek; but, as is said of Ezra, that they were ready Scribes, and (as Christ) instructed unto the Kingdom of Heaven, being as the good householders of so many families of Christ, bringing forth of their store and treasury New and Old. It shows these truths had been familiar to them, and they acquainted with them, as with their daily food and provision (as Christ’s allusion there insinuates): In a word, that so they had preached, and that so their people had believed, as the Apostle speaks upon one like particular occasion. And the Apostle Paul considers (in cases of this nature) the suddenness or length of time, either one way or the other; whether it were in men’s forsaking of learning of the truth. Thus the suddenness in the Galatians’ case in leaving the truth, he makes a wonder of it: I marvel that you are SO SOON (that is, in so short a time) removed from the true Gospel unto another. Again on the contrary, in the Hebrews he aggravates their backwardness, that when for the first time you ought to be Teachers, you had need that one teach you the very first principles of the Oracles of God. The Parallel contrary to both these having fallen out in this transaction, may have some ingredient and weight with ingenious spirits in its kind, according to the proportion is put upon either of these forementioned in their adverse kind, and obtain the like special observation.

  This accord of ours hath fallen out without having held any correspondency together, or prepared consultation, by which we might come to be advised of one another’s minds. We allege this not as a matter of commendation in us; no, we acknowledge it to have been a great neglect: And accordingly one of the first proposals for union amongst us was, That there might be a constant correspondence held among the Churches for counsel and mutual edification, so for time to come to present the like omission.

  We confess that from the first, every [one], or at least the generality of our Churches, have been in a manner like so many Ships (though holding forth the same general colours) launched singly, and sailing apart and alone on the vast Ocean of these tumultuating times, and they exposed to every wind of Doctrine, under no other conduct than the Word and Spirit, and their particular Elders and principal Brethren, without Associations among ourselves, or so much as holding out common lights to others, whereby to know where we are.

  But yet whilst we thus confess to our own shame this neglect, let all acknowledge, that God hath ordered it for his high and greater glory, in that his singular care and power should have watched over each of these, as that all should be found to have steered their course by the same Chart, and to have been bound for one and the same Port, and that upon this general search now made, that the same holy and blessed truths of all sorts, which are current and warrantable amongst all the other Churches of Christ in the world, should be found to be our Lading.

  The whole, and every [one] of these things when put together, do cause us (whatever men of prejudiced and opposite spirits may find out to slight them) with a holy admiration, to say, That this is no other than the Lord’s doing; and which we with thanksgiving do take from his hand as a special token upon us for good, and doth show that God is faithful and upright towards those that are planted in his house: And that as the Faith was but once for all, and intentionally first delivered unto the Saints; so the Saints, when not abiding scattered, but gathered under their respective Pastors according to God’s heart into an house, and Churches unto the living God, such together are, as Paul forspake it, the most steady and firm pillar and seat of Truth that God hath any where appointed to himself on earth, where his truth is best conserved, and publicly held forth; there being in such Assemblies weekly a rich dwelling of the Word amongst them, that is, a daily open house kept by the means of those good Householders, their Teachers and other Instructors respectively appropriated to them, whom Christ in the virtue of his Ascension, continues to give as gifts to his people, himself dwelling amongst them; to the end that by this, as the most sure standing permanent means, the Saints might be perfected, till we all (even all the Saints in present and future ages) do come by this constant and daily Ordinance of his unto the unity of the Faith and Knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ (which though growing on by parts and piecemeal, will yet appear complete, when that great and general Assembly shall be gathered, then when this world is ended, and these dispensations have had their fullness and period) and so that from henceforth (such a provision being made for us) we be no more children tossed to and fro, and carried about with every wind of Doctrine.

  And finally, this doth give a fresh and recent demonstration, that the great Apostle and High-priest of our profession is indeed ascended into heaven, and continues there with power and care, faithful as a son over his own house, whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end: and shows that he will, as he hath promised, be with his own Institutions to the end of the world.

  It is true, that many sad miscarriages, and divisions, breeches, fallings off from holy Ordinances of God, have along this time of tentation (especially in the beginning of it) been found in some of our Churches; and no wonder, if what hath been said be fully considered: Many reasons might further be given hereof, that would be a sufficient Apology, without the help of a retortion upon other Churches (that promised themselves peace) how that more destroying ruptures have befallen them, and that in a wider sphere and compass; which though it should not justify us, yet may serve to stop others’ mouths.

  Let Rome glory of the peace in, and obedience of her Children, against the Reformed Churches for their divisions which occurred (especially in the first rearing of them) whilst we all know the causes of their dull and stupid peace to have been carnal interests, worldly correspondencies, and coalitions, strengthened by gratifications of all sorts of men by that Religion, the principles of blind Devotion, Traditional Faith, Ecclesiastical Tyranny, by which she keeps her Children in bondage to this day. We are also certain, that the very same prejudices that from hence they would cast upon the Reformed (if they were just) do lie as fully against those pure Churches raised up by the Apostles themselves in those first times: for as we have heard of their patience, sufferings, consolations, and the transcending gifts poured out, and graces shining in them, so we have heard complaints of their divisions too, of the forsakings of their Assemblies, as the custom or manner of SOME was (which later were in that respect felo de se, and needed no other delivering up to Satan as their punishment, than what they executed upon themselves). We read of the shipwreck also of Faith and a good Conscience, and overthrowings of the faith of SOME; and still but of some not all, nor the most: which is one piece of an Apology the Apostle again and again inserts to future ages, and through mercy we have the same to make.

  And truly we take the confidence professedly to say, that these tentations common to the purest Churches of Saints separated from the mixture of the world, though they grieve us (for who is offended, and we burn not?), yet they do not at all stumble us, as to the truth of our way, had they been many more: We say it again, these stumble us no more (as to that point) than it doth offend us against the power of Religion itself, to have seen, and to see daily in particular persons called out and separated from the world by an effectual work of conversion, that they for a while do suffer under disquietments, vexations, turmoils, unsettlements of spirit, that they are tossed with tempests and horrid tentations, such as they had not in their former estate, whilst they walked according to the course of this world: For Peter hath sufficiently instructed us whose business it is to raise such storms, even the Devil’s; and also whose design it is, that after they have suffered a while, thereby they shall be settled, perfected, established, that have so suffered, even the God of all Grace. And look what course of dispensation God holds to Saints personally, he doth the like to bodies of Saints in Churches and the Devil the same for his part too: And that consolatory Maxim of the Apostle, God shall tread down Satan under your feet shortly, which Paul uttereth concerning the Church of Rome, shows how both God and Satan have this very hand therein; for he speaks that very thing in reference unto their divisions, as the coherence clearly manifests; and so you have both designs expressed at once.

  Yea, we are not a little induced to think, that the divisions, breaches, etc., of those primitive Churches would not have been so frequent among the people themselves, and not the Elders only, had not the freedom, liberties, and rights of Members (the Brethren, we mean) been stated and exercised in those Churches, the same which we maintain and contend for to be in ours.

  Yea (which perhaps may seem more strange to many) had not those Churches been constituted of members enlightened further than with notional and traditional knowledge, by a new and more powerful light of the Holy Ghost, wherein they had been made partakers of the Holy ghost and the heavenly gift, and their hearts had tasted the good Word of God, and the Powers of the world to come, and of such Members at lowest, there had not fallen out those kinds of divisions among them.

  For Experience hath shown, that the common sort of mere Doctrinal Professors (such as the most are nowadays), whose highest education is but freedom from moral scandal, joined with devotion to Christ through mere Education, such as in many Turks is found towards Mohammed, that these finding and feeling themselves not much concerned in the active part of Religion, so they may have the honour (especially upon a Reformation of a new Refinement) that themselves are approved Members, admitted to the Lord’s Supper, and their Children to the Ordinance of Baptism; they regard not other matters (as Gallio did not), but do easily and readily give up themselves unto their Guides, being like dead fishes carried with the common stream; whereas those that have a further renewed Light by a work of the Holy Ghost, whether saving or temporary, are upon the quite contrary grounds apt to be busy about, and inquisitive into, what they are to receive and practice, or wherein their Consciences are professedly concerned and involved: And thereupon they take the freedom to examine and try the spirits, whether of God or no: And from hence are more apt to dissatisfaction, and from thence to run into division, and many of such proving to be enlightened but with a temporary, not saving Faith (who have such a work of the Spirit upon them, and profession in them, as will and doth approve itself to the judgment of the Saints, and ought to be so judged, until they be otherwise discovered) who at long-run, prove hypocrites, through indulgence unto Lusts, and then out of their Lusts persist to hold up these divisions unto breach of, or departings from, Churches, and the Ordinances of God, and God is even with them for it, they waxing worse and worse, deceiving and being deceived; and even many of those that are sincere, through a mixture of darkness and erroneousness in their Judgments, are for a season apt out of Conscience to be led away with the error of others, which lie in wait to deceive.

  Insomuch as the Apostle upon the example of those first times, foreseeing also the like events in following generations upon the causes, hath been bold to set this down as a ruled Case, that likewise in other Churches so constituted and de facto emprivileged as that of the Church of Corinth was (which single Church, in the Sacred Records about it, is the completest Mirror of Church Constitution, Order, and Government, and Events thereupon ensuing, of any one Church whatever that we have a story of), his Maxim is, There must be also divisions amongst you; he setly inserts an [ALSO] in the case, as that which had been his own observation, and that which would be epi to polu the fate of the other Churches like thereunto, so prophesieth he: And he speaks this as peremptorily, as he doth elsewhere in that other, We must through tribulations enter into the Kingdom of Heaven: Yea, and that all that will live godly in Christ Jesus, shall suffer persecution: There is a [MUST] upon both alike; and we bless God, that we have run through both, and do say, and we say no more, That as it was then, so it is now, in both respects.

  However, such hath been the powerful hand of God’s providence in these, which have been the worst of our Trials, That out of an approved Experience and Observation of the Issue, we are able to add that other part of the Apostle’s Prediction, That therefore such rents must be, that they which are approved may be made manifest among you; which holy issue God (as having aimed at it therein) doth frequently and certainly bring about in Churches, as he doth bring upon them that other fate of division, Let them therefore look unto it, that are the Authors of such disturbances, as the Apostle warneth, Galatians 5:10. The experiment is this, That we have seen, and do daily see, that multitudes of holy and precious souls, and (in the Holy Ghost’s word) approved Saints, have been, and are the more rooted and grounded by means of these shakings, and do continue to cleave the faster to Christ, and the purity of his Ordinances, and value them the more by this cost God hath put them to for the enjoying of them, Who having been planted in the House of the Lord, have flourished in the Courts of our God, in these evil times, to show that the Lord is upright. And this experimented event from out of such divisions, hath more confirmed us, and is a louder Apology for us, than all that our opposites are able from our breaches to allege to prejudice us.

  We will add a few words for conclusion, and give a more particular account of this our Declaration. In drawing up this Confession of Faith, we have had before us the Articles of Religion, approved and passed by both Houses of Parliament, after advice had with an Assembly of Divines, called together by them for that purpose. To which Confession, for the substance of it, we fully assent, as do our Brethren of New England, and the Churches also of Scotland, as each in their general Synods have testified.

  A few things we have added for obviating some erroneous Opinions, that have been more broadly and boldly here of late maintained by the Asserters, than in former times; and made other additions and alterations in method, here and there, and some clearer Explanations, as we found occasion.

  We have endeavoured throughout, to hold such Truths in this our Confession, as are more properly termed matters of Faith; and what is of Church-order, we dispose in certain Propositions by itself. To this course we are led by the Example of the Honourable Houses of Parliament, observing what was established, and what omitted by them in that Confession the Assembly presented to them. Who thought it is not convenient to have matters of Discipline and Church Government put into a Confession of Faith, especially the particulars thereof, as then were, and still are controverted and under dispute by men Orthodox and found in Faith. The 30th chapter. Therefore of that Confession, as it was presented to them by the Assembly, which is of Church Censures, their Use, Kinds, and in whom placed: As also chapter 31, of Synods and Councils, by whom to be called, of what force in their Decrees and Determinations. And the 4th Paragraph of the 20th chapter, which determines what Opinions and Practices disturb the peace of the Church, and how such Disturbers ought to be proceeded against by the Censures of the Church, and punished by the Civil Magistrate. Also a great part of the 24th chapter of Marriage and Divorce. These were such doubtful assertions, and so unsuitable to a Confession of Faith, as the Honourable Houses in their great Wisdom thought fit to lay them aside: There being nothing that tends more to heighten Dissensions among Brethren, than to determine and adopt the manner of their difference, under so high a Title, as to be an Article of our Faith: So that there are two whole Chapters, and some Paragraphs in other Chapters in their Confession, that we have upon this account omitted; and the rather do we give this notice, because that Copy of the Parl. followed by us, is in few men’s hands; the other as it came from the Assembly, being approved of in Scotland, was printed and hastened into the world, before the Parl. had declared their Resolutions about it; which was not till June 20, 1648, and yet hath been, and continueth to be the Copy (ordinarily) only sold, printed, and reprinted for these 11 years.

  After the 19th chapter of the Law, we have added a chapter of the Gospel, it being a Title that may not well be omitted in a Confession of Faith: In which Chapter, what is dispersed, and by intimation in the Assemblies’ Confession, with some little addition, is here brought together, and more fully, under one head.

  That there are not Scriptures annexed, as in some Confessions (though in divers others it’s otherwise), we give the same account as did the Reverend Assembly in the same case; which was this: ‘The Confession being large, and so framed, as to meet with the common Errors, if the Scriptures should have been alleged with any clearness, and by showing where the strength of the proof lieth, it would have required a Volume.’

  We say further, it being our utmost end in this (as it is indeed of a Confession) humbly to give an account what we hold and assert in these matters; that others, especially the Churches of Christ may judge of us accordingly: This we aimed at, and not so much to instruct others, or convince gainsayers. These are the proper works of other Institutions of Christ, and are to be done in the strength of express Scripture. A Confession is an Ordinance of another nature.

  What we have laid down and asserted about Churches and their Government, we humbly conceive to be the Order which Christ himself hath appointed to be observed, we have endeavoured to follow Scripture light; and those also that went before us according to that Rule, desirous of nearest uniformity with Reforming Churches, as with our Brethren in New England, so with others, that differ from them and us.

  The Models and Platforms of this subject laid down by learned men, and practiced by Churches, are various: We do not judge it brotherly, or grateful, to insist upon comparisons, as some have done; but this Experience teacheth, That the variety, and possibly the Disputes and Emulations arising thence, have much strengthened, if not fixed, this unhappy persuasion in the minds of some learned and good men, namely, That there is no settled Order laid down in Scripture; but it’s left to the Prudence of the Christian Magistrate, to compose or make a choice of such a Form as is most suitable and consistent with their Civil Government. Where this Opinion is entertained in the persuasion of Governors, there, Churches asserting their Power and Order to be jure divino, and the appointment of Jesus Christ, can have no better nor more honourable Entertainment, than a Toleration or Permission.

  Yet herein there is this remarkable advantage to all parties that differ, about what is in Government is of Christ’s appointment; in that such Magistrates have a far greater latitude in conscience, to tolerate and permit the several forms of each so bound up in their persuasion, than they have to submit unto what the Magistrate shall impose: And thereupon the Magistrate exercising and indulgency and forbearance, with protection and encouragement to the people of God, so differing from him, and amongst themselves: Doth therein discharge as great a faithfulness to Christ, and love to his people, as can any way be supposed and expected from any Christian Magistrate, of what persuasion soever he is. And where this clemency from Governors is shown to any sort of persons, or Churches of Christ, upon such a principle, it will in equity produce this just effect, That all that so differ from him, and amongst themselves, standing in equal and alike difference from the principle of such a Magistrate, he is equally free to give alike liberty to them, one as well as the other.

  This faithfulness in our Governors we do with thankfulness to God acknowledge, and to their everlasting honour, which appeared much in the late Reformation. The Hierarchy, Common Prayer-Book, and all other things grievous to God’s People, being removed, they made choice of an Assembly of learned men, to advise what Government and Order is meet to be established in the room of these things; and because it was known there were different opinions (as always hath been among godly men ) about forms of Church Government, there was by the Ordinance first sent forth to call an Assembly, not only a choice made of persons of several persuasions, to sit as Members there, but liberty given, to a lesser number, if dissenting, to report their Judgments and Reasons, as well and as freely as the major part.

  Hereupon the Honourable House of Commons (an Indulgence we hope will never be forgotten) finding by Papers received from them, that the Members of the Assembly were not like to compose differences among themselves, so as to join in the same Rule for Church Government, did order further as followeth: That a Committee of Lords and Commons, etc., do take into consideration the differences of the Opinions in the Assembly of Divines in point of Church government, and to endeavour a union if it be possible; and in case that cannot be done, to endeavour the finding out some way, how far tender consciences, who can not in all things submit to the same Rule which that be established, may be born according to the Word, and as may stand with the Public Peace.

  By all which it is evident, the Parliament purposed not to establish the Rule of Church Government with such rigor, as might not permit and bear with a practice different from what they had established: In persons and Churches of different principles, if occasion were. And this Christian Clemency and indulgence in our Governors, hath been the foundation of that Freedom and Liberty, in the managing of Church affairs, which our Brethren, as well as WE, that differ from them, do now, and have many years enjoyed.

  The Honourable Houses by several Ordinances of Parliament after much consultation, having settled Rules for Church Government, and such an Ecclesiastical Order as they judged would best joint with the Laws and Government of the Kingdom, did publish them, requiring the practice hereof throughout the Nation; and in particular, by the Min. of the Pr. of Lon. But (upon the former reason, or the like charitable consideration) these Rules were not imposed by them under any Penalty, or rigorous enforcement, though frequently urged thereunto by some.

  Our Reverend Brethren of the Province of London, having considered of these Ordinances, and the Church Government laid down in them, declared their Opinions to be, That there is not a complete Rule in those Ordinances; also that there are many necessary things not yet established, and some things wherein their consciences are not so fully satisfied. These Brethren, in the same Paper, have published also their joint Resolution to practice in all things according to the Rule of the Word, and according to these Ordinances, so far as they conceive them [to] correspond to it, and in so doing, they trust they shall not grieve the Spirit of the truly godly, nor give any just occasion to them that are contrary minded, to blame their proceedings.

  We humbly conceive that (WE being dissatisfied in these things as our Brethren) the like liberty was intended by the Honourable Houses, and may be taken by us of the Congregational way (without blame or grief to the spirits of those Brethren at least), to resolve, or rather to continue in the same Resolution and Practice in these matters, which indeed were our practices in times of greatest opposition, and before this Reformation was begun.

  And as our Brethren the Ministers of London, drew up and published their opinions and apprehensions about Church Government into an entire System; so we now give the like public account of our Consciences, and the Rules by which we have constantly practiced hitherto; which we have here drawn up, and do present. Whereby it will appear how much or how little we differ in these things from our Presbyterian Brethren.

  And we trust there is no just cause by which any man, either for our differing from the present settlement, it being out of Conscience, and not out of contempt, or our differences one from another, being not wilful, should charge either of us with that odious reproach of Schism. And indeed, if not for our differing from the State settlement, much less because we differ from our Brethren, our differences being in some lesser things, and circumstances only, as themselves acknowledge. And let it be further considered, that we have not broken from them or their Order by these differences (but rather they from us), and in that respect we less deserve their censure; our practice being no other than what it was in our breaking from Episcopacy, and long before Presbytery, or any such form as now they are in, was taken up by them; and we will not say how probable it is, that the yoke of Episcopacy had been upon our neck to this day, if some such way (as formerly, and now is, and hath been termed Schism) had not with much suffering been then practiced, and since continued in.

  For Novelty wherewith we are likewise both charged by the Enemies of both, it is true, in respect of the public and open Profession, either of Presbytery or Independency, this Nation hath been a stranger to each way, it’s possible, ever since it hath been Christian; though for ourselves we are able to trace the footsteps of an Independent Congregational way in the ancientest customs of the Churches; as also in the Writings of our soundest Protestant Divines, and (that which we are much satisfied in) a full concurrence throughout all in the substantial parts of Church Government, with our Reverend Brethren in the old Puritan Non-conformists, who being instant in Prayer and much sufferings, prevailed in the Lord, and we reap with joy what they sowed in tears. Our Brethren also that are for Presbyterial Subordinations, profess what is of weight against Novelty for their way.

  And now therefore seeing the Lord, in whose hand is the heart of Princes, hath put into the hearts of our Governors, to tolerate and permit (as they have done many years) persons of each persuasion, to enjoy their Consciences, though neither come up to the Rule established by Authority: And that which is more, to give us both Protection, and the same encouragement, that the most devoted Conformists in those former Superstitious Times enjoyed; yea, and by a public Law to establish this Liberty for time to come; and yet further, in the midst of our fears, to set over us a Prince that owns this Establishment, and cordially resolves to secure our Churches in the enjoyment of these Liberties, if we abuse them not to the disturbance of the Civil Peace.

  This should be a very great engagement upon the hearts of all, though of different persuasions, to endeavour our utmost, jointly to promote the honour and prosperity of such a Government and Governors by whatsoever means, which in our Callings as Ministers of the Gospel, and as Churches of Jesus Christ the Prince of Peace, we are any way able to do; as also to be peaceably disposed one towards another, and with mutual toleration to love as brethren, notwithstanding such differences: remembering, as it’s very equal we should, the differences that are between Presbyterians and Independents being differences between fellow-servants, and neither of them having authority given from God or Man, to impose their Opinions, one more than the other. That our Governors after so solemn an establishment, should thus bear with us both, in our greater differences from their Rule: and after this, for any of us to take a fellow-servant by the throat, upon the account of a lesser reckoning, and nothing due to him upon it, is to forget, at least not to exercise, that compassion and tenderness we have found, where we had less ground to challenge or expect it.

  Our prayer unto God is, That whereto we have already attained, we all may walk by the same rule, and that wherein we are otherwise minded, God would reveal it to us in his due time.


id: ��+\�p������!�
type: agc
name: Augsberg Confession
label: AGC
content:
  # Augsberg Confession
  ## Articles In Which Are Reviewed The Abuses Which Have Been Corrected.
  1] Inasmuch, then, as our churches dissent in no article of the faith from the Church Catholic, but only omit some abuses which are new, and which have been erroneously accepted by the corruption of the times, contrary to the intent of the Canons, we pray that Your Imperial Majesty would graciously hear both what has been changed, and what were the reasons why the people were not compelled to observe those abuses against their conscience. 2] Nor should Your Imperial Majesty believe those who, in order to excite the hatred of men against our part, disseminate strange slanders among the people. 3] Having thus excited the minds of good men, they have first given occasion to this controversy, and now endeavor, by the same arts, to increase the discord. 4] For Your Imperial Majesty will undoubtedly find that the form of doctrine and of ceremonies with us is not so intolerable as these ungodly and malicious men represent. 5] Besides, the truth cannot be gathered from common rumors or the revilings of enemies. 6] But it can readily be judged that nothing would serve better to maintain the dignity of ceremonies, and to nourish reverence and pious devotion among the people than if the ceremonies were observed rightly in the churches.


id: ��+\�s'��ZE��
type: agc
name: Augsberg Confession
label: AGC1
content:
  Article I: Of God.
  1] Our Churches, with common consent, do teach that the decree of the Council of Nicaea concerning the Unity of the Divine Essence and concerning the Three Persons, is true and to be believed without any doubting; 2] that is to say, there is one Divine Essence which is called and which is God: eternal, without body, without parts, of infinite power, wisdom, and goodness, the Maker and Preserver of all things, visible and invisible; and 3] yet there are three Persons, of the same essence and power, who also are coeternal, the Father the Son, and the Holy Ghost. And the term "person" 4] they use as the Fathers have used it, to signify, not a part or quality in another, but that which subsists of itself. 5] They condemn all heresies which have sprung up against this article, as the Manichaeans, who assumed two principles, one Good and the other Evil: also the Valentinians, Arians, Eunomians, Mohammedans, and all such. 6] They condemn also the Samosatenes, old and new, who, contending that there is but one Person, sophistically and impiously argue that the Word and the Holy Ghost are not distinct Persons, but that "Word" signifies a spoken word, and "Spirit" signifies motion created in things.


id:
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  c
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type: agc
name: Augsberg Confession
label: AGC10
content:
  # Augsberg Confession
  ## Article X: Of Lord’s Supper.
  1] Of the Supper of the Lord they teach that the Body and Blood of Christ are truly present, and are distributed 2] to those who eat the Supper of the Lord; and they reject those that teach otherwise.


id: ��+\�{c�c���
type: agc
name: Augsberg Confession
label: AGC11
content:
  # Augsberg Confession
  ## Article XI: Of Confession.
  1] Of Confession they teach that Private Absolution ought to be retained in the churches, although in confession 2] an enumeration of all sins is not necessary. For it is impossible according to the Psalm: Who can understand his errors? Ps. 19, 12.


id: ��+\�{c�c�I%
type: agc
name: Augsberg Confession
label: AGC12
content:
  # Augsberg Confession
  ## Article XII: Of Repentance.
  1] Of Repentance they teach that for those who have fallen after Baptism there is remission of sins whenever they are converted 2] and that the Church ought to impart absolution to those thus returning to repentance. Now, repentance consists properly of these 3] two parts: One is contrition, that is, 4] terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of 5] the Gospel, or of absolution, and believes that for Christ's sake, sins are forgiven, comforts 6] the conscience, and delivers it from terrors. Then good works are bound to follow, which are the fruits of repentance. 7] They condemn the Anabaptists, who deny that those once justified can lose the Holy Ghost. Also those who contend that some may attain to such 8] perfection in this life that they cannot sin. 9] The Novatians also are condemned, who would not absolve such as had fallen after Baptism, though they returned to repentance. 10] They also are rejected who do not teach that remission of sins comes through faith but command us to merit grace through satisfactions of our own.


id: ��+\�~��Y"���\�
type: agc
name: Augsberg Confession
label: AGC13
content:
  # Augsberg Confession
  ## Article XIII: Of the Use of the Sacraments.
  1] Of the Use of the Sacraments they teach that the Sacraments were ordained, not only to be marks of profession among men, but rather to be signs and testimonies of the will of God 2] toward us, instituted to awaken and confirm faith in those who use them. Wherefore we must so use the Sacraments that faith be added to believe the promises which are offered and set forth through the Sacraments. 3] They therefore condemn those who teach that the Sacraments justify by the outward act, and who do not teach that, in the use of the Sacraments, faith which believes that sins are forgiven, is required.


id: ��+\�~��Y"���'h
type: agc
name: Augsberg Confession
label: AGC14
content:
  # Augsberg Confession
  ## Article XIV: Of Ecclesiastical Order.
  Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called.


id:
  ��+\�r���e�
  P�

type: agc
name: Augsberg Confession
label: AGC15
content:
  # Augsberg Confession
  ## Article XV: Of Ecclesiastical Usages.
  1] Of Usages in the Church they teach that those ought to be observed which may be observed without sin, and which are profitable unto tranquillity and good order in the Church, as particular holy days, festivals, and the like. 2] Nevertheless, concerning such things men are admonished that consciences are not to be burdened, as though such observance was necessary to salvation. 3] They are admonished also that human traditions instituted to propitiate God, to merit grace, and to make satisfaction for sins, are opposed to the Gospel and the doctrine of faith. Wherefore vows and traditions concerning meats and 4] days, etc., instituted to merit grace and to make satisfaction for sins, are useless and contrary to the Gospel.


id: ��+\�r���e��E
type: agc
name: Augsberg Confession
label: AGC16
content:
  # Augsberg Confession
  ## Article XVI: Of Civil Affairs.
  1] Of Civil Affairs they teach that lawful civil ordinances are good works of God, and that 2] it is right for Christians to bear civil office, to sit as judges, to judge matters by the Imperial and other existing laws, to award just punishments, to engage in just wars, to serve as soldiers, to make legal contracts, to hold property, to make oath when required by the magistrates, to marry a wife, to be given in marriage. 3] They condemn the Anabaptists who forbid these civil offices to Christians. 4] They condemn also those who do not place evangelical perfection in the fear of God and in faith, but in forsaking civil offices, for 5] the Gospel teaches an eternal righteousness of the heart. Meanwhile, it does not destroy the State or the family, but very much requires that they be preserved as ordinances of God, and that charity be practiced in such 6] ordinances. Therefore, Christians are necessarily bound to obey their own magistrates 7] and laws save only when commanded to sin; for then they ought to obey God rather than men. Acts 5, 29.


id:
  ��+\�{���r�\�
  F

type: agc
name: Augsberg Confession
label: AGC17
content:
  # Augsberg Confession
  ## Article XVII: Of Christ’s Return to Judgment.
  1] Also they teach that at the Consummation of the World Christ will appear for judgment, and 2] will raise up all the dead; He will give to the godly and elect eternal life and everlasting joys, 3] but ungodly men and the devils He will condemn to be tormented without end. 4] They condemn the Anabaptists, who think that there will be an end to the punishments of condemned men and devils. 5] They condemn also others who are now spreading certain Jewish opinions, that before the resurrection of the dead the godly shall take possession of the kingdom of the world, the ungodly being everywhere suppressed.


id: ��+\�{���r�]Ę�
type: agc
name: Augsberg Confession
label: AGC18
content:
  # Augsberg Confession
  ## Article XVIII: Of Free Will.
  1] Of Free Will they teach that man's will has some liberty to choose civil righteousness, and to work 2] things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness; since the natural man 3] receiveth not the things of the Spirit of God, 1 Cor. 2, 14; but this righteousness is wrought in the heart when the Holy Ghost is received 4] through the Word. These things are said in as many words by Augustine in his Hypognosticon, Book III: We grant that all men have a free will, free, inasmuch as it has the judgment of reason; not that it is thereby capable, without God, either to begin, or, at least, to complete aught in things pertaining to God, but only in works of this life, whether good 5] or evil. "Good" I call those works which spring from the good in nature, such as, willing to labor in the field, to eat and drink, to have a friend, to clothe oneself, to build a house, to marry a wife, to raise cattle, to learn divers useful arts, or whatsoever good 6] pertains to this life. For all of these things are not without dependence on the providence of God; yea, of Him and through Him they are and have their being. "Evil" 7] I call such works as willing to worship an idol, to commit murder, etc. 8] They condemn the Pelagians and others, who teach that without the Holy Ghost, by the power of nature alone, we are able to love God above all things; also to do the commandments of God as touching "the substance of the act." For, although nature is able in a manner to do the outward work, 9] (for it is able to keep the hands from theft and murder,) yet it cannot produce the inward motions, such as the fear of God, trust in God, chastity, patience, etc.


id: ��+\�x������
type: agc
name: Augsberg Confession
label: AGC19
content:
  # Augsberg Confession
  ## Article XIX: Of the Cause of Sin.
  Of the Cause of Sin they teach that, although God does create and preserve nature, yet the cause of sin is the will of the wicked, that is, of the devil and ungodly men; which will, unaided of God, turns itself from God, as Christ says John 8, 44: When he speaketh a lie, he speaketh of his own.


id: ��+\�x����k6
type: agc
name: Augsberg Confession
label: AGC2
content:
  # Augsberg Confession
  ## Article II: Of Original Sin.
  1] Also they teach that since the fall of Adam all men begotten in the natural way are born with sin, that is, without the fear of God, without trust in God, and with 2] concupiscence; and that this disease, or vice of origin, is truly sin, even now condemning and bringing eternal death upon those not born again through Baptism and the Holy Ghost. 3] They condemn the Pelagians and others who deny that original depravity is sin, and who, to obscure the glory of Christ's merit and benefits, argue that man can be justified before God by his own strength and reason.


id: ��+\�w5��"���
type: agc
name: Augsberg Confession
label: AGC20
content:
  # Augsberg Confession
  ## Article XX: Of Good Works.
  1] Our teachers are falsely accused of forbidding Good Works. 2] For their published writings on the Ten Commandments, and others of like import, bear witness that they have taught to good purpose concerning all estates and duties of life, as to what estates of life and what works in every calling be pleasing to God. 3] Concerning these things preachers heretofore taught but little, and urged only childish and needless works, as particular holy‐days, particular fasts, brotherhoods, pilgrimages, services in honor of saints, the use of rosaries, monasticism, and such like. 4] Since our adversaries have been admonished of these things, they are now unlearning them, and do not preach these unprofitable works as heretofore. 5] Besides, they begin to mention faith, of which there was heretofore marvelous silence. 6] They teach that we are justified not by works only, but they conjoin faith and works, and say that we are justified by faith and works. 7] This doctrine is more tolerable than the former one, and can afford more consolation than their old doctrine. 8] Forasmuch, therefore, as the doctrine concerning faith, which ought to be the chief one in the Church, has lain so long unknown, as all must needs grant that there was the deepest silence in their sermons concerning the righteousness of faith, while only the doctrine of works was treated in the churches, our teachers have instructed the churches concerning faith as follows:— 9] First, that our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith when we believe that we are received into favor for Christ's sake, who alone has been set forth the Mediator and Propitiation, 1 Tim. 2, 5, in order that the Father may be reconciled through Him. 10] Whoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength, although Christ has said of Himself: I am the Way, the Truth, and the Life. John 14, 6. 11] This doctrine concerning faith is everywhere treated by Paul, Eph. 2, 8: By grace are ye saved through faith; and that not of your selves; it is the gift of God, not of works, etc. 12] And lest any one should craftily say that a new interpretation of Paul has been devised by us, this entire matter is supported by the testimonies of the Fathers. For 13] Augustine, in many volumes, defends grace and the righteousness of faith, over against the merits of works. 14] And Ambrose, in his De Vocatione Gentium, and elsewhere, teaches to like effect. For in his De Vocatione Gentium he says as follows: Redemption by the blood of Christ would become of little value, neither would the preeminence of man's works be superseded by the mercy of God, if justification, which is wrought through grace, were due to the merits going before, so as to be, not the free gift of a donor, but the reward due to the laborer. 15] But, although this doctrine is despised by the inexperienced, nevertheless God‐fearing and anxious consciences find by experience that it brings the greatest consolation, because consciences cannot be set at rest through any works, but only by faith, when they take the sure ground that for Christ's sake they have a reconciled God. As Paul teaches Rom. 5, 1: 16] Being justified by faith, we have peace with God. 17] This whole doctrine is to be referred to that conflict of the terrified conscience, neither can it be understood apart from that conflict. Therefore 18] inexperienced and profane men judge ill concerning this matter, who dream that Christian righteousness is nothing but civil and philosophical righteousness. 19] Heretofore consciences were plagued with the doctrine of works, they did not hear the consolation from the Gospel. 20] Some persons were driven by conscience into the desert, into monasteries hoping there to merit grace by a monastic life. 21] Some also devised other works whereby to merit grace and make satisfaction for sins. 22] Hence there was very great need to treat of, and renew, this doctrine of faith in Christ, to the end that anxious consciences should not be without consolation but that they might know that grace and forgiveness of sins and justification are apprehended by faith in Christ. 23] Men are also admonished that here the term "faith" does not signify merely the knowledge of the history, such as is in the ungodly and in the devil, but signifies a faith which believes, not merely the history, but also the effect of the history—namely, this article: the forgiveness of sins, to wit, that we have grace, righteousness, and forgiveness of sins through Christ. 24] Now he that knows that he has a Father gracious to him through Christ, truly knows God; he knows also that God cares for him, and calls upon God; in a word, he is not 25] without God, as the heathen. For devils and the ungodly are not able to believe this article: the forgiveness of sins. Hence, they hate God as an enemy, call not upon Him, 26] and expect no good from Him. Augustine also admonishes his readers concerning the word "faith," and teaches that the term "faith" is accepted in the Scriptures not for knowledge such as is in the ungodly but for confidence which consoles and encourages the terrified mind. 27] Furthermore, it is taught on our part that it is necessary to do good works, not that we should trust to merit grace by them, but because it is the will of God. 28] It is only by faith that forgiveness of sins is apprehended, and that, for nothing. 29] And because through faith the Holy Ghost is received, hearts are renewed and endowed with new affections, so as to be able to bring forth good works. 30] For Ambrose says: Faith is the mother of a good will and right doing. 31] For man's powers without the Holy Ghost are full of ungodly affections, and are too weak to do works which are good in God's sight. 32] Besides, they are in the power of the devil who impels men to divers sins, 33] to ungodly opinions, to open crimes. This we may see in the philosophers, who, although they endeavored to live an honest life could not succeed, 34] but were defiled with many open crimes. Such is the feebleness of man when he is without faith and without the Holy Ghost, and governs himself only by human strength. 35] Hence it may be readily seen that this doctrine is not to be charged with prohibiting good works, but rather the more to be commended, because it shows how we are enabled to do good works. 36] For without faith human nature can in no wise do the works of the First or of the Second Commandment. 37] Without faith it does not call upon God, nor expect anything from God, nor bear the cross, but seeks, and trusts in, man's help. 38] And thus, when there is no faith and trust in God all manner of lusts and human devices rule in the heart. 39] Wherefore Christ said, John 15, 5: Without Me ye can do nothing; 40] and the Church sings:  Lacking Thy divine favor, There is nothing found in man, Naught in him is harmless.


id: ��+\�w5��"�%?�
type: agc
name: Augsberg Confession
label: AGC21
content:
  # Augsberg Confession
  ## Article XXI: Of the Worship of the Saints.
  1] Of the Worship of Saints they teach that the memory of saints may be set before us, that we may follow their faith and good works, according to our calling, as the Emperor may follow the example of David in making war to drive away the Turk from his country. 2] For both are kings. But the Scripture teaches not the invocation of saints or to ask help of saints, since it sets before us the one Christ as the Mediator, Propitiation, High Priest, and Intercessor. 3] He is to be prayed to, and has promised that He will hear our prayer; and this worship He approves above all, to wit, that in all afflictions He be called upon, 1 John 2, 1: 4] If any man sin, we have an Advocate with the Father, etc. 5] This is about the Sum of our Doctrine, in which, as can be seen, there is nothing that varies from the Scriptures, or from the Church Catholic, or from the Church of Rome as known from its writers. This being the case, they judge harshly who insist that our teachers be regarded as heretics. 6] There is, however, disagreement on certain Abuses, which have crept into the Church without rightful authority. And even in these, if there were some difference, there should be proper lenity on the part of bishops to bear with us by reason of the Confession which we have now reviewed; because even the Canons are not so severe as to demand the same rites everywhere, neither, at any time, have the rites of all churches been the same; 7] although, among us, in large part, the ancient rites are diligently observed. 8] For it is a false and malicious charge that all the ceremonies, all the things instituted of old, are abolished in our churches. 9] But it has been a common complaint that some abuses were connected with the ordinary rites. These, inasmuch as they could not be approved with a good conscience, have been to some extent corrected.


id: ��+\�w5��"�y�6
type: agc
name: Augsberg Confession
label: AGC22
content:
  # Augsberg Confession
  ## Article XXII: Of Both Kinds in the Sacrament.
  1] To the laity are given Both Kinds in the Sacrament of the Lord's Supper, because this usage has the commandment of the Lord in Matt. 26, 27: Drink ye all of it, 2] where Christ has manifestly commanded concerning the cup that all should drink. 3] And lest any man should craftily say that this refers only to priests, Paul in 1 Cor. 11, 27 recites an example from which it appears that the whole congregation did use both kinds. 4] And this usage has long remained in the Church, nor is it known when, or by whose authority, it was changed; although Cardinal Cusanus mentions the time 5] when it was approved. Cyprian in some places testifies that the blood was given to the people. 6] The same is testified by Jerome, who says: The priests administer the Eucharist, and distribute the blood of Christ to the people. Indeed, Pope Gelasius 7] commands that the Sacrament be not divided (dist. II., De Consecratione, cap. Comperimus). 8] Only custom, not so ancient, has it otherwise. But it is evident 9] that any custom introduced against the commandments of God is not to be allowed, as the Canons witness (dist. III., cap. Veritate, and the following chapters). 10] But this custom has been received, not only against the Scripture, but also against the old Canons 11] and the example of the Church. Therefore, if any preferred to use both kinds of the Sacrament, they ought not to have been compelled with offense to their consciences to do otherwise. And because the division 12] of the Sacrament does not agree with the ordinance of Christ, we are accustomed to omit the procession, which hitherto has been in use.


id: ��+\�|��p�i���
type: agc
name: Augsberg Confession
label: AGC23
content:
  # Augsberg Confession
  ## Article XXIII: Of the Marriage of Priests.
  1] There has been common complaint concerning the examples of priests who were not chaste. 2] For that reason also Pope Pius is reported to have said that there were certain causes why marriage was taken away from priests, but that there were far weightier ones why it ought to be given back; for so Platina writes. 3] Since, therefore, our priests were desirous to avoid these open scandals, they married wives, and taught that it was lawful for them to contract matrimony. First, because 4] Paul says, 1 Cor. 7, 2. 9: To avoid fornication, let every man have his own wife. Also: It is better to marry than to burn. Secondly 5] Christ says, Matt. 19, 11: All men cannot receive this saying, where He teaches that not all men are fit to lead a single life; for God created man for procreation, Gen. 1, 28. 6] Nor is it in man's power, without a singular gift and work of God, to alter this creation. [For it is manifest, and many have confessed that no good, honest, chaste life, no Christian, sincere, upright conduct has resulted (from the attempt), but a horrible, fearful unrest and torment of conscience has been felt by many until the end.] Therefore, 7] those who are not fit to lead a single life ought to 8] contract matrimony. For no man's law, no vow, can annul the commandment and ordinance of God. For these reasons 9] the priests teach that it is lawful for them to marry wives. 10] It is also evident that in the ancient Church priests were married men. 11] For Paul says, 1 Tim. 3, 2, that a bishop should be chosen who is the husband of one wife. 12] And in Germany, four hundred years ago for the first time, the priests were violently compelled to lead a single life, who indeed offered such resistance that the Archbishop of Mayence, when about to publish the Pope's decree concerning this matter, was almost killed in the tumult raised by the enraged priests. 13] And so harsh was the dealing in the matter that not only were marriages forbidden for the future, but also existing marriages were torn asunder, contrary to all laws, divine and human, contrary even to the Canons themselves, made not only by the Popes, but by most celebrated Synods. [Moreover, many God‐fearing and intelligent people in high station are known frequently to have expressed misgivings that such enforced celibacy and depriving men of marriage (which God Himself has instituted and left free to men) has never produced any good results, but has brought on many great and evil vices and much iniquity.) 14] Seeing also that, as the world is aging, man's nature is gradually growing weaker, it is well to guard that no more vices steal into Germany. 15] Furthermore, God ordained marriage to be a help against human infirmity. 16] The Canons themselves say that the old rigor ought now and then, in the latter times, to be relaxed because of the weakness of men; which it is to be wished were done also in this matter. 17] And it is to be expected that the churches shall at some time lack pastors if marriage is any longer forbidden. 18] But while the commandment of God is in force, while the custom of the Church is well known, while impure celibacy causes many scandals, adulteries, and other crimes deserving the punishments of just magistrates, yet it is a marvelous thing that in nothing is more cruelty exercised than against 19] the marriage of priests. God has given commandment to honor marriage. By the laws of all 20] well‐ordered commonwealths, even among the heathen, marriage is most highly honored. 21] But now men, and that, priests, are cruelly put to death, contrary to the intent of the Canons, for no other cause than 22] marriage. Paul, in 1 Tim. 4, 3, calls that a doctrine of devils which forbids marriage. 23] This may now be readily understood when the law against marriage is maintained by such penalties. 24] But as no law of man can annul the commandment of God, so neither can it be done by any vow. 25] Accordingly, Cyprian also advises that women who do not keep the chastity they have promised should marry. His words are these (Book I, Epistle XI): But if they be unwilling or unable to persevere, it is better for them to marry than to fall into the fire by their lusts; they should certainly give no offense to their brethren and sisters. 26] And even the Canons show some leniency toward those who have taken vows before the proper age, as heretofore has generally been the case.


id: ��+\�|��p�i�l��
type: agc
name: Augsberg Confession
label: AGC24
content:
  # Augsberg Confession
  ## Article XXIV: Of the Mass.
  1] Falsely are our churches accused of abolishing the Mass; for the Mass is retained among 2] us, and celebrated with the highest reverence. Nearly all the usual ceremonies are also preserved, save that the parts sung in Latin are interspersed here and there with German hymns, which have been added 3] to teach the people. For ceremonies are needed to this end alone that the unlearned 4] be taught [what they need to know of Christ]. And not only has Paul commanded to use in the church a language understood by the people 1 Cor. 14, 2. 9, but it has also been so ordained by man's law. 5] The people are accustomed to partake of the Sacrament together, if any be fit for it, and this also increases the reverence and devotion of public 6] worship. For none are admitted 7] except they be first examined. The people are also advised concerning the dignity and use of the Sacrament, how great consolation it brings anxious consciences, that they may learn to believe God, and to expect and ask of Him all that is good. 8] [In this connection they are also instructed regarding other and false teachings on the Sacrament.] This worship pleases God; such use of the Sacrament nourishes true devotion 9] toward God. It does not, therefore, appear that the Mass is more devoutly celebrated among our adversaries than among us. 10] But it is evident that for a long time this also has been the public and most grievous complaint of all good men that Masses have been basely profaned and applied to purposes of lucre. 11] For it is not unknown how far this abuse obtains in all the churches by what manner of men Masses are said only for fees or stipends, and how many celebrate them contrary to the Canons. 12] But Paul severely threatens those who deal unworthily with the Eucharist when he says, 1 Cor. 11, 27: Whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 13] When, therefore our priests were  admonished concerning this sin, Private Masses were discontinued among us, as scarcely any Private Masses were celebrated except for lucre's sake. 14] Neither were the bishops ignorant of these abuses, and if they had corrected them in time, there would now be less dissension. Heretofore, 15] by their own connivance, they suffered many corruptions to creep into the Church. Now, when it is too late, they begin to complain 16] of the troubles of the Church, while this disturbance has been occasioned simply by those abuses which were so manifest that they could be borne no longer. There have been great 17] dissensions concerning the Mass, concerning the Sacrament. 18] Perhaps the world is being punished for such long‐continued profanations of the Mass as have been tolerated in the churches for so many centuries by the very men who 19] were both able and in duty bound to correct them. For in the Ten Commandments it is written, Ex. 20, 7: The Lord will not hold him guiltless that taketh His name in vain. But since 20] the world began, nothing that God ever ordained seems to have been so abused for filthy lucre as the Mass. 21] There was also added the opinion which infinitely increased Private Masses, namely that Christ, by His passion, had made satisfaction for original sin, and instituted the Mass wherein an offering should be made for daily sins, 22] venial and mortal. From this has arisen the common opinion that the Mass 23] takes away the sins of the living and the dead by the outward act. Then they began to dispute whether one Mass said for many were worth as much as special Masses for individuals, and this brought forth that infinite multitude of Masses. [With this work men wished to obtain from God all that they needed, and in the mean time faith in Christ and the true worship were forgotten.] 24] Concerning these opinions our teachers have given warning that they depart from the Holy Scriptures and diminish the glory of the passion of Christ. For Christ's passion 25] was an oblation and satisfaction, not for original guilt only, but also for all other sins, as it is written to the Hebrews, 10, 10: 26] We are sanctified through the offering of Jesus Christ once for all. Also, 10, 14: 27] By one offering He hath perfected forever them that are sanctified. [It is an unheard‐of innovation in the Church to teach that Christ by His death made satisfaction only for original sin and not likewise for all other sin. Accordingly it is hoped that everybody will understand that this error has not been reproved without due reason.] 28] Scripture also teaches that we are justified before God through faith in Christ, when we believe that our sins are forgiven for Christ's sake. 29] Now if the Mass take away the sins of the living and the dead by the outward act justification comes of the work of Masses, and not of faith, which Scripture does not allow. 30] But Christ commands us, Luke 22, 19: This do in remembrance of Me; therefore the Mass was instituted that the faith of those who use the Sacrament should remember what benefits it receives through Christ, and cheer and comfort the anxious conscience. For to remember Christ is to remember His benefits, 31] and to realize that they are truly offered unto us. 32] Nor is it enough only to remember the history; for this also the Jews and the ungodly can remember. 33] Wherefore the Mass is to be used to this end, that there the Sacrament [Communion] may be administered to them that have need of consolation; as Ambrose says: Because I always sin, I am always bound to take the medicine. [Therefore this Sacrament requires faith, and is used in vain without faith.] 34] Now, forasmuch as the Mass is such a giving of the Sacrament, we hold one communion every holy‐day, and, if any desire the Sacrament, also on other days, when it is given to such as ask for it. 35] And this custom is not new in the Church; for the Fathers before Gregory make no mention of any private Mass, but of the common Mass [the Communion] they speak very much. Chrysostom says 36] that the priest stands daily at the altar, inviting some 37] to the Communion and keeping back others. And it appears from the ancient Canons that some one celebrated the Mass from whom all the other presbyters and deacons received the body of he Lord; for thus 38] the words of the Nicene Canon say: Let the deacons, according to their order, receive the Holy Communion after the presbyters, from the bishop or from a presbyter. 39] And Paul, 1 Cor. 11, 33, commands concerning the Communion: Tarry one for another, so that there may be a common participation. 40] Forasmuch, therefore, as the Mass with us has the example of the Church, taken from the Scripture and the Fathers, we are confident that it cannot be disapproved, especially since public ceremonies, for the most part like those hither to in use, are retained; only the number of Masses differs, which, because of very great and manifest abuses doubtless might be profitably reduced. 41] For in olden times, even in churches most frequented, the Mass was not celebrated every day, as the Tripartite History (Book 9, chap. 33) testifies: Again in Alexandria, every Wednesday and Friday the Scriptures are read, and the doctors expound them, and all things are done, except the solemn rite of Communion.


id: ��+\�wB�"��YM
type: agc
name: Augsberg Confession
label: AGC25
content:
  # Augsberg Confession
  ## Article XXV: Of Confession.
  1] Confession in the churches is not abolished among us; for it is not usual to give the body of the Lord, except to them that have been previously examined and absolved. And 2] the people are most carefully taught concerning faith in the absolution, about which formerly there 3] was profound silence. Our people are taught that they should highly prize the absolution, as being the voice of God, 4] and pronounced by God's command. The power of the Keys is set forth in its beauty and they are reminded what great consolation it brings to anxious consciences, also, that God requires faith to believe such absolution as a voice sounding from heaven, and that such faith in Christ truly obtains and receives the forgiveness of sins. Aforetime satisfactions were immoderately extolled; 5] of faith and the merit of Christ and the righteousness of faith no mention was made; wherefore, on this point, our churches are by no means to be blamed. For this even our adversaries must needs concede 6] to us that the doctrine concerning repentance has been most diligently treated and laid open by our teachers. 7] But of Confession they teach that an enumeration of sins is not necessary, and that consciences be not burdened with anxiety to enumerate all sins, for it is impossible to recount all sins, as the Psalm 19, 13 testifies: Who can understand his errors? Also Jeremiah, 17, 9: 8] The heart is deceitful; who can know it? But if no sins were forgiven, except those that are recounted, 9] consciences could never find peace; for very many sins they neither see 10] nor can remember. The ancient writers also testify that an enumeration is not necessary. For in the Decrees, Chrysostom is quoted, 11] who says thus: I say not to you that you should disclose yourself in public, nor that you accuse yourself before others, but I would have you obey the prophet who says: "Disclose thy way before God." Therefore confess your sins before God, the true Judge, with prayer. Tell your errors, not with the tongue, but with the memory of your conscience, etc. 12] And the Gloss (Of Repentance, Distinct. V, Cap. Consideret) admits that Confession is of human right only [not commanded by Scripture, but ordained by the Church]. 13] Nevertheless, on account of the great benefit of absolution, and because it is otherwise useful to the conscience, Confession is retained among us.


id: ��+\�wB�"����S
type: agc
name: Augsberg Confession
label: AGC26
content:
  # Augsberg Confession
  ## Article XXVI: Of the Distinction of Meats.
  1] It has been the general persuasion, not of the people alone, but also of those teaching in the churches, that making Distinctions of Meats, and like traditions of men, are works profitable to merit grace, and able to make satisfactions for sins. And that 2] the world so thought, appears from this, that new ceremonies, new orders, new holy‐days, and new fastings were daily instituted, and the teachers in the churches did exact these works as a service necessary to merit grace, and did greatly terrify men's consciences, if they should omit any of these things. 3] From this persuasion concerning traditions much detriment has resulted in the Church. 4] First, the doctrine of grace and of the righteousness of faith has been obscured by it, which is the chief part of the Gospel, and ought to stand out as the most prominent in the Church, in order that the merit of Christ may be well known, and faith, which believes that sins are forgiven for Christ's sake be exalted far above works. Wherefore Paul also lays 5] the greatest stress on this article, putting aside the Law and human traditions, in order to show that Christian righteousness is something else than such works, to wit, the faith which believes that sins 6] are freely forgiven for Christ's sake. But this doctrine of Paul has been almost wholly smothered by traditions, which have produced an opinion that, by making distinctions in meats and like services, 7] we must merit grace and righteousness. In treating of repentance, there was no mention made of faith; only those works of satisfaction were set forth; in these the entire repentance seemed to consist. 8] Secondly, these traditions have obscured the commandments of God, because traditions were placed far above the commandments of God. Christianity was thought to consist wholly in the observance of certain holydays, rites, fasts, and vestures. These 9] observances had won for themselves the exalted title of being the spiritual life and the perfect life. Meanwhile the commandments of God, according to 10] each one's calling, were without honor namely, that the father brought up his offspring, that the mother bore children, that the prince governed the commonwealth,—these were accounted works that were worldly and imperfect, and far below those glittering observances. And this error greatly tormented 11] devout consciences, which grieved that they were held in an imperfect state of life, as in marriage, in the office of magistrate; or in other civil ministrations; on the other hand, they admired the monks and such like, and falsely imagined that the observances of such men were more acceptable to God. 12] Thirdly, traditions brought great danger to consciences; for it was impossible to keep all traditions, and yet men judged these observances to be necessary acts of worship. Gerson writes that many fell 13] into despair, and that some even took their own lives, because they felt that they were not able to satisfy the traditions, and they had all the while not heard any consolation of the righteousness of faith and 14] grace. We see that the summists and theologians gather the traditions, and seek mitigations whereby to ease consciences, and yet they do not sufficiently unfetter, but sometimes entangle, consciences even more. 15] And with the gathering of these traditions, the schools and sermons have been so much occupied that they have had no leisure to touch upon Scripture, and to seek the more profitable doctrine of faith, of the cross, of hope, of the dignity of civil affairs of consolation of sorely tried consciences. 16] Hence Gerson and some other theologians have grievously complained that by these strivings concerning traditions they were prevented from giving attention to a better kind of doctrine. Augustine also forbids that men's consciences should be burdened 17] with such observances, and prudently advises Januarius that he must know that they are to be observed as things indifferent; for such are his words. 18] Wherefore our teachers must not be looked upon as having taken up this matter rashly or from hatred of the bishops, 19] as some falsely suspect. There was great need to warn the churches of these errors, which had arisen from misunderstanding the traditions. 20] For the Gospel compels us to insist in the churches upon the doctrine of grace, and of the righteousness of faith; which, however, cannot be understood, if men think that they merit grace by observances of their own choice. 21] Thus, therefore, they have taught that by the observance of human traditions we cannot merit grace or be justified, and hence we must not think such observances necessary acts of worship. 22] They add hereunto testimonies of Scripture. Christ, Matt. 15, 3, defends the Apostles who had not observed the usual tradition, which, however, evidently pertains to a matter not unlawful, but indifferent, and to have a certain affinity with the purifications of the Law, and says, 15, 9: In vain do they worship Me with the commandments of men. 23] He, therefore, does not exact an unprofitable service. Shortly after He adds: Not that which goeth into the mouth defileth a man. So also Paul, Rom. 14, 17: 24] The kingdom of God is not meat and drink. 25] Col. 2, 16: Let no man, therefore, judge you in meat, or in drink, or in respect of an holy‐day, or of the Sabbath‐day; also: If 26] ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances: Touch not, taste not, handle not! And Peter says, Acts 15, 10: Why 27] tempt ye God to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ 28] we shall be saved, even as they. Here Peter forbids to burden the consciences with many rites, 29] either of Moses or of others. And in 1 Tim. 4, 1. 3 Paul calls the prohibition of meats a doctrine of devils; for it is against the Gospel to institute or to do such works that by them we may merit grace, or as though Christianity could not exist without such service of God. 30] Here our adversaries object that our teachers are opposed to discipline and mortification of the flesh, as Jovinian. But the contrary may be learned 31] from the writings of our teachers. For they have always taught concerning the cross that it behooves Christians to bear afflictions. This is the true, 32] earnest, and unfeigned mortification, to wit, to be exercised with divers afflictions, and to be crucified with Christ. 33] Moreover, they teach that every Christian ought to train and subdue himself with bodily restraints, or bodily exercises and labors that neither satiety nor slothfulness tempt him to sin, but not that we may merit grace or make satisfaction for sins by such exercises. 34] And such external discipline ought to be urged at all times, not only on a few and set days. So Christ commands, 35] Luke 21, 34: Take heed lest your hearts 36] be overcharged with surfeiting; also Matt. 17, 21: This kind goeth not out but 37] by prayer and fasting. Paul also says, 1 Cor. 9, 27: I keep under my body and bring it into subjection. 38] Here he clearly shows that he was keeping under his body, not to merit forgiveness of sins by that discipline, but to have his body in subjection and fitted for spiritual things, and for the discharge of duty according 39] to his calling. Therefore, we do not condemn fasting in itself, but the traditions which prescribe certain days and certain meats, with peril of conscience, as though such works were a necessary service. 40] Nevertheless, very many traditions are kept on our part, which conduce to good order in the Church, as the Order of Lessons 41] in the Mass and the chief holy‐days. But, at the same time, men are warned that such observances do not justify before God, and that in such things it should not be made sin if they be omitted without offense. 42] Such liberty in human rites was not unknown to the Fathers. 43] For in the East they kept Easter at another time than at Rome, and when, on account of this diversity, the Romans accused the Eastern Church of schism, they were admonished by others 44] that such usages need not be alike everywhere. And Irenaeus says: Diversity concerning fasting does not destroy the harmony of faith; as also Pope Gregory intimates in Dist. XII, that such diversity does not violate the unity of the Church. 45] And in the Tripartite History, Book 9, many examples of dissimilar rites are gathered, and the following statement is made: It was not the mind of the Apostles to enact rules concerning holy‐days, but to preach godliness and a holy life [to teach faith and love].


id: ��+\�u�A���uZ
type: agc
name: Augsberg Confession
label: AGC27
content:
  # Augsberg Confession
  ## Article XXVII: Of Monastic Vows.
  1] What is taught on our part concerning Monastic Vows, will be better understood if it be remembered what has been the state of the monasteries, and how many things were daily done in those very monasteries, contrary to the Canons. 2] In Augustine's time they were free associations. Afterward, when discipline was corrupted, vows were everywhere added for the purpose of restoring discipline, as in a carefully planned prison. 3] Gradually, many other observances were added besides vows. 4] And these fetters were laid upon many before the lawful age, contrary to the Canons. 5] Many also entered into this kind of life through ignorance, being unable to judge their own strength, though they were of sufficient age. 6] Being thus ensnared, they were compelled to remain, even though some could have been freed by the kind provision of the Canons. 7] And this was more the case in convents of women than of monks, although more consideration should have been shown the weaker sex. 8] This rigor displeased many good men before this time, who saw that young men and maidens were thrown into convents for a living. They saw what unfortunate results came of this procedure, and what scandals were created, what snares were cast upon consciences! They were grieved 9] that the authority of the Canons in so momentous a matter was utterly set aside and despised. To 10] these evils was added such a persuasion concerning vows as, it is well known, in former times displeased even those monks who were more considerate. 11] They taught that vows were equal to Baptism; they taught that by this kind of life they merited forgiveness of sins and justification before God. 12] Yea, they added that the monastic life not only merited righteousness before God but even greater things, because it kept not only the precepts, but also the so‐called "evangelical counsels." 13] Thus they made men believe that the profession of monasticism was far better than Baptism, and that themonastic life was more meritorious than that of magistrates, than the life of pastors, and such like, who serve their calling in accordance with God's commands, without any man‐made services. 14] None of these things can be denied; for they appear in their own books. [Moreover, a person who has been thus ensnared and has entered a monastery learns little of Christ.] 15] What, then, came to pass in the monasteries? Aforetime they were schools of theology and other branches, profitable to the Church; and thence pastors and bishops were obtained. Now it is another thing. It is needless to rehearse what is known to all. 16] Aforetime they came together to learn; now they feign that it is a kind of life instituted to merit grace and righteousness; yea, they preach that it is a state of perfection, and they put it far above all other kinds of life ordained of God. 17] These things we have rehearsed without odious exaggerate ion, to the end that the doctrine of our teachers on this point might be better understood. 18] First, concerning such as contract matrimony, they teach on our part that it is lawful for all men who are not fitted for single life to contract matrimony, because vows cannot annul the ordinance and commandment of God. 19] But the commandment of God is 1 Cor. 7, 2: To avoid fornication, let every man have 20] his own wife. Nor is it the commandment only, but also the creation and ordinance of God, which forces those to marry who are not excepted by a singular work of God, according to the text Gen. 2, 18: It is not good 21] that the man should be alone. Therefore they do not sin who obey this commandment and ordinance of God. 22] What objection can be raised to this? Let men extol the obligation of a vow as much as they list, yet shall they not bring to pass that the vow 23] annuls the commandment of God. The Canons teach that the right of the superior is excepted in every vow; [that vows are not binding against the decision of the Pope;] much less, therefore, are these vows of force which are against the commandments of God. 24] Now, if the obligation of vows could not be changed for any cause whatever, the Roman Pontiffs could never have given dispensation for it is not lawful for man to annul an obligation which is simply 25] divine. But the Roman Pontiffs have prudently judged that leniency is to be observed in this obligation, and therefore 26] we read that many times they have dispensed from vows. The case of the King of Aragon who was called back from the monastery is well known, and there are also examples in our own times. [Now, if dispensations have been granted for the sake of securing temporal interests, it is much more proper that they be granted on account of the distress of souls.] 27] In the second place, why do our adversaries exaggerate the obligation or effect of a vow when, at the same time, they have not a word to say of the nature of the vow itself, that it ought to be in a thing possible, that it ought to be free, 28] and chosen spontaneously and deliberately? But it is not unknown to what extent perpetual chastity is in the power of man. 29] And how few are there who have taken the vow spontaneously and deliberately! Young maidens and men, before they are able to judge, are persuaded, and sometimes even compelled, to take the vow. Wherefore 30] it is not fair to insist so rigorously on the obligation, since it is granted by all that it is against the nature of a vow to take it without spontaneous and deliberate action. 31] Most canonical laws rescind vows made before the age of fifteen; for before that age there does not seem sufficient judgment in a person to decide concerning a perpetual life. 32] Another Canon, granting more to the weakness of man, adds a few years; for it forbids a vow to be made before the age of eighteen. 33] But which of these two Canons shall we follow? The most part have an excuse for leaving the monasteries, because most of them have taken the vows before they reached these ages. 34] Finally, even though the violation of a vow might be censured, yet it seems not forthwith to follow that the marriages of such persons must be dissolved. 35] For Augustine denies that they ought to be dissolved (XXVII. Quaest. I, Cap. Nuptiarum), and his authority is not lightly to be esteemed, although other men afterwards thought otherwise. 36] But although it appears that God's command concerning marriage delivers very many from their vows, yet our teachers introduce also another argument concerning vows to show that they are void. For every service of God, ordained and chosen of men without the commandment of God to merit justification and grace, is wicked, as Christ says Matt. 15, 9: 37] In vain do they worship Me with the commandments of men. And Paul teaches everywhere that righteousness is not to be sought from our own observances and acts of worship, devised by men, but that it comes by faith to those who believe that they are received by God into grace for Christ's sake. 38] But it is evident that monks have taught that services of man's making satisfy for sins and merit grace and justification. What else is this than to detract from the glory of Christ and to obscure and deny the righteousness of faith? 39] It follows, therefore, that the vows thus commonly taken have been wicked services, and, consequently, are void. For a wicked vow, taken against the commandment of God, is not valid; for (as the Canon says) no vow ought to bind men to wickedness. 41] Paul says, Gal. 5, 4: Christ is become of no effect unto you, whosoever of you are justified by the Law, ye are fallen from grace. 42] To those, therefore, who want to be justified by their vows Christ is made of no effect, and they fall from grace. 43] For also these who ascribe justification to vows ascribe to their own works that which properly belongs to the glory of Christ. 44] Nor can it be denied, indeed, that the monks have taught that, by their vows and observances, they were justified, and merited forgiveness of sins, yea, they invented still greater absurdities, saying 45] that they could give others a share in their works. If any one should be inclined to enlarge on these things with evil intent, how many things could he bring together whereof even the monks are now ashamed! 46] Over and above this, they persuaded men that services of man's making were a state of Christian perfection. 47] And is not this assigning justification to works? 48] It is no light offense in the Church to set forth to the people a service devised by men, without the commandment of God, and to teach that such service justifies men. For the righteousness of faith, which chiefly ought to be taught in the Church, is obscured when these wonderful angelic forms of worship, with their show of poverty, humility, and celibacy, are cast before the eyes of men. 49] Furthermore, the precepts of God and the true service of God are obscured when men hear that only monks are in a state of perfection. For Christian perfection is to fear God from the heart, and yet to conceive great faith, and to trust that for Christ's sake we have a God who has been reconciled, to ask of God, and assuredly to expect His aid in all things that, according to our calling, are to be done; and meanwhile, to be diligent in outward good works, 50] and to serve our calling. In these things consist the true perfection and the true service of God. It does not consist in celibacy, or in begging, or in vile apparel. 51] But the people conceive many pernicious opinions from the false commendations of monastic life. 52] They hear celibacy praised above measure; therefore they lead their married life with offense to their consciences. 53] They hear that only beggars are perfect; therefore they keep their possessions and do business with offense to their consciences. 54] They hear that it is an evangelical counsel not to seek revenge; therefore some in private life are not afraid to take revenge, for they hear that it is but a counsel, and 55] not a commandment. Others judge that the Christian cannot properly hold a civil office or be a magistrate. 56] There are on record examples of men who, forsaking marriage and the administration of the Commonwealth, have hid themselves in monasteries. This 57] they called fleeing from the world, and seeking a kind of life which would be more pleasing to God. Neither did they see that God ought to be served in those commandments which He Himself has given and not in commandments 58] devised by men. A good and perfect kind of life is that which has for it the commandment of God. 59] It is necessary to admonish men of these things. 60] And before these times, Gerson rebukes this error of the monks concerning perfection, and testifies that in his day it was a new saying that the monastic life is a state of perfection. 61] So many wicked opinions are inherent in the vows, namely, that they justify, that they constitute Christian perfection, that they keep the counsels and commandments, that they have works of supererogation. All these things, since they are false and empty, make vows null and void.


id: ��+\�u�A����5D
type: agc
name: Augsberg Confession
label: AGC28
content:
  # Augsberg Confession
  ## Article XXVIII: Of Ecclesiastical Power.
  1] There has been great controversy concerning the Power of Bishops, in which some have awkwardly confounded the power of the Church 2] and the power of the sword. And from this confusion very great wars and tumults have resulted, while the Pontiffs, emboldened by the power of the Keys, not only have instituted new services and burdened consciences with reservation of cases and ruthless excommunications, but have also undertaken to transfer the kingdoms of this world, 3] and to take the Empire from the Emperor. These wrongs have long since been rebuked in the Church 4] by learned and godly men. Therefore our teachers, for the comforting of men's consciences, were constrained to show the difference between the power of the Church and the power of the sword, and taught that both of them, because of God's commandment, are to be held in reverence and honor, as the chief blessings of God on earth. 5] But this is their opinion, that the power of the Keys, or the power of the bishops, according to the Gospel, is a power or commandment of God, to preach the Gospel, to remit and retain sins, and to administer Sacraments. 6] For with this commandment Christ sends forth His Apostles, John 20, 21 sqq.: As My Father hath sent Me, even so send I you. Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained. 7] Mark 16, 15: Go preach the Gospel to every creature. 8] This power is exercised only by teaching or preaching the Gospel and administering the Sacraments, according to their calling either to many or to individuals. For thereby are granted, not bodily, but eternal things, as eternal righteousness, the Holy Ghost, eternal life. 9] These things cannot come but by the ministry of the Word and the Sacraments, as Paul says, Rom. 1, 16: The Gospel is the power of God unto salvation to every one that believeth. 10] Therefore, since the power of the Church grants eternal things, and is exercised only by the ministry of the Word, it does not interfere with civil government; no more than the art of singing interferes with civil government. 11] For civil government deals with other things than does the Gospel. The civil rulers defend not minds, but bodies and bodily things against manifest injuries, and restrain men with the sword and bodily punishments in order to preserve civil justice and peace. 12] Therefore the power of the Church and the civil power must not be confounded. The power of the Church has its own commission to teach the Gospel and 13] to administer the Sacraments. Let it not break into the office of another; let it not transfer the kingdoms of this world; let it not abrogate the laws of civil rulers; let it not abolish lawful obedience; let it not interfere with judgments concerning civil ordinances or contracts; let it not prescribe laws to civil rulers concerning the form of the Commonwealth. 14] As Christ says, John 18, 36: My kingdom is not of this world; 15] also Luke 12, 14: Who made Me a judge or a divider over you? 16] Paul also says, Phil. 3, 20: Our citizenship is in heaven; 17] 2 Cor. 10, 4: The weapons of our warfare are not carnal, but mighty through God to the casting down of imaginations. 18] After this manner our teachers discriminate between the duties of both these powers, and command that both be honored and acknowledged as gifts and blessings of God. 19] If bishops have any power of the sword, that power they have, not as bishops, by the commission of the Gospel, but by human law having received it of kings and emperors for the civil administration of what is theirs. This, however, is another office than the ministry of the Gospel. 20] When, therefore, the question is concerning the jurisdiction of bishops, civil authority must be distinguished from 21] ecclesiastical jurisdiction. Again, according to the Gospel or, as they say, by divine right, there belongs to the bishops as bishops, that is, to those to whom has been committed the ministry of the Word and the Sacraments, no jurisdiction except to forgive sins, to judge doctrine, to reject doctrines contrary to the Gospel, and to exclude from the communion of the Church wicked men, whose wickedness is known, and this without human force, 22] simply by the Word. Herein the congregations of necessity and by divine right must obey them, according to Luke 10, 16: He that heareth you heareth Me. 23] But when they teach or ordain anything against the Gospel, then the congregations have a commandment of God prohibiting obedience, Matt. 7, 15: Beware of false prophets; 24] Gal. 1, 8: Though an angel from heaven preach any other gospel, let him be accursed; 25] 2 Cor. 13, 8: We can do nothing against the truth, but for the truth. 26] Also: The power which the Lord hath given me to edification, and not to destruction. 27] So, also, the Canonical Laws command (II. Q. VII. Cap., Sacerdotes, and Cap. Oves). 28] And Augustine (Contra Petiliani Epistolam): Neither must we submit to Catholic bishops if they chance to err, or hold anything contrary to the Canonical Scriptures of God. 29] If they have any other power or jurisdiction, in hearing and judging certain cases, as of matrimony or of tithes, etc., they have it by human right, in which matters princes are bound, even against their will, when the ordinaries fail, to dispense justice to their subjects for the maintenance of peace. 30] Moreover, it is disputed whether bishops or pastors have the right to introduce ceremonies in the Church, and to make laws concerning meats, holy‐days and grades, that is, orders of ministers, etc. 31] They that give this right to the bishops refer to this testimony John 16, 12. 13: I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth. 32] They also refer to the example of the Apostles, who commanded to abstain from blood and from things strangled, Acts 15, 29. 33] They refer to the Sabbath‐day as having been changed into the Lord's Day, contrary to the Decalog, as it seems. Neither is there any example whereof they make more than concerning the changing of the Sabbath‐day. Great, say they, is the power of the Church, since it has dispensed with one of the Ten Commandments! 34] But concerning this question it is taught on our part (as has been shown above) that bishops have no power to decree anything against the Gospel. The Canonical Laws teach the same thing (Dist. IX). 35] Now, it is against Scripture to establish or require the observance of any traditions, to the end that by such observance we may make satisfaction for sins, or merit grace and righteousness. 36] For the glory of Christ's merit suffers injury when, by such observances, 37] we undertake to merit justification. But it is manifest that, by such belief, traditions have almost infinitely multiplied in the Church, the doctrine concerning faith and the righteousness of faith being meanwhile suppressed. For gradually more holy‐days were made, fasts appointed, new ceremonies and services in honor of saints instituted, because the authors of such things thought that by these works they were meriting 38] grace. Thus in times past the Penitential Canons increased, whereof we still see some traces in the satisfactions. 39] Again, the authors of traditions do contrary to the command of God when they find matters of sin in foods, in days, and like things, and burden the Church with bondage of the law, as if there ought to be among Christians, in order to merit justification a service like the Levitical, the arrangement of which God had committed to the Apostles and bishops. 40] For thus some of them write; and the Pontiffs in some measure seem to be misled by the example 41] of the law of Moses. Hence are such burdens, as that they make it mortal sin, even without offense to others, to do manual labor on holy‐days, a mortal sin to omit the Canonical Hours, that certain foods defile the conscience that fastings are works which appease God that sin in a reserved case cannot be forgiven but by the authority of him who reserved it; whereas the Canons themselves speak only of the reserving of the ecclesiastical penalty, and not of the reserving of the guilt. 42] Whence have the bishops the right to lay these traditions upon the Church for the ensnaring of consciences, when Peter, Acts 15, 10, forbids to put a yoke upon the neck of the disciples, and Paul says, 2 Cor. 13, 10, that the power given him was to edification not to destruction? Why, therefore, do they increase sins by these traditions? 43] But there are clear testimonies which prohibit the making of such traditions, as though they merited grace or were necessary to 44] salvation. Paul says, Col. 2, 16‐23: Let no man judge you in meat, or in drink, or in respect of an holy‐day, or of the new moon, or of the Sabbath‐days. 45] If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances (touch not; taste not; handle not, which all are to perish with the using) after the commandments and doctrines of men! which things have indeed a show of wisdom. 46] Also in Titus 1, 14 he openly forbids traditions: Not giving heed to Jewish fables and commandments of men that turn from the truth. 47] And Christ, Matt. 15, 14. 13, says of those who require traditions: Let them alone; they be blind leaders of the blind; 48] and He rejects such services: Every plant which My heavenly Father hath not planted shall be plucked up. 49] If bishops have the right to burden churches with infinite traditions, and to ensnare consciences, why does Scripture so often prohibit to make, and to listen to, traditions? Why does it call them "doctrines of devils"? 1 Tim. 4, 1. Did the Holy Ghost in vain forewarn of these things? 50] Since, therefore, ordinances instituted as things necessary, or with an opinion of meriting grace, are contrary to the Gospel, it follows that it is not lawful for any bishop 51] to institute or exact such services. For it is necessary that the doctrine of Christian liberty be preserved in the churches, namely, that the bondage of the Law is not necessary to justification, as it is written in the Epistle to the Galatians, 5, 1: Be not entangled again with the yoke of bondage. 52] It is necessary that the chief article of the Gospel be preserved, to wit, that we obtain grace freely by faith in Christ, and not for certain observances or acts of worship devised by men. 53] What, then, are we to think of the Sunday and like rites in the house of God? To this we answer that it is lawful for bishops or pastors to make ordinances that things be done orderly in the Church, not that thereby we should merit grace or make satisfaction for sins, or that consciences be bound to judge them necessary services, and to think that it is a sin to break them 54] without offense to others. So Paul ordains, 1 Cor. 11, 5, that women should cover their heads in the congregation, 1 Cor. 14, 30, that interpreters be heard in order in the church, etc. 55] It is proper that the churches should keep such ordinances for the sake of love and tranquillity, so far that one do not offend another, that all things be done in the churches in order, and without confusion, 1 Cor. 14, 40; comp. Phil. 2, 14; 56] but so that consciences be not burdened to think that they are necessary to salvation, or to judge that they sin when they break them without offense to others; as no one will say that a woman sins who goes out in public with her head uncovered provided only that no offense be given. 57] Of this kind is the observance of the Lord's Day, Easter, Pentecost, and like holy‐days and 58] rites. For those who judge that by the authority of the Church the observance of the Lord's Day instead of the Sabbath‐day was ordained as a thing necessary, 59] do greatly err. Scripture has abrogated the Sabbath‐day; for it teaches that, since the Gospel has been revealed, all the ceremonies of Moses can be omitted. And 60] yet, because it was necessary to appoint a certain day, that the people might know when they ought to come together, it appears that the Church designated the Lord's Day for this purpose; and this day seems to have been chosen all the more for this additional reason, that men might have an example of Christian liberty, and might know that the keeping neither of the Sabbath nor of any other day is necessary. 61] There are monstrous disputations concerning the changing of the law, the ceremonies of the new law, the changing of the Sabbath‐day, which all have sprung from the false belief that there must needs be in the Church a service like to the Levitical, and that Christ had given commission to the Apostles and bishops to devise new ceremonies as necessary to 62] salvation. These errors crept into the Church when the righteousness of faith was not taught clearly enough. 63] Some dispute that the keeping of the Lord's Day is not indeed of divine right, but in a manner so. They prescribe concerning holy‐days, how far it is lawful to work. What else 64] are such disputations than snares of consciences? For although they endeavor to modify the traditions, yet the mitigation can never be perceived as long as the opinion remains that they are necessary, which must needs remain where the righteousness of faith and Christian liberty are not known. 65] The Apostles commanded Acts 15, 20 to abstain from blood. Who does now observe it? And yet they that do it not sin not; for not even the Apostles themselves wanted to burden consciences with such bondage; but they forbade it for a time, to avoid offense. 66] For in this decree we must perpetually consider what the aim of the Gospel is. 67] Scarcely any Canons are kept with exactness, and from day to day many go out of use even among those who are the most zealous advocates of traditions. 68] Neither can due regard be paid to consciences unless this mitigation be observed, that we know that the Canons are kept without holding them to be necessary, and that no harm is done consciences, even though traditions go out of use. 69] But the bishops might easily retain the lawful obedience of the people if they would not insist upon the observance of such traditions as cannot be kept with a good conscience. 70] Now they command celibacy; they admit none unless they swear that they will not teach 71] the pure doctrine of the Gospel. The churches do not ask that the bishops should restore concord at the expense of their honor; which, nevertheless, 72] it would be proper for good pastors to do. They ask only that they would release unjust burdens which are new and have been received contrary to the custom of the Church Catholic. 73] It may be that in the beginning there were plausible reasons for some of these ordinances; and yet they are not adapted to later times. 74] It is also evident that some were adopted through erroneous conceptions. Therefore it would be befitting the clemency of the Pontiffs to mitigate them now, because such a modification does not shake the unity of the Church. For many human traditions have been changed in process of time, 75] as the Canons themselves show. But if it be impossible to obtain a mitigation of such observances as cannot be kept without sin, we are bound to follow the apostolic rule, Acts 5, 29, which commands us to obey God rather than men. 76] Peter, 1 Pet. 5, 3, forbids bishops to be lords, and to rule over the churches. 77] It is not our design now to wrest the government from the bishops, but this one thing is asked, namely, that they allow the Gospel to be purely taught, and that they relax some few observances which 78] cannot be kept without sin. But if they make no concession, it is for them to see how they shall give account to God for furnishing, by their obstinacy, a cause for schism.


id: ��+\�p���)��*�
type: agc
name: Augsberg Confession
label: AGC3
content:
  # Augsberg Confession
  ## Article III: Of the Son of God.
  1] Also they teach that the Word, that is, the Son of God, did assume the human nature in 2] the womb of the blessed Virgin Mary, so that there are two natures, the divine and the human, inseparably enjoined in one Person, one Christ, true God and true man, who was born of the Virgin Mary, truly suffered, was crucified, dead, and 3] buried, that He might reconcile the Father unto us, and be a sacrifice, not only for original guilt, but also for all actual sins of men. 4] He also descended into hell, and truly rose again the third day; afterward He ascended into heaven that He might sit on the right hand of the Father, and forever reign and have dominion over all creatures, and sanctify 5] them that believe in Him, by sending the Holy Ghost into their hearts, to rule, comfort, and quicken them, and to defend them against the devil and the power of sin. 6] The same Christ shall openly come again to judge the quick and the dead, etc., according to the Apostles' Creed.


id: ��+\�p���)��'g0
type: agc
name: Augsberg Confession
label: AGC4
content:
  # Augsberg Confession
  ## Article IV: Of Justification.
  1] Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for 2] Christ's sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ's sake, who, by His death, has made satisfaction for our sins. 3] This faith God imputes for righteousness in His sight. Rom. 3 and 4.


id: ��+\�}�^j�ȯ
type: agc
name: Augsberg Confession
label: AGC5
content:
  # Augsberg Confession
  ## Article V: Of the Ministry.
  1] That we may obtain this faith, the Ministry of Teaching the Gospel and administering the Sacraments was instituted. For through the Word and Sacraments, as through instruments, 2] the Holy Ghost is given, who works faith; where and when it pleases God, in them that hear 3] the Gospel, to wit, that God, not for our own merits, but for Christ's sake, justifies those who believe that they are received into grace for Christ's sake. 4] They condemn the Anabaptists and others who think that the Holy Ghost comes to men without the external Word, through their own preparations and works.


id: ��+\�}�^j�~��
type: agc
name: Augsberg Confession
label: AGC6
content:
  # Augsberg Confession
  ## Article VI: Of New Obedience.
  1] Also they teach that this faith is bound to bring forth good fruits, and that it is necessary to do good works commanded by God, because of God's will, but that we should not rely on those works to merit justification 2] before God. For remission of sins and justification is apprehended by faith, as also the voice of Christ attests: When ye shall have done all these things, say: We are unprofitable servants. Luke 17, 10. The same is also taught by 3] the Fathers. For Ambrose says: It is ordained of God that he who believes in Christ is saved, freely receiving remission of sins,  without works, by faith alone.


id: ��+\�x��.�<kZY
type: agc
name: Augsberg Confession
label: AGC7
content:
  # Augsberg Confession
  ## Article VII: Of the Church.
  1] Also they teach that one holy Church is to continue forever. The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments are rightly administered. 2] And to the true unity of the Church it is enough to agree concerning the doctrine of the Gospel and 3] the administration of the Sacraments. Nor is it necessary that human traditions, that is, rites or ceremonies, instituted by men, should be everywhere alike. 4] As Paul says: One faith, one Baptism, one God and Father of all, etc. Eph. 4, 5. 6.


id: ��+\�x��.�=h�
type: agc
name: Augsberg Confession
label: AGC8
content:
  # Augsberg Confession
  ## Article VIII: What the Church Is.
  1] Although the Church properly is the congregation of saints and true believers, nevertheless, since in this life many hypocrites and evil persons are mingled therewith, it is lawful to use Sacraments administered by evil men, according to the saying of Christ: The Scribes and 2] the Pharisees sit in Moses' seat, etc. Matt. 23, 2. Both the Sacraments and Word are effectual by reason of the institution and commandment of Christ, notwithstanding they be administered by evil men. 3] They condemn the Donatists, and such like, who denied it to be lawful to use the ministry of evil men in the Church, and who thought the ministry of evil men to be unprofitable and of none effect.


id: ��+\�q~��y�6Ǟ:
type: agc
name: Augsberg Confession
label: AGC9
content:
  # Augsberg Confession
  ## Article IX: Of Baptism.
  1] Of Baptism they teach that it is necessary 2] to salvation, and that through Baptism is offered the grace of God, and that children are to be baptized who, being offered to God through Baptism are received into God's grace. 3] They condemn the Anabaptists, who reject the baptism of children, and say that children are saved without Baptism.


id: ��+\�q~��y�7�s
type: agc
name: Augsberg Confession
label: AGC
content:
  # Augsberg Confession
  ## Conclusion.
  1] These are the chief articles which seem to be in controversy. For although we might have spoken of more abuses, yet, to avoid undue length, we have set forth the chief points, from which the rest may be readily judged. 2] There have been great complaints concerning indulgences, pilgrimages, and the abuse of excommunications. The parishes have been vexed in many ways by the dealers in indulgences. There were endless contentions between the pastors and the monks concerning the parochial right, confessions, burials, sermons on extraordinary occasions, and 3] innumerable other things. Issues of this sort we have passed over so that the chief points in this matter, having been briefly set forth, might be the more readily understood. 4] Nor has anything been here said or adduced to the reproach of any one. 5] Only those things have been recounted whereof we thought that it was necessary to speak, in order that it might be understood that in doctrine and ceremonies nothing has been received on our part against Scripture or the Church Catholic. For it is manifest that we have taken most diligent care that no new and ungodly doctrine should creep into our churches. 6] The above articles we desire to present in accordance with the edict of Your Imperial Majesty, in order to exhibit our Confession and let men see a summary of the doctrine of our teachers. 7] If there is anything that any one might desire in this Confession, we are ready, God willing, to present ampler information according to the Scriptures.


id:
  ���K�r�DF
  zG�

type: hc
name: Heidelberg
label: LD1-HC1
content:
  ### 1. Q. What is your only comfort in life and in death?

  **A**. That I am not my own,<sup>1</sup> but belong—body and soul, in life and in death<sup>2</sup>—to my faithful Savior, Jesus Christ.<sup>3</sup>He has fully paid for all my sins with his precious blood,<sup>4</sup> and has delivered me from the tyranny of the devil<sup>5</sup>. He also watches over me in such a way<sup>6</sup> that not a hair can fall from my head without the will of my Father in heaven;<sup>7</sup> in fact, all things must work together for my salvation<sup>8</sup>. Because I belong to him, Christ, by his Holy Spirit, also assures me of eternal life<sup>9</sup> and makes me wholeheartedly willing and ready from now on to live for him.<sup>10</sup>

  <sup>1</sup> [1 Cor. 6:19-20](/get-passage/1+Corinthians+6:19-20)
  <sup>2</sup> [Rom. 14:7-9](/get-passage/Romans+14:7-9)
  <sup>3</sup> [1 Cor. 3:23](/get-passage/1+Corinthians+3:23); [Titus 2:14](/get-passage/Titus+2:14)
  <sup>4</sup> [1 Pet. 1:18-19](/get-passage/1+Peter+1:18-19); [1 John 1:7-9](/get-passage/1+John+1:7-9); [2:2](/get-passage/1+John+2:2)
  <sup>5</sup> [John 8:34-36](/get-passage/John+8:34-36); [Heb. 2:14-15](/get-passage/Hebrews+2:14-15); [1 John 3:1-11](/get-passage/1+John+3:1-11)
  <sup>6</sup> [John 6:39-40](/get-passage/John+6:39-40); [10:27-30](/get-passage/John+10:27-30); [2 Thess. 3:3](/get-passage/2+Thessalonians+3:3); [1 Pet. 1:5](/get-passage/1+Peter+1:5)
  <sup>7</sup> [Matt. 10:29-31](/get-passage/Matthew+10:29-31); [Luke 21:16-18](/get-passage/Luke+21:16-18)
  <sup>8</sup> [Rom. 8:28](/get-passage/Romans+8:28)
  <sup>9</sup> [Rom. 8:15-16](/get-passage/Romans+8:15-16); [2 Cor. 1:21-22](/get-passage/2+Corinthians+1:21-22); [5:5](/get-passage/2+Corinthians+5:5); [Eph. 1:13-14](/get-passage/Ephesians+1:13-14)
  <sup>10</sup> [Rom. 8:1-17](/get-passage/Romans+8:1-17)


id: ���L5{h����~��
type: hc
name: Heidelberg
label: LD1-HC2
content:
  ### 2. Q. How many things must you know to live and die in the joy of this comfort?

  **A**. Three: first, how great my sin and misery are;<sup>1</sup> second, how I am delivered from all my sins and misery;<sup>2</sup> third, how I am to thank God for such deliverance.<sup>3</sup>

  <sup>1</sup> [Rom. 3:9-10](/get-passage/Romans+3:9-10); [1 John 1:10](/get-passage/1+John+1:10)
  <sup>2</sup> [John 17:3](/get-passage/John+17:3); [Acts 4:12](/get-passage/Acts+4:12); [10:43](/get-passage/Acts+10:43)
  <sup>3</sup> [Matt. 5:16](/get-passage/Matthew+5:16); [Rom. 6:13](/get-passage/Romans+6:13); [Eph. 5:8-10](/get-passage/Ephesians+5:8-10); [2 Tim. 2:15](/get-passage/2+Timothy+2:15); [1 Pet. 2:9-10](/get-passage/1+Peter+2:9-10)


id: ���LP~���J$��
type: hc
name: Heidelberg
label: LD2-HC3
content:
  ### 3. Q. How do you come to know your misery?

  **A**.The law of God tells me.<sup>1</sup>

  <sup>1</sup> [Rom. 3:20](/get-passage/Romans+3:20); [7:7-25](/get-passage/Romans+7:7-25)


id: ���Ll{Ǐ4����h�
type: hc
name: Heidelberg
label: LD2-HC4
content:
  ### 4. Q. What does God’s law require of us?

  **A**. Christ teaches us this in summary in [Matthew 22:37-40](/get-passage/Matthew+22:37-40): “You shall love the Lord your God with all your heart and with all your soul and with all your mind, and with all your strength.”<sup>1</sup> This is the greatest and first commandment. And a second is like it: “You shall love your neighbor as yourself.”<sup>2</sup> On these two commandments hang all the Law and the Prophets.

  <sup>1</sup> [Deut. 6:5](/get-passage/Deuteronomy+6:5)
  <sup>2</sup> [Lev. 19:18](/get-passage/Leviticus+19:18)


id: ���L�y ��ٮc<��
type: hc
name: Heidelberg
label: LD2-HC5
content:
  ### 5. Q. Can you live up to all this perfectly?

  **A**. No.<sup>1</sup> I am inclined by nature to hate God and my neighbor.<sup>2</sup>

  <sup>1</sup> [Rom. 3:9-20, 23](/get-passage/Romans+3:9-23); [1 John 1:8, 10](/get-passage/1+John+1:8-10)
  <sup>2</sup> [Gen. 6:5](/get-passage/Genesis+6:5); [Jer. 17:9](/get-passage/Jeremiah+17:9); [Rom. 7:23-24](/get-passage/Romans+7:23-24); [8:7](/get-passage/Romans+8:7); [Eph. 2:1-3](/get-passage/Ephesians+2:1-3); [Titus 3:3](/get-passage/Titus+3:3)


id: ���L�x���J^y�B�
type: hc
name: Heidelberg
label: LD3-HC6
content:
  ### 6. Q. Did God create man so wicked and perverse?

  **A**. No. God created man good<sup>1</sup> and in his own image,<sup>2</sup> that is, in true righteousness and holiness,<sup>3</sup> so that he might truly know God his creator,<sup>4</sup> love him with all his heart, and live with God in eternal happiness, for his praise and glory.<sup>5</sup>

  <sup>1</sup> [Gen. 1:31](/get-passage/Genesis+1:31)
  <sup>2</sup> [Gen. 1:26-27](/get-passage/Genesis+1:26-27)
  <sup>3</sup> [Eph. 4:24](/get-passage/Ephesians+4:24)
  <sup>4</sup> [Col. 3:10](/get-passage/Colossians+3:10)
  <sup>5</sup> [Ps. 8](/get-passage/Psalms+8)


id: ���L�w$�r�O۽ݧ
type: hc
name: Heidelberg
label: LD3-HC7
content:
  ### 7. Q. Then where does man’s corrupt nature come from?

  **A**. From the fall and disobedience of our first parents, Adam and Eve, in Paradise.<sup>1</sup> This fall has so poisoned our nature<sup>2</sup> that we are all conceived and born in sin.<sup>3</sup>

  <sup>1</sup> [Gen. 3](/get-passage/Genesis+3)
  <sup>2</sup> [Rom. 5:12, 18-19](/get-passage/Romans+5:12-19)
  <sup>3</sup> [Ps. 51:5](/get-passage/Psalms+51:5)


id: ���L�ra��11*��y
type: hc
name: Heidelberg
label: LD3-HC8
content:
  ### 8. Q. But are we so corrupt that we are totally unable to do any good and inclined toward all evil?

  **A**. Yes,<sup>1</sup> unless we are born again by the Spirit of God.<sup>2</sup>

  <sup>1</sup> [Gen. 6:5](/get-passage/Genesis+6:5); [8:21](/get-passage/Genesis+8:21); [Job 14:4](/get-passage/Job+14:4); [Isa. 53:6](/get-passage/Isaiah+53:6)
  <sup>2</sup> [John 3:3-5](/get-passage/John+3:3-5)


id: ���L�+�:d�ZH�
type: hc
name: Heidelberg
label: LD4-HC9
content:
  ### 9. Q. But doesn’t God do man an injustice by requiring in his law what man is unable to do?

  **A**. No, God created man with the ability to keep the law.<sup>1</sup> Man, however, at the instigation of the devil,<sup>2</sup> in willful disobedience,<sup>3</sup> robbed himself and all his descendants of these gifts.<sup>4</sup>

  <sup>1</sup> [Gen. 1:31](/get-passage/Genesis+1:1); [Eph. 4:24](/get-passage/Ephesians+4:24)
  <sup>2</sup> [Gen. 3:13](/get-passage/Genesis+3:13); [John 8:44](/get-passage/John+8:44)
  <sup>3</sup> [Gen. 3:6](/get-passage/Genesis+3:6)
  <sup>4</sup> [Rom. 5:12, 18, 19](/get-passage/Romans+5:12-19)


id: ���MxQ�����Է
type: hc
name: Heidelberg
label: LD4-HC10
content:
  ### 10. Q. Will God permit such disobedience and rebellion to go unpunished?

  **A**. Certainly not. He is terribly angry with the sin we are born with as well as our actual sins. God will punish them by a just judgment both now and in eternity,<sup>1</sup> having declared: “Cursed is everyone who does not observe and obey all the things written in the book of the law.”<sup>2</sup>

  <sup>1</sup> [Ex. 34:7](/get-passage/Exodus+34:7); [Ps. 5:4-6](/get-passage/Psalms+5:4-6); [Nah. 1:2](/get-passage/Nahum+1:2); [Rom. 1:18](/get-passage/Romans+1:18); [Eph. 5:6](/get-passage/Ephesians+5:6); [Heb. 9:27](/get-passage/Hebrews+9:27)
  <sup>2</sup> [Gal. 3:10](/get-passage/Galatians+3:10); [Deut. 27:26](/get-passage/Deuteronomy+27:26)


id: ���M*y�"/ �o9�
type: hc
name: Heidelberg
label: LD4-HC11
content:
  ### 11. Q. But isn’t God also merciful?

  **A**. God is certainly merciful,<sup>1</sup> but he is also just.<sup>2</sup> His justice demands that sin, committed against his supreme majesty, be punished with the supreme penalty—eternal punishment of body and soul.<sup>3</sup>

  <sup>1</sup> [Ex. 34:6-7](/get-passage/Exodus+34:6-7); [Ps. 103:8-9](/get-passage/Psalms+103:8-9)
  <sup>2</sup> [Ex. 34:7](/get-passage/Exodus+34:7); [Deut. 7:9-11](/get-passage/Deuteronomy+7:9-11); [Ps. 5:4-6](/get-passage/Psalms+5:4-6); [Heb. 10:30-31](/get-passage/Hebrews+10:30-31)
  <sup>3</sup> [Matt. 25:35-46](/get-passage/Matthews+25:35-46)


id: ���MCv��q�q�F
type: hc
name: Heidelberg
label: LD5-HC12
content:
  ### 12. Q. According to God’s righteous judgment we deserve punishment both now and in eternity: how then can we escape this punishment and return to God’s favor?

  **A**. God requires that his justice be satisfied.<sup>1</sup> Therefore the claims of this justice must be paid in full, either by ourselves or by another.<sup>2</sup>

  <sup>1</sup> [Ex. 23:7](/get-passage/Exodus+23:7); [Rom. 2:1-11](/get-passage/Romans+2:1-11)
  <sup>2</sup> [Isa. 53:11](/get-passage/Isaiah+53:11); [Rom. 8:3-4](/get-passage/Romans+8:3-4)


id: ���M]rw�@?z��
type: hc
name: Heidelberg
label: LD5-HC13
content:
  ### 13. Q. Can we make this payment ourselves?

  **A**. Certainly not. Actually, we increase our debt every day.<sup>1</sup>

  <sup>1</sup> [Matt. 6:12](/get-passage/Matthew+6:12); [Rom. 2:4-5](/get-passage/Romans+2:4-5)


id:
  ���Mw
  ��ߛ�
  �

type: hc
name: Heidelberg
label: LD5-HC14
content:
  ### 14. Q.Can another creature—any at all—pay this debt for us?

  **A**. No. To begin with, God will not punish any other creature for what a human is guilty of.<sup>1</sup> Furthermore, no mere creature can bear the weight of God’s eternal wrath against sin and deliver others from it.<sup>2</sup>

  <sup>1</sup> [Ezek. 18:4](/get-passage/Ezekiel+18:4), [20](/get-passage/Ezekiel+18:20); [Heb. 2:14-18](/get-passage/Hebrews+2:14-18)
  <sup>2</sup> [Ps. 49:7-9](/get-passage/Psalms+49:7-9); [130:3](/get-passage/Psalms+130:3)


id: ���M�{δuPw%Tľ
type: hc
name: Heidelberg
label: LD5-HC15
content:
  ### 15. Q.What kind of mediator and deliverer should we look for  then?

  **A**. One who is a true<sup>1</sup> and righteous<sup>2</sup> man, yet more powerful than all creatures, that is, one who is also true God.<sup>3</sup>

  <sup>1</sup> [Rom. 1:3](/get-passage/Romans+1:3); [1 Cor. 15:21](/get-passage/1+Corinthians+15:21); [Heb. 2:17](/get-passage/Hebrews+2:17)
  <sup>2</sup> [Isa. 53:9](/get-passage/Isaiah+53:9); [2 Cor. 5:21](/get-passage/2+Corinthians+5:21); [Heb. 7:26](/get-passage/Hebrews+7:26)
  <sup>3</sup> [Isa. 7:14](/get-passage/Isaiah+7:14); [9:6](/get-passage/Isaiah+9:6); [Jer. 23:6](/get-passage/Jeremiah+23:6); [John 1:1](/get-passage/John+1:1)


id: ���M�w/��H����)
type: hc
name: Heidelberg
label: LD6-HC16
content:
  ### 16. Q. Why must the mediator be a true and righteous man?

  **A**. Because God’s justice requires that human nature, which has sinned, must pay for its sin;<sup>1</sup> but a sinner could never pay for others.<sup>2</sup>

  <sup>1</sup> [Rom. 5:12, 15](/get-passage/Romans+5:12-15); [1 Cor. 15:21](/get-passage/1+Corinthians+15:21); [Heb. 2:14-16](/get-passage/Hebrews+2:14-16)
  <sup>2</sup> [Heb. 7:26-27](/get-passage/Hebrews+7:26-27); [1 Pet. 3:18](/get-passage/1+Peter+3:18)


id: ���M�y,�Z��wB{
type: hc
name: Heidelberg
label: LD6-HC17
content:
  ### 17. Q. Why must he also be true God?

  **A**. So that, by the power of his divinity, he might bear in his humanity the weight of God’s wrath, and earn for us and restore to us righteousness and life.<sup>1</sup>

  <sup>1</sup> [Isa. 53](/get-passage/Isaiah+53); [John 3:16](/get-passage/John+3:16); [2 Cor. 5:21](/get-passage/2+Corinthians+5:21)


id: ���M�wr�y�@���
type: hc
name: Heidelberg
label: LD6-HC18
content:
  ### 18. Q. Then who is this mediator—true God and at the same time a true and righteous man?

  **A**. Our Lord Jesus Christ,<sup>1</sup> who was given to us for our complete deliverance and righteousness.<sup>2</sup>

  <sup>1</sup> [Matt. 1:21-23](/get-passage/Matthew+1:21-23); [Luke 2:11](/get-passage/Luke+2:11); [1 Tim. 2:5](/get-passage/1+Timothy+2:5)
  <sup>2</sup> [1 Cor. 1:30](/get-passage/1+Corinthians+1:30)


id: ���M�|�(�P���
type: hc
name: Heidelberg
label: LD6-HC19
content:
  ### 19. Q. How do you come to know this?

  **A**. The holy gospel tells me. God himself began to reveal the gospel already in Paradise;<sup>1</sup> later, he proclaimed it by the holy patriarchs<sup>2</sup> and prophets<sup>3</sup> and foreshadowed it by the sacrifices and other ceremonies of the law;<sup>4</sup> and finally he fulfilled it through his own beloved Son.<sup>5</sup>

  <sup>1</sup> [Gen. 3:15](/get-passage/Genesis+3:15)
  <sup>2</sup> [Gen. 22:18](/get-passage/Genesis+22:18); [49:10](/get-passage/Genesis+49:10)
  <sup>3</sup> [Isa. 53](/get-passage/Isaiah+53); [Jer. 23:5-6](/get-passage/Jeremiah+23:5-6); [Mic. 7:18-20](/get-passage/Micah+7:18-20); [Acts 10:43](/get-passage/Acts+10:43); [Heb. 1:1-2](/get-passage/Hebrews+1:1-2)
  <sup>4</sup> [Lev. 1-7](/get-passage/Leviticus+1); [John 5:46](/get-passage/John+5:46); [Heb. 10:1-10](/get-passage/Hebrews+10:1-10)
  <sup>5</sup> [Rom. 10:4](/get-passage/Romans+10:4); [Gal. 4:4-5](/get-passage/Galatians+4:4-5); [Col. 2:17](/get-passage/Colossians+2:17)


id:
  ���Nu��u��
  Z�P

type: hc
name: Heidelberg
label: LD7-HC20
content:
  ### 20. Q. Are all people then saved through Christ just as they were lost through Adam?

  **A**. No. Only those are saved who through true faith are grafted into Christ and accept all his benefits.<sup>1</sup>

  <sup>1</sup> [Matt. 7:14](/get-passage/Matthew+7:14); [John 3:16, 18](/get-passage/John+3:16-18), [36](/get-passage/Matthew+7:36); [Rom. 11:16-21](/get-passage/Romans+11:16-21)


id: ���N,w���O�G�
type: hc
name: Heidelberg
label: LD7-HC21
content:
  ### 21. Q. What is true faith?

  **A**. True faith is not only a sure knowledge by which I hold as true all that God has revealed to us in his Word;<sup>1</sup> it is also a wholehearted trust,<sup>2</sup> which the Holy Spirit works in me<sup>3</sup> by the gospel,<sup>4</sup> that God has freely granted, not only to others but to me also,<sup>5</sup> forgiveness of sins, eternal righteousness, and salvation.<sup>6</sup> These gifts are purely of grace, only because of Christ’s merit.<sup>7</sup>

  <sup>1</sup> [John 17:3](/get-passage/John+17:3), [17](/get-passage/John+17:17); [Heb. 11:1-3](/get-passage/Hebrews+11:1-3); [James 2:19](/get-passage/James+2:19)
  <sup>2</sup> [Rom. 4:18-21](/get-passage/Romans+4:18-21); [5:1](/get-passage/Romans+5); [10:10](/get-passage/Romans+10:10); [Heb. 4:14-16](/get-passage/Hebrews+4:14-16)
  <sup>3</sup> [Matt. 16:15-17](/get-passage/Matthew+16:15-17); [John 3:5](/get-passage/John+3:5); [Acts 16:14](/get-passage/Acts+16:14)
  <sup>4</sup> [Rom. 1:16](/get-passage/Romans+1:16); [10:17](/get-passage/Romans+10:17); [1 Cor. 1:21](/get-passage/1+Corinthians+1:21)
  <sup>5</sup> [Gal. 2:20](/get-passage/Galatians+2:20)
  <sup>6</sup> [Rom. 1:17](/get-passage/Romans+1:17); [Heb. 10:10](/get-passage/Hebrews+10:10)
  <sup>7</sup> [Rom. 3:21-26](/get-passage/Romans+3:21-26); [Gal. 2:16](/get-passage/Galatians+2:16); [Eph. 2:8-10](/get-passage/Ephesians+2:8-10)


