# reference

id: ��y]�x�8��Co
type: lbc
name: London Baptist Confession
label: LBC9
content:
  ## Chapter 9 - Free Will

  1. God has endowed human will with natural liberty and power to act on choices so that it is neither forced nor inherently bound by nature to do good or evil.<sup>1</sup>

  <sup>1</sup>[Matthew 17:12](/index.php/get-passage/Matthew+17:12); [James 1:14](/index.php/get-passage/James+1:14); [Deuteronomy 30:19](/index.php/get-passage/Deuteronomy+30:19)

  2. Humanity in the state of innocence had freedom and power to will and to do what was good and well-pleasing to God.<sup>2</sup>  Yet this condition was unstable, so that humanity could fall from it.<sup>3</sup>

  <sup>2</sup>[Ecclesiastes 7:29](/index.php/get-passage/Ecclesiastes+7:29)
  <sup>3</sup>[Genesis 3:6](/index.php/get-passage/Genesis+3:6)

  3. Humanity, by falling into a state of sin, has completely lost all ability to choose any spiritual good that accompanies salvation.<sup>4</sup>  Thus, people in their naturala state are absolutely opposed to spiritual good and dead in sin,<sup>5</sup> so that they cannot convert themselves by their own strength or prepare themselves for conversion.<sup>6</sup>

  awithout the Spirit
  <sup>4</sup>[Romans 5:6](/index.php/get-passage/Romans+5:6); [Romans 8:7](/index.php/get-passage/Romans+8:7)
  <sup>5</sup>[Ephesians 2:1-5](/index.php/get-passage/Ephesians+2:1-5)
  <sup>6</sup>[Titus 3:3-5](/index.php/get-passage/Titus+3:3-5); [John 6:44](/index.php/get-passage/John+6:44)

  4. When God converts sinners and transforms them into the state of grace, he frees them from their natural bondage to sin<sup>7</sup> and by his grace alone enables them to will and to do freely what is spiritually good.<sup>8</sup>  Yet because of their remaining corruption, they do not perfectly nor exclusively will what is good but also will what is evil.<sup>9</sup>

  <sup>7</sup>[Colossians 1:13](/index.php/get-passage/Colossians+1:13); [John 8:36](/index.php/get-passage/John+8:36)
  <sup>8</sup>[Philippians 2:13](/index.php/get-passage/Philippians+2:13)
  <sup>9</sup>[Romans 7:15-23](/index.php/get-passage/Romans+7:15-23)

  5. Only in the state of glory is the will made perfectly and unchangeably free toward good alone.<sup>10</sup>

  <sup>10</sup>[Ephesians 4:13](/index.php/get-passage/Ephesians+4:13)


id: ��y]�x�8��=�
type: lbc
name: London Baptist Confession
label: LBC
content:
  TO THE
  Judicious and Impartial
  READER

  Courteous Reader,

  It is now many years since divers of us (with other sober Christians then living and walking in the way of the Lord that we professe) did conceive our selves to be under a necessity of Publishing a Confession of our Faith, for the information, and satisfaction of those, that did not throughly understand what our principles were, or had entertained prejudices against our Profession, by reason of the strange representation of them, by some men of note, who had taken very wrong measures, and accordingly led others into misapprehensions, of us, and them: and this was first put forth about the year, 1643. in the name of seven Congregations then gathered in London; since which time, diverse impressions thereof have been dispersed abroad, and our end proposed, in good measure answered, inasmuch as many (and some of those men eminent, both for piety and learning) were thereby satisfied, that we were no way guilty of those Heterodoxies and fundamental errors, which had too frequently been charged upon us without ground, or occasion given on our part. And forasmuch, as that Confession is not now commonly to be had; and also that many others have since embraced the same truth which is owned therein; it was judged necessary by us to joyn together in giving a testimony to the world; of our firm adhering to those wholesome Principles, by the publication of this which is now in your hand.

  And forasmuch as our method, and manner of expressing our sentiments, in this, doth vary from the former (although the substance of the matter is the same) we shall freely impart to you the reason and occasion thereof. One thing that greatly prevailed with us to undertake this work, was (not only to give a full account of our selves, to those Christians that differ from us about the subject of Baptism, but also) the profit that might from thence arise, unto those that have any account of our labors, in their instruction, and establishment in the great truths of the Gospel; in the clear understanding, and steady belief of which, our comfortable walking with God, and fruitfulness before him, in all our ways, is most neerly concerned; and therefore we did conclude it necessary to expresse our selves the more fully, and distinctly; and also to fix on such a method as might be most comprehensive of those things which we designed to explain our sense, and belief of; and finding no defect, in this regard, in that fixed on by the assembly, and after them by those of the Congregational way, we did readily conclude it best to retain the same order in our present confession: and also, when we observed that those last mentioned, did in their confession (for reasons which seemed of weight both to themselves and others) choose not only to express their mind in words concurrent with the former in sense, concerning all those articles wherein they were agreed, but also for the most part without any variation of the terms we did in like manner conclude it best to follow their example in making use of the very same words with them both, in these articles (which are very many) wherein our faith and doctrine is the same with theirs, and this we did, the more abundantly, to manifest our consent with both, in all the fundamental articles of the Christian Religion, as also with many others, whose orthodox confessions have been published to the world; on behalf of the Protestants in divers Nations and Cities: and also to convince all, that we have no itch to clogge Religion with new words, but do readily acquiesce in that form of sound words, which hath been, in consent with the holy Scriptures, used by others before us; hereby declaring before God, Angels, & Men, our hearty agreement with them, in that wholesome Protestant Doctrine, which with so clear evidence of Scriptures they have asserted: some things indeed, are in some places added, some terms omitted, and some few changed, but these alterations are of that nature, as that we need not doubt, any charge or suspition of unsoundness in the faith, from any of our brethren upon the account of them.

  In those things wherein we differ from others, we have exprest our selves with all candor and plainness that none might entertain jealousie of ought secretly lodged in our breasts, that we would not the world should be acquainted with; yet we hope we have also observed those rules of modesty, and humility, as will render our freedom in this respect inoffensive, even to those whose sentiments are different from ours.

  We have also taken care to affix texts of Scripture, in the margin for the confirmation of each article in our confession; in which work we have studiously indeavoured to select such as are most clear and pertinent, for the proof of what is asserted by us: and our earnest desire is, that all into whose hands this may come, would follow that (never enough commended) example of the noble Bereans, who searched the Scriptures daily, that they might find out whether the things preached to them were so or not.

  There is one thing more which we sincerely professe, and earnestly desire credence in, viz. That contention is most remote from our design in all that we have done in this matter: and we hope the liberty of an ingenuous unfolding our principles, and opening our hearts unto our Brethren, with the Scripture grounds on which our faith and practise leanes, will by none of them be either denyed to us, or taken ill from us. Our whole design is accomplished, if we may obtain that Justice, as to be measured in our principles, and practise, and the judgement of both by others, according to what we have now published; which the Lord (whose eyes are as a flame of fire) knoweth to be the doctrine, which with our hearts we must firmly believe, and sincerely indeavour to conform our lives to. And oh that other contentions being laid asleep, the only care and contention of all upon whom the name of our blessed Redeemer is called, might for the future be, to walk humbly with their God, and in the exercise of all Love and Meekness towards each other, to perfect holyness in the fear of the Lord, each one endeavouring to have his conversation such as becometh the Gospel; and also suitable to his place and capacity vigorously to promote in others the practice of true Religion and undefiled in the sight of God and our Father. And that in this backsliding day, we might not spend our breath in fruitless complaints of the evils of others; but may every one begin at home, to reform in the first place our own hearts, and wayes; and then to quicken all that we may have influence upon, to the same work; that if the will of God were so, none might deceive themselves, by resting in, and trusting to, a form of Godliness, without the power of it, and inward experience of the efficacy of those truths that are professed by them.

  And verily there is one spring and cause of the decay of Religion in our day, which we cannot but touch upon, and earnestly urge a redresse of; and that is the neglect of the worship of God in Families, by those to whom the charge and conduct of them is committed. May not the grosse ignorance, and instability of many; with the prophaneness of others, be justly charged upon their Parents and Masters; who have not trained them up in the way wherein they ought to walk when they were young? but have neglected those frequent and solemn commands which the Lord hath laid upon them so to catechize, and instruct them, that their tender years might be seasoned with the knowledge of the truth of God as revealed in the Scriptures; and also by their own omission of Prayer, and other duties of Religion in their families, together with the ill example of their loose conversation, have inured them first to a neglect, and then contempt of all Piety and Religion? we know this will not excuse the blindness, or wickedness of any; but certainly it will fall heavy upon those that have thus been the occasion thereof; they indeed dye in their sins; but will not their blood be required of those under whose care they were, who yet permitted them to go on without warning, yea led them into the paths of destruction? and will not the diligence of Christians with respect to the discharge of these duties, in ages past, rise up in judgment against, and condemn many of those who would be esteemed such now?

  We shall conclude with our earnest prayer, that the God of all grace, will pour out those measures of his holy Spirit upon us, that the profession of truth may be accompanyed with the sound belief, and diligent practise of it by us; that his name may in all things be glorified, through Jesus Christ our Lord, Amen.


id: ��# ���8~����
type: 39a
name: Thirty-Nine Articles
label: 39A1
content:
  # 39-Articles
  ## Article 1 - Of Faith in the Holy Trinity
  There is but one living and true God, ever- lasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.


id:
  ��# �|
  ��굃�

type: 39a
name: Thirty-Nine Articles
label: 39A10
content:
  # 39-Articles
  ## Article 10 - Of Free-Will
  The condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God: Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.


id: ��# �sϫC�Y���
type: 39a
name: Thirty-Nine Articles
label: 39A11
content:
  # 39-Articles
  ## Article 11 - Of the Justification of Man
  We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings: Wherefore, that we are justified by Faith only is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.


id: ��# �sϫC�YC`
type: 39a
name: Thirty-Nine Articles
label: 39A12
content:
  # 39-Articles
  ## Article 12 - Of Good Works
  Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot put away our sins, and endure the severity of God’s Judgement; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit.


id: ��# �|���4(���
type: 39a
name: Thirty-Nine Articles
label: 39A13
content:
  # 39-Articles
  ## Article 13 - Of Works before Justification
  Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School-authors say) deserve grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.


id: ��# �|���4(�zzj
type: 39a
name: Thirty-Nine Articles
label: 39A14
content:
  # 39-Articles
  ## Article 14 - Of Works of Supererogation
  Voluntary Works besides, over, and above, God’s Commandments, which they call Works of Supererogation, cannot be taught without arrogancy and impiety: for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of bounden duty is required: whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants.


id: ��# �vT�6�D�6F
type: 39a
name: Thirty-Nine Articles
label: 39A15
content:
  # 39-Articles
  ## Article 15 - Of Christ alone without Sin
  Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clearly void, both in his flesh, and in his spirit. He came to be the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world, and sin, as Saint John saith, was not in him. But all we the rest, although baptized, and born again in Christ, yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.


id: ��# �vT�6�DP��
type: 39a
name: Thirty-Nine Articles
label: 39A16
content:
  # 39-Articles
  ## Article 16 - Of Sin after Baptism
  Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God we may arise again, and amend our lives. And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.


id:
  ��# �u��
  ��N)

type: 39a
name: Thirty-Nine Articles
label: 39A17
content:
  # 39-Articles
  ## Article 17 - Of Predestination and Election
  Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God be called according to God’s purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of his only-begotten Son Jesus Christ: they walk religiously in good works, and at length, by God’s mercy, they attain to everlasting felicity.

  As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God’s Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.

  Furthermore, we must receive God’s promises in such wise, as they be generally set forth to us in holy Scripture: and, in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God.


id:
  ��# �u��
  ����D

type: 39a
name: Thirty-Nine Articles
label: 39A18
content:
  # 39-Articles
  ## Article 18 - Of obtaining eternal Salvation only by the Name of Christ
  They also are to be had accursed that presume to say, That every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of Nature. For holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.


id: ��# �zǮf���l�
type: 39a
name: Thirty-Nine Articles
label: 39A19
content:
  # 39-Articles
  ## Article 19 - Of the Church
  The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ’s ordinance in all those things that of necessity are requisite to the same.

  As the Church of Jerusalem, Alexandria, and Antioch, have erred; so also the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith.


id: ��# �zǮf�����}
type: 39a
name: Thirty-Nine Articles
label: 39A2
content:
  # 39-Articles
  ## Article 2 - Of the Word or Son of God, which was made very Man
  The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man’s nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men.


id: ��# �w��GC�oD
type: 39a
name: Thirty-Nine Articles
label: 39A20
content:
  # 39-Articles
  ## Article 20 - Of the Authority of the Church
  The Church hath power to decree Rites or Ceremonies, and authority in Controversies of Faith: And yet it is not lawful for the Church to ordain any thing that is contrary to God’s Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.


id:
  ��# �w��GC
  B�

type: 39a
name: Thirty-Nine Articles
label: 39A21
content:
  # 39-Articles
  ## Article 21 - Of the Authority of General Councils
  General Councils may not be gathered together without the commandment and will of Princes. And when they be gathered together, (forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and Word of God,) they may err, and sometimes have erred, even in things pertaining unto God. Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of holy Scripture.


id:
  ��# �w��GC
  ��Q

type: 39a
name: Thirty-Nine Articles
label: 39A22
content:
  # 39-Articles
  ## Article 22 - Of Purgatory
  The Romish Doctrine concerning Purgatory, Pardons, Worshipping, and Adoration, as well of Images as of Reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.


id: ��# ���!NL���
type: 39a
name: Thirty-Nine Articles
label: 39A23
content:
  # 39-Articles
  ## Article 23 - Of Ministering in the Congregation
  It is not lawful for any man to take upon him the office of publick preaching, or ministering the Sacraments in the Congregation, before he be lawfully called, and sent to execute the same.

  And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have publick authority given unto them in the Congregation, to call and send Ministers into the Lord’s vineyard.


id: ��# ���!NL��_d
type: 39a
name: Thirty-Nine Articles
label: 39A24
content:
  # 39-Articles
  ## Article 24 - Of speaking in the Congregation in such a tongue as the people understandeth
  It is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church, to have publick Prayer in the Church, or to minister the Sacraments in a tongue not understanded of the people.


id:
  ��# �x�����
  �

type: 39a
name: Thirty-Nine Articles
label: 39A25
content:
  # 39-Articles
  ## Article 25 - Of the Sacraments
  Sacraments ordained of Christ be not only badges or tokens of Christian men’s profession, but rather they be certain sure witnesses, and effectual signs of grace, and God’s good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him.

  There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord.

  Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and the Lord’s Supper, for that they have not any visible sign or ceremony ordained of God.

  The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same they have a wholesome effect or operation: but they that receive them unworthily purchase to themselves damnation, as Saint Paul saith.


id: ��# �x����w�
type: 39a
name: Thirty-Nine Articles
label: 39A26
content:
  # 39-Articles
  ## Article 26 - Of the Unworthiness of the Ministers, which hinders not the effect of the Sacrament
  Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ’s, and do minister by his commission and authority, we may use their Ministry, both in hearing the Word of God, and in receiving of the Sacraments. Neither is the effect of Christ’s ordinance taken away by their wickedness, nor the grace of God’s gifts diminished from such as by faith and rightly do receive the Sacraments ministered unto them; which be effectual, because of Christ’s institution and promise, although they be ministered by evil men.

  Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences; and finally being found guilty, by just judgement be deposed.


id: ��# �t��^^�uF�x
type: 39a
name: Thirty-Nine Articles
label: 39A27
content:
  # 39-Articles
  ## Article 27 - Of Baptism
  Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or new Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.


id: ��# �t��^^�u���
type: 39a
name: Thirty-Nine Articles
label: 39A28
content:
  # 39-Articles
  ## Article 28 - Of the Lord’s Supper
  The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather is a Sacrament of our Redemption by Christ’s death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ.

  Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.

  The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper is Faith.

  The Sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped.


id: ��# �q����O��2
type: 39a
name: Thirty-Nine Articles
label: 39A29
content:
  # 39-Articles
  ## Article 29 - Of the Wicked which eat not the Body of Christ in the use of the Lord’s Supper
  The Wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the Body and Blood of Christ, yet in no wise are they partakers of Christ: but rather, to their condemnation, do eat and drink the sign or Sacrament of so great a thing.


id: ��# �q����O� q
type: 39a
name: Thirty-Nine Articles
label: 39A3
content:
  # 39-Articles
  ## Article 3 - Of the going down of Christ into Hell
  As Christ died for us, and was buried, so also is it to be believed, that he went down into Hell.


id: ��# �q����O�$%�
type: 39a
name: Thirty-Nine Articles
label: 39A30
content:
  # 39-Articles
  ## Article 30 - Of both kinds
  The Cup of the Lord is not to be denied to the Lay-people: for both the parts of the Lord’s Sacrament, by Christ’s ordinance and commandment, ought to be ministered to all Christian men alike.


id: ��# �|��F��4gs
type: 39a
name: Thirty-Nine Articles
label: 39A31
content:
  # 39-Articles
  ## Article 31 - Of the one Oblation of Christ finished upon the Cross
  The Offering of Christ once made is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.


id: ��# �|��F����
type: 39a
name: Thirty-Nine Articles
label: 39A32
content:
  # 39-Articles
  ## Article 32 - Of the Marriage of Priests
  Bishops, Priests, and Deacons, are not commanded by God’s Law, either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.


id: ��# �}���۷y\
type: 39a
name: Thirty-Nine Articles
label: 39A33
content:
  # 39-Articles
  ## Article 33 - Of Excommunicate Persons, how they are to be avoided
  That person which by open denunciation of the Church is rightly cut off from the unity of the Church, and excommunicated, ought to be taken of the whole multitude of the faithful, as an Heathen and Publican, until he be openly reconciled by penance, and received into the Church by a Judge that hath authority thereunto.


id: ��# �z��Zy|��=
type: 39a
name: Thirty-Nine Articles
label: 39A34
content:
  # 39-Articles
  ## Article 34 - Of the Traditions of the Church
  It is not necessary that Traditions and Ceremonies be in all places one, and utterly like; for at all times they have been divers, and may be changed according to the diversities of countries, times, and men’s manners, so that nothing be ordained against God’s Word. Whosoever through his private judgement, willingly and purposely, doth openly break the traditions and ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, (that others may fear to do the like,) as he that offendeth against the common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of the weak brethren.

  Every particular or national Church hath authority to ordain, change, and abolish, ceremonies or rites of the Church ordained only by man’s authority, so that all things be done to edifying.


id: ��# �z��Zy|őz
type: 39a
name: Thirty-Nine Articles
label: 39A35
content:
  # 39-Articles
  ## Article 35 - Of the Homilies
  The second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome Doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded of the people.

  Of the Names of the Homilies

  Of the right Use of the Church.
  Against peril of Idolatry.
  Of repairing and keeping clean of Churches.
  Of good Works: first of Fasting.
  Against Gluttony and Drunkenness.
  Against Excess of Apparel.
  Of Prayer.
  Of the Place and Time of Prayer.
  That Common Prayers and Sacraments ought to be ministered in a known tongue.
  Of the reverend estimation of God’s Word.
  Of Alms-doing.
  Of the Nativity of Christ.
  Of the Passion of Christ.
  Of the Resurrection of Christ.
  Of the worthy receiving of the Sacrament of the Body and Blood of Christ.
  Of the Gifts of the Holy Ghost.
  For the Rogation-days.
  Of the State of Matrimony.
  Of Repentance.
  Against Idleness.
  Against Rebellion.


id: ��# �x�f�U Dc
type: 39a
name: Thirty-Nine Articles
label: 39A36
content:
  # 39-Articles
  ## Article 36 - Of Consecration of Bishops and Ministers
  The Book of Consecration of Archbishops and Bishops, and Ordering of Priests and Deacons, lately set forth in the time of Edward the Sixth, and confirmed at the same time by authority of Parliament, doth contain all things necessary to such Consecration and Ordering: neither hath it any thing, that of itself is superstitious and ungodly. And therefore whosoever are consecrated or ordered according to the Rites of that Book, since the second year of the forenamed King Edward unto this time, or hereafter shall be consecrated or ordered according to the same Rites; we decree all such to be rightly, orderly, and lawfully consecrated and ordered.


id: ��# �x�f�U ��,
type: 39a
name: Thirty-Nine Articles
label: 39A37
content:
  # 39-Articles
  ## Article 37 - Of the Civil Magistrates
  The King’s Majesty hath the chief power in this Realm of England, and other his Dominions, unto whom the chief Government of all Estates of this Realm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to be, subject to any foreign Jurisdiction.
  Where we attribute to the King’s Majesty the chief government, by which Titles we understand the minds of some slanderous folks to be offended; we give not to our Princes the ministering either of God’s Word, or of the Sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testify; but that only prerogative, which we see to have been given always to all godly

  Princes in holy Scriptures by God himself; that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the civil sword the stubborn and evil-doers.

  The Bishop of Rome hath no jurisdiction in this Realm of England.

  The Laws of the Realm may punish Christian men with death, for heinous and grievous offences.

  It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars.


id: ��# �p��r8�i�=
type: 39a
name: Thirty-Nine Articles
label: 39A38
content:
  # 39-Articles
  ## Article 38 - Of Christian men’s Goods, which are not common
  The Riches and Goods of Christians are not common, as touching the right, title, and possession of the same, as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.


id: ��# �p��r8�i�o�
type: 39a
name: Thirty-Nine Articles
label: 39A39
content:
  # 39-Articles
  ## Article 39 - Of a Christian man’s Oath
  As we confess that vain and rash Swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle, so we judge, that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be done according to the Prophet’s teaching, in justice, judgement, and truth.


id:
  ��# ����D
  ���

type: 39a
name: Thirty-Nine Articles
label: 39A4
content:
  # 39-Articles
  ## Article 4 - Of the Resurrection of Christ
  Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of Man’s nature; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day.


id:
  ��# ����D
  ���

type: 39a
name: Thirty-Nine Articles
label: 39A5
content:
  # 39-Articles
  ## Article 5 - Of the Holy Ghost
  The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.


id:
  ��# ����D
  ����

type: 39a
name: Thirty-Nine Articles
label: 39A6
content:
  # 39-Articles
  ## Article 6 - Of the Sufficiency of the holy Scriptures for salvation
  Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation. In the name of the holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.

  Of the Names and Number of the Canonical Books
  Genesis
  Exodus
  Leviticus
  Numbers
  Deuteronomy
  Joshua
  Judges
  Ruth
  The First Book of Samuel
  The Second Book of Samuel
  The First Book of Kings
  The Second Book of Kings
  The First Book of Chronicles
  The Second Book of Chronicles
  The First Book of Esdras
  The Second Book of Esdras
  The Book of Esther
  The Book of Job
  The Psalms
  The Proverbs
  Ecclesiastes or Preacher
  Cantica, or Songs of Solomon
  Four Prophets the greater
  Twelve Prophets the less

  And the other Books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine; such are these following:

  The Third Book of Esdras
  The Fourth Book of Esdras
  The Book of Tobias
  The Book of Judith
  The rest of the Book of Esther
  The Book of Wisdom
  Jesus the Son of Sirach
  Baruch the Prophet
  The Song of the Three Children
  The Story of Susanna
  Of Bel and the Dragon
  The Prayer of Manasses
  The First Book of Maccabees
  The Second Book of Maccabees

  All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.


id: ��# �t��l�d���V
type: 39a
name: Thirty-Nine Articles
label: 39A7
content:
  # 39-Articles
  ## Article 7 - Of the Old Testament
  The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth; yet notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Moral.


id: ��# �t��l�d�v�)
type: 39a
name: Thirty-Nine Articles
label: 39A8
content:
  # 39-Articles
  ## Article 8 - Of the Three Creeds
  The Three Creeds, Nicene Creed, Athanasius’s Creed, and that which is commonly called the Apostles’ Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of holy Scripture.


id: ��# �} �ﴲ)M�
type: 39a
name: Thirty-Nine Articles
label: 39A9
content:
  # 39-Articles
  ## Article 9 - Of Original or Birth-sin
  Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it is the fault and corruption of the Nature of every man, that naturally is ingendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God’s wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in the Greek, "Φρόνημα σαρκὸς", which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.


id: ��%�arF�9�����
type: 1hc
name: First Helvetic Confession
label: 1HC1
content:
  # First Helvetic Confession
  ## Article 1 - Of Sacred Scripture
  The Canonical Scripture is the Word of God, handed down by the Holy Spirit, and proclaimed to the world through the prophets and apostles, is the most perfect and most ancient philosophy of all, and it alone perfectly contains all godliness and sound living.

  [2 Peter 1](/index.php/get-passage/2+Peter+1); [2 Timothy 3](/index.php/get-passage/2+Timothy+3).


id: ��%�f|"� I>~a6
type: 1hc
name: First Helvetic Confession
label: 1HC10
content:
  # First Hevetic Confession
  ## Article 10 - Of the Eternal Counsel of God to Redeem Man
  By this fault, man was subject to damnation and incurred the righteous indignation of God, and yet God the Father never ceased to take care of him. This is clear from the first promises, and the whole law (which exposes sin, but does not extinguish it) and from Christ who was ordained for this purpose and provision.

  [Genesis 3](/index.php/get-passage/Genesis+3); [Romans 7](/index.php/get-passage/Romans+7); [Ephesians 1](/index.php/get-passage/Ephesians+1).


id: ��%�f|"� I>�I
type: 1hc
name: First Helvetic Confession
label: 1HC2
content:
  # First Helvetic Confession
  ## Article 2 - Of the Interpretation of Scripture
  The interpretation of Scripture is to be sought from itself alone, so that it should be its own interpreter, governed by the rule of love and faith.

  [John 5](/index.php/get-passage/John+5); [Romans 12](/index.php/get-passage/Romans+12); [1 Corinthians 13](/index.php/get-passage/1+Corinthians+13); Christ does so in [Matthew 5](/index.php/get-passage/Matthew+5).


id: ��%�g}����`��
type: 1hc
name: First Helvetic Confession
label: 1HC3
content:
  # First Helvetic Confession
  ## Article 3 - Of the Ancient Fathers1
  Inasmuch as the Holy Fathers do not depart from this sort of interpretation, we receive them not only as interpreters of the Scriptures, but also as the chosen instruments of God.


id: ��%�g}����a�-�
type: 1hc
name: First Helvetic Confession
label: 1HC4
content:
  # First Hevetic Confession
  ## Article 4 - Of Human Traditions
  Regarding the rest of the traditions of men, no matter how attractive and accepted, whatever of these lead us astray, we answer with the Lord’s words: “They worship me in vain by teaching the doctrines of men.”

  [Isaiah 29](/index.php/get-passage/Isaiah+29); [Matthew 15](/index.php/get-passage/Matthew+15); [Mark 7](/index.php/get-passage/Mark+7); [1 Timothy 4](/index.php/get-passage/1+Timothy+4); [Titus 1](/index.php/get-passage/Titus+1).


id: ��%�h~���Rz��$~
type: 1hc
name: First Helvetic Confession
label: 1HC5
content:
  # First Hevetic Confession
  ## Article 5 - The Purpose of Scripture
  The principal intent of all canonical Scripture is that God is good to the human race, and that he has declared that goodness through Christ his Son. It is by faith alone that this goodness reaches us and is received, but is made effectual by love towards our neighbours.

  [Genesis 3](/index.php/get-passage/Genesis+3); [John 3](/index.php/get-passage/John+3); [Romans 8](/index.php/get-passage/Romans+8); [Ephesians 2](/index.php/get-passage/Ephesians+2); [1 John 4](/index.php/get-passage/1+John+4).


id: ��%�h~���Rz��F�
type: 1hc
name: First Helvetic Confession
label: 1HC6
content:
  # First Hevetic Confession
  ## Article 6 - Of God
  We thus speak of God, that he is of one substance: triune in persons, omnipotent. Just as he created all things by the Word, that is, his Son, out of nothing, so by his providence he governs, he preserves, and he cherishes all things righteously, truly and most wisely.

  [Genesis 1](/index.php/get-passage/Genesis+1); [Deuteronomy 6](/index.php/get-passage/Deuteronomy+6); [Matthew 28](/index.php/get-passage/Matthew+28); [Acts 17](/index.php/get-passage/Acts+17).


id:
  ��%�i{��l
  �
  ��

type: 1hc
name: First Helvetic Confession
label: 1HC7
content:
  # First Hevetic Confession
  ## Article 7 - Of Man and his Strength
  Man is the most perfect image of God on earth, having the primary place among the visible creatures, consists of soul and body, of which the body is mortal, and the soul immortal. He was created holy by God, but by his own fault fell into sin, and dragged the entire human race into that same ruin with him, and rendered them subject to the same calamity.

  [Genesis 1](/index.php/get-passage/Genesis+1); [Genesis 2](/index.php/get-passage/Genesis+2); [Genesis 3](/index.php/get-passage/Genesis+3); [Romans 5](/index.php/get-passage/Romans+5).


id:
  ��%�i{��l
  ����

type: 1hc
name: First Helvetic Confession
label: 1HC8
content:
  # First Hevetic Confession
  ## Article 8 - Of Original Sin
  This original sin so pervaded the whole human race, that by no means could the children of wrath and the enemies of God, be cured except by Christ. For if any good fruit survives here, constantly weakened by our sins, it turns for the worse. For the power of evil overcomes us, and does not permit us to pursue reason, nor to cultivate the godliness of our mind.

  [Psalm 51](/index.php/get-passage/Psalms+51); [Romans 8](/index.php/get-passage/Romans+8); [Ephesians 2](/index.php/get-passage/Ephesians+2).


id: ��%�j{`�_�6��ER
type: 1hc
name: First Helvetic Confession
label: 1HC9
content:
  # First Hevetic Confession
  ## Article 9 - Of Free Will
  To man we do attribute free will, that we experience the wanting and willing to do good and evil. Indeed, we may do evil of our own free will, but we do not embrace and pursue good, except by the grace of Christ, enlightened and impelled by his Spirit. “For it is God who works in us both to will and to do of his good pleasure.” Salvation is from God. Destruction is from us.

  [Hosea 13](/index.php/get-passage/Hosea+13); [Philippians 2](/index.php/get-passage/Philippians+2).


id: ��%�j{`�_�6��(
type: 1hc
name: First Helvetic Confession
label: 1HC
content:
  Historical Note
  This Confession was composed by a number of Swiss divines (Bullinager, Grynæus, Myconius, and others), delegated and assembled for the purpose, in the city of Basle, A.D. 1536. It is the first Confession which represented the faith of all the Reformed cantons of Switzerland; the preceding ones had merely a local authority. It is called the First Helvetic Confession to distinguish it from the Second Helvetic Confession (1566), which acquired still greater authority. It is also less aptly called the Second Confession of Basle (Conf. Basleensis Posterior), from the place of its composition and publication, in distinction from the First Confession of Basle, or of Mühlhausen (1534), which continued in force in these two cities. The Latin text was published first under the title: Ecclesiarum per Helvatiam Confessio Fidei summaria et generalis. It is reproduced in the Corpus et Syntagma, and in Niemeyer’s Collectio (pp. 115-122). The German text in the Swiss dialect was prepared by Leo Judæ, and is of equal authority with the Latin, although it is a free and enlarged translation.

  Philip Schaff

  # First Hevetic Confession
  ## Article 11 - Of Jesus Christ and that which is done by Christ
  This Christ is the true Son of God, true God, and true man. At the appointed time he took upon himself the whole man, made of soul and body, possessing in one individual person two unmixed natures, that he might restore to life us who were dead, and made us heirs of God, and so became our brother.

  John 16; Galatians 4; Hebrews 2; 2 John 1.
  He took the most holy flesh of the Godhead in union with ours, similar in all respects (with the exception of sin only, since it was necessary to be an unblemished sacrifice), born of the untouched Virgin Mary, cooperating with the Holy Spirit, and delivered it to death for the atonement of all sin.

  Luke 2; Hebrews 5; 1 John 2.
  In order that we might have a full and perfect hope and confidence of immortality, he placed his flesh, which was raised from the dead, in heaven at the right hand of his Almighty Father.

  1 Corinthians 15; Acts 1.
  There he sits, triumphant over death, sin, and hell; the conqueror and leader, our head, our true high priest at the right hand of the Father, defending our cause and pleading it perpetually, until he fashions us into the likeness to which we were created.2

  Romans 8; Ephesians 1; Ephesians 4.
  We thus wait for him who will come at the end of all ages, the true and just judge, who will pronounce the verdict on all flesh, which will be raised before that judgment, and who will lift up the godly above the heavens, and condemn the ungodly body and soul to eternal destruction.

  Daniel 7; John 5.
  As he alone is our mediator, intercessor, sacrifice, and the same High Priest, our Lord, and our King, so we recognize him alone, and we believe with all our hearts that he is our reconciliation, redemption, sanctification, atonement, wisdom, protection, and our only deliverer. We refuse all other means of life and salvation, except this Christ alone.

  Romans 3; 1 Corinthians 1; 1 Timothy 2; Hebrews 7.
  Article 12 - The Purpose of Preaching the Gospel
  Therefore, in all preaching of the gospel, it must be announced first and foremost that we are saved only by the mercy of God and the merit of Christ. In order that men may understand what need they have, their sins must always be pointed out to them most clearly through the law, and their remission by the death of Christ.

  Romans 5; 1 Timothy 1.
  Article 13 - The Christian and his Duty3
  We obtain these divine benefits, and the true sanctification of the Spirit of God, by mere faith in God, and not at all by own strength or merit.

  Romans 3; Galatians 2; Ephesians 2.
  Article 14 - Of Faith
  This sure and undoubted faith is the substance and apprehension of all things hoped for from the goodness of God. It comes from love itself, and it sprouts clearly the fruit of all virtues. We do not, however, attribute anything to these deeds, even if they are pious, but justification and salvation we attribute to the grace of God only.

  And this indeed is the only true worship of God: faith, without confidence in works, this is the most fruitful of works.

  Galatians 5; Hebrews 11.
  Article 15 - Of the Church
  The church is the holy assembly of all the saints and the spotless bride of Christ, whom Christ washes and purifies with his blood, and finally establishes and delivers her to her Father without spot or wrinkle, and together such stones are built upon the living rock.

  Although this church is known only to the eyes of God, yet by certain external rites, instituted by Christ himself, and by the Word of God as a public and legitimate discipline, it is not only seen and known, but is so established that no one (except by God’s singular privilege) is considered to be in it without them.

  Matthew 16; Matthew 28; Mark 16; Acts 10; Ephesians 5; 1 Peter 2.
  Article 16 - Of the Ministry of the Word
  And for this reason, we confess that the ministers of the church are God’s co-workers (which Paul also acknowledges), through whom he administers the knowledge of himself and the remission of sins, converts men to himself, raises them up, comforts them, even frightens them and judges them. However, in order to ascribe all the power and efficiency in these things to the Lord, let us ascribe the ministry to the ministers. For it is certain that this power and efficacy is not to be bound to any creature at all, but to be dispensed by the free condescension of God, how and to whom He wills. For there is no one who waters, nor who plants, but God who gives growth.4

  Luke 1; John 20; 1 Corinthians 3; 1 Corinthians 14; 2 Corinthians 6.
  Article 17 - The Power of the Church
  But the very authority of the word, and of feeding the Lord’s flock, which is properly the power of the keys, prescribing to all — equally to the highest and to the lowest, is sacrosanct and inviolable. Either by the calling of God, or by a certain and deliberate vote of the church, it must be entrusted only to those chosen to minister.

  Jeremiah 1; Matthew 16; John 20; Acts 13; 1 Thessalonians 4.
  Article 18 - The Election of Ministers
  For this function is not to be granted to anyone who has not found and judged that the ministers of the Church, and those to whom this business has been entrusted by a Christian magistrate in the name of the Church, are unique both in the knowledge of the divine law, and in the innocence of life, and in the study of the name of Christ. Which, although it is the true election of God, is nevertheless rightly verified by the vote of the church and the imposition of the hands of the elders.

  Luke 12; Acts 1; Acts 6; 1 Timothy 3; Titus 1; Hebrews 6.
  Article 19 - Who is the Pastor?
  Christ himself is the true head and shepherd of his church, he alone gives his church pastors and teachers, who in the external church use this rightfully and legitimately entrusted power of the keys. Hence we recognize them only as shepherds, and not at all a Roman head.

  John 10; John 21; Ephesians 1:4,5.
  Article 20 - Duties of Ministers
  The supreme task of this function is to preach repentance and the remission of sins through Christ: to pray unceasingly for the people, to watch tirelessly with holy studies and the Word of God, and with the Word of God as the sword of the Spirit, and with all-powerful art to persecute and weaken Satan with internal hatred, to protect the healthy citizens of Christ. Also to admonish, rebuke, rebuke, and rebuke the wicked, and those who stray further from the church, that is, by the agreement and pious consent of the covenantal church of Christ, either to expel and expose them from the whole, or to make amends in some other convenient way for the time being5, until they come to their senses and are saved. For he has returned to the church as a sick citizen of Christ, if, with converted minds and studies (wherein all this discipline is concerned), he confesses his error, and requires sound discipline on the other side, and exhilarate all the pious with a new zeal for piety.

  Jeremiah 11; Ezekiel 34; Luke 24; Acts 6; Ephesians 6; 1 Corinthians 5; 2 Thessalonians 3; 1 Timothy 4; 2 Timothy 4.
  Article 21 - The Power and Efficacy of the Sacraments
  There are two signs [in the church of Christ] which are called sacraments: baptism and the eucharist. These symbols of mysterious things are not bare signs, but consist of signs and the things signified at the same time. For in baptism water is a sign, but the actual thing is regeneration and adoption into the people of God. In the eucharist the bread and wine are the signs, but the thing is the communion of the body of the Lord, salvation won, and the remission of sins. And these things are perceived by the spirit by faith, just as the body receives these signs with the mouth. For the whole fruit of the sacraments is in the things themselves.

  Wherefore we assert that the sacraments are not only distinguishing marks of Christian congregation, but also symbols of divine grace, by which the ministers, to the Lord, cooperate for that end which he promises and brings about, so nevertheless, as has been said of the ministry of the word, that all saving power is ascribed to the Lord alone.

  Article 22 - Baptism
  We affirm that Baptism is the institution of the Lord, and the bath of regeneration which the Lord presents to his elect, as a visible sign through the ministry of the church (as has been explained above).

  With this holy bath we shall therefore bathe our infants, since it is wrong to reject those born of us (who are the Lord’s people) from the fellowship of God’s people, so long as they have not been designated reprobate by the voice of God, especially since it is to be presumed that their election is pious.

  Genesis 17; Luke 18; Acts 10; Titus 3; 1 Corinthians 7.
  Article 23 - Eucharist
  But the mystical supper, is that which the Lord truly offers his body and blood, that is, himself to his own, so that he may live more and more in them, and they in him. Not that the bread and the wine, and the body and blood of the Lord, are united into one nature: neither locally included in them, nor by any carnal presence established. But the bread and wine are symbols from the Lord’s institution, to which the true communion of his body and blood, and is presented by the Lord himself through the ministry of the church, not as food for the perishable stomach, but as food for eternal life.

  Matthew 26; John 6:14; 1 Corinthians 10.
  This is why we often use this sacred food, because by this warning we look at the death and blood of the crucified, with the eyes of faith, and our salvation, not without a taste of heavenly life, and indeed with a sense of eternal life, meditating on this spiritual, life-giving and intimate food, we are refreshed with indescribable sweetness, and we rejoice with unspeakable joy, because of the life we have found, and with all our strength, we pour out thanksgiving for the wonderful favour of Christ towards us.

  Thus, it is greatly undeserved that some think we give too little to the sacred symbols. For these are holy things to be venerated, and, as it were, instituted by and received from the high priest Christ, in the manner we have said presenting the things signified, bearing witness to the thing accomplished, representing things so arduous, and by a wonderful analogy of the things signified, bringing the clearest light to these mysteries. To this end they themselves supply the aid and help of the faith, and finally, in turn, they bind us, as much as a sacred oath would, to the head of Christ and the church. This is how reverently we feel about these sacred symbols. But truly we ascribe strength and power to him who gives life and sanctifies forever, who is life, to whom be praise forever and ever. Amen.

  Article 24 - The Sacred Assembly
  But we consider that sacred assemblies should be conducted in such a way that above all, the Word of God is daily proclaimed to the public, that the Scriptures are daily brought out by suitable ministers and read out, that the faith of the pious should be exercised from time to time in celebrating the holy Eucharist, and that prayer for the needs of all should be constantly insisted on.

  But the rest of the useless and innumerable vagaries of ceremonies, vessels, veils, clothes, candles, altars, gold, and silver, inasmuch as they serve to pervert religion, especially idols and images (which are profane and scandalous for worship), and all such profane things, let us keep far away from our sacred house.

  Exodus 20; Isaiah 40; Acts 2; 1 Corinthians 14; 1 Timothy 2; 1 Peter 4; 1 John 5.
  Article 25 - Of Indifferent Things6
  The things that are properly called indifferent, a pious man can use them as freely as he can everywhere, and at all times. But he must do so knowingly and out of charity, that is, he will use them only for the edification of all.

  Romans 14; 1 Corinthians 3; 1 Corinthians 8; 1 Corinthians 10.
  Article 26 - Of Heretics and Schismatics
  Let us also guard against those who depart from the holy fellowship of the Church, either bringing in or following other dogmas. With what evil do the Anabaptists today work with the first! If they obstinately do not obey the admonition of the church and Christian learning, we judge that they should be restrained by the magistrate, lest they contaminate the flock of God.

  Isaiah 5; Acts 3; Romans 12.
  Article 27 - Of Magistrates
  Every magistrate is from God, and his duty (unless he prefers to exercise tyranny), is to defend and ensure that religion is defended against all blasphemy, and just as the prophet teaches from the Word of the Lord, to execute it in maturity. In this respect, he must take care above all, that the pure Word of God is preached to the people in a pure and sincere manner, and that the gospel truth is not withheld from any people. He must quickly see to it that all citizens are formed by correct and diligent training and discipline, that there is a just provision of the ministers of the church, and that the poor are cared for. This part, the church’s authorities oversee.

  Finally, magistrates, judge the people according to unbiased laws: to preserve the public peace, to foster the republic, and you are to punish the offender with wealth, body, and life. For what he does, he renders the worship due to God.

  We know that we, (even if we are free in Christ) both in body and in all our faculties, and in the earnest [truth] of the soul with faith, are to submit to the magistrate in holiness (inasmuch as the dominions of this man do not openly fight with him for whose sake we honour the magistrate).

  Matthew 22; Acts 4; Romans 13; 1 Corinthians 9; 1 Corinthians 16; 1 Timothy 5.
  Article 28 - Of Holy Matrimony
  Marriage, which is divinely instituted for men who are fit for it, and who are not otherwise called to live celibately, we also consider to be not be contrary to holy orders. As the church inaugurates and sanctifies by exhortation and prayer, so it is the interest of the magistrates, that it should be dignified and honoured, and that it should not be ended except for just causes.

  Accordingly, we reject monastic celibacy and the impure chastity of those people (whom they call spiritual), and this whole cowardly way of life. It is an abominable opinion of superstitious men, equally repugnant to the church and the republic.

  Matthew 5; Matthew 19; 1 Corinthians 7; 2 Thessalonians 3; 1 Timothy 3; 1 Timothy 4; Hebrews 13.
  Article 29 - A declaration or witnessing of our mind7
  It is not our mind here to prescribe by these brief chapters a certain rule of the Faith to all Churches and congregations, for we know no other rule of faith but the Holy Scripture. Therefore, we are in accordance with those who agree with these things, whether or not they use another manner of speaking or a Confession different and apart to this document in words. Instead, the matter should be considered, rather than the words. Therefore, we make this free for all men to use their own manner of speech, as they shall perceive most profitable for their churches and we shall use the same liberty. And if any man will attempt to corrupt the true meaning of this, our Confession, we shall give both a confession and a defence of the principle and truth.

  It was our pleasure to use these words at this present time, that we might declare our opinion in our religion and worshipping of God.


id: ��&��z��2����r�
type: 2hc
name: Second Helvetic Confession
label: 2HC1
content:
  # Second Helvetic Confession
  ## Chapter 1 - Of the Holy Scripture Being the True Word of God
  We believe and confess the Canonical Scriptures of the holy prophets and apostles of both Testaments to be the true Word of God, and to have sufficient authority of themselves, not of men. For God himself spake to the fathers, prophets, apostles, and still speaks to us through the Holy Scriptures.

  And in this Holy Scripture, the universal Church of Christ has all things fully expounded which belong to a saving faith, and also to the framing of a life acceptable to God; and in this respect it is expressly commanded of God that nothing be either put to or taken from the same ([Deuteronomy 4:2](/index.php/get-passage/Deuteronomy+4:2); [Revelation 22:18-19](/index.php/get-passage/Revelation+22:18-19)).

  We judge, therefore, that from these Scriptures are to be taken true wisdom and godliness, the reformation and government of churches; as also instruction in all duties of piety; and, to be short, the confirmation of doctrines, and the confutation of all errors, with all exhortations; according to that word of the Apostle, ‘All Scripture given by inspiration of God is profitable for doctrine, for reproof,’ etc. ([2 Timothy 3:16-17](/index.php/get-passage/2+Timothy+3:16-17)). Again, ‘These things write I unto thee,’ says the Apostle to Timothy, ‘that thou mayest know how thou oughtest to behave thyself in the house of God,’ etc. ([1 Timothy 3:14-15](/index.php/get-passage/1+Timothy+3:14-15)). Again, the self-same Apostle to the Thessalonians: ‘When,’ says he, ‘ye received the word of us, ye received not the word of men, but as it was indeed, the Word of God,’ etc. ([1 Thessalonians 2:13](/index.php/get-passage/1+Thessalonians+2:13)). For the Lord himself has said in the Gospel, ‘It is not ye that speak, but the Spirit of my Father speaketh in you;’ therefore ‘he that heareth you, heareth me; and he that despiseth you, despiseth me’ ([Matthew 10:20](/index.php/get-passage/Matthew+10:20); [Luke 10:16](/index.php/get-passage/Luke+10:16); [[John 13:20](/index.php/get-passage/John+13:20)).

  Wherefore when this Word of God is now preached in the church by preachers lawfully called, we believe that the very Word of God is preached, and received of the faithful; and that neither any other Word of God is to be feigned, nor to be expected from heaven: and that now the Word itself which is preached is to be regarded, not the minister that preaches; who, although he be evil and a sinner, nevertheless the Word of God abides true and good.

  Neither do we think that therefore the outward preaching is to be thought as fruitless because the instruction in true religion depends on the inward illumination of the Spirit, or because it is written ‘No man shall teach his neighbor; for all men shall know me’ ([Jeremiah 31:34](/index.php/get-passage/Jeremiah+31:34)), and ‘He that watereth, or he that planteth, is nothing, but God that giveth the increase’ ([1 Corinthians 3:7](/index.php/get-passage/1+Corinthians+3:7)). For albeit ‘No man can come to Christ, unless he be drawn by the Heavenly Father’ ([John 6:44](/index.php/get-passage/John+6:44)), and be inwardly lightened by the Holy Spirit, yet we know undoubtedly that it is the will of God that his word should be preached even outwardly. God could indeed, by his Holy Spirit, or by the ministry of an angel, without the ministry of St. Peter, have taught Cornelius in the Acts; but, nevertheless, he refers him to Peter, of whom the angel speaking says, ‘He shall tell thee what thou oughtest to do’ ([Acts 10:6](/index.php/get-passage/Acts+10:6)).

  For he that illuminates inwardly by giving men the Holy Spirit, the self-same, by way of commandment, said unto his disciples, ‘Go ye into all the world, and preach the Gospel to every creature’ ([Mark 16:15](/index.php/get-passage/Mark+16:15)). And so Paul preached the Word outwardly to Lydia, a purple-seller among the Philippians; but the Lord inwardly opened the woman’s heart ([Acts 16:14](/index.php/get-passage/Acts+16:14)). And the same Paul, upon an elegant gradation fitly placed in Romans 10, at last infers, ‘Therefore faith cometh by hearing, and hearing by the Word of God’ ([Romans 10:14-17](/index.php/get-passage/Romans+10:14-17)).

  We know, in the mean time, that God can illuminate whom and when he will, even without the external ministry, which is a thing appertaining to his power; but we speak of the usual way of instructing men, delivered unto us from God, both by commandment and examples.

  We therefore detest all the heresies of Artemon, the Manichæans, the Valentinians, of Cerdon, and the Marcionites, who denied that the Scriptures proceeded from the Holy Spirit; or else received not, or interpolated and corrupted, some of them.

  And yet we do not deny that certain books of the Old Testament were by the ancient authors called Apocryphal, and by others Ecclesiastical; to wit, such as they would have to be read in the churches, but not alleged to avouch or confirm the authority of faith by them. As also Augustine, in his De Civitate Dei, book 18, chapter 38, makes mention that ‘in the books of the Kings, the names and books of certain prophets are reckoned;’ but he adds that ‘they are not in the canon,’ and that ‘those books which we have suffice unto godliness.’


id: ��&��pe����U��
type: 2hc
name: Second Helvetic Confession
label: 2HC10
content:
  # Second Helvetic Confession
  ## Chapter 10 - Of the Predestination of God and the Election of the Saints
  God has from the beginning freely, and of his mere grace, without any respect of men, predestinated or elected the saints, whom he will save in Christ, according to the saying of the apostle, ‘And he hath chosen us in him before the foundation of the world’ ([Ephesians 1:4](/index.php/get-passage/Ephesians+1:4)); and again, ‘Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given unto us, through Jesus Christ, before the world was, but is now made manifest by the appearance of our Saviour Jesus Christ’ ([2 Timothy 1:9-10](/index.php/get-passage/2+Timothy+1:9-10)).

  Therefore, though not for any merit of ours, yet not without a means, but in Christ, and for Christ, did God choose us; and they who are now ingrafted into Christ by faith, the same also were elected. But such as are without Christ were rejected, according to the saying of the apostle, ‘Prove yourselves, whether ye be in the faith. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?’ ([2 Corinthians 13:5](/index.php/get-passage/2+Corinthians+13:5)).

  To conclude, the saints are chosen in Christ by God unto a sure end, which end the apostle declares when he says, ‘He hath chosen us in him, that we should be holy and without blame before him through love; who has predestinated us to be adopted through Jesus Christ unto himself, for the praise of his glorious grace’ ([Ephesians 1:4-6](/index.php/get-passage/Ephesians+1:4-6)).

  And although God knows who are his, and now and then mention is made of the small number of the elect, yet we must hope well of all, and not rashly judge any man to be a reprobate: for Paul says to the Philippians, ‘I thank my God for you all’ (now he speaks of the whole Church of the Philippians), ‘that ye are come into the fellowship of the Gospel; and I am persuaded that he that hath begun this work in you will perform it as it becometh me to judge of you all’ ([Philippians 1:3-7](/index.php/get-passage/Philippians+1:3-7)).

  And when the Lord was asked whether there were few that should be saved, he does not answer and tell them that few or many should be saved or damned, but rather he exhorts every man to ‘strive to enter in at the strait gate’ ([Luke 13:24](/index.php/get-passage/Luke+13:24)): as if he should say, It is not for you rashly to inquire of these matters, but rather to endeavor that you may enter into heaven by the strait way.

  Wherefore we do not allow of the wicked speeches of some who say, Few are chosen, and seeing I know not whether I am in the number of these few, I will not defraud my nature of her desires. Others there are who say, If I be predestinated and chosen of God, nothing can hinder me from salvation, which is already certainly appointed for me, whatsoever I do at any time; but if I be in the number of the reprobate, no faith or repentance will help me, seeing the decree of God can not be changed: therefore all teachings and admonitions are to no purpose. Now, against these men the saying of the apostle makes much, ‘The servants of God must be apt to teach, instructing those that are contrary-minded, proving if God at any time will give them repentance, that they may come to amendment out of the snare of the devil, which are taken of him at his pleasure’ ([2 Timothy 2:24-26](/index.php/get-passage/2+Timothy+2:24-26)).

  Besides, Augustine also teaches, that both the grace of free election and predestination, and also wholesome admonitions and doctrines, are to be preached (Lib. de Bono Perseverantiæ, cap. 14).

  We therefore condemn those who seek otherwhere than in Christ whether they be chosen from all eternity, and what God has decreed of them before all beginning. For men must hear the Gospel preached, and believe it. If thou believest, and art in Christ, thou mayest undoubtedly hold that thou art elected. For the Father has revealed unto us in Christ his eternal sentence of predestination, as we even now showed out of the apostle, in [2 Timothy 1:9-10](/index.php/get-passage/2+Timothy+1:9-10). This is therefore above all to be taught and well weighed, what great love of the Father toward us in Christ is revealed. We must hear what the Lord does daily preach unto us in his Gospel: how he calls and says, ‘Come unto me all ye that labor and are burdened, and I will refresh you’ ([Matthew 11:28](/index.php/get-passage/Matthew+11:28)); and, ‘God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life’ ([John 3:16](/index.php/get-passage/John+3:16)); also, ‘It is not the will of your Father in heaven that any of these little ones should perish’ ([Matthew 18:14](/index.php/get-passage/Matthew+18:14)).

  Let Christ, therefore, be our looking-glass, in whom we may behold our predestination. We shall have a most evident and sure testimony that we are written in the Book of Life if we communicate with Christ, and he be ours, and we be his, by a true faith. Let this comfort us in the temptation touching predestination, than which there is none more dangerous: that the promises of God are general to the faithful; in that he says, ‘Ask, and ye shall receive; every one that asketh receiveth’ ([Luke 11:9-10](/index.php/get-passage/Luke+11:9-10)). And, to conclude, we pray, with the whole Church of God, ‘Our Father which art in heaven’ ([Matthew 6:9](/index.php/get-passage/Matthew+6:9)); and in baptism, we are ingrafted into the body of Christ, and we are fed in his Church, oftentimes, with his flesh and blood, unto everlasting life. Thereby, being strengthened, we are commanded to ‘work out our salvation with fear and trembling,’ according to that precept of Paul, in [Philippians 2:12](/index.php/get-passage/Philippians+2:12).


id: ��&��p6��>cW
type: 2hc
name: Second Helvetic Confession
label: 2HC11
content:
  # Second Helvetic Confession
  ## Chapter 11 - Of Jesus Christ, Being True God and Man, and the Only Saviour of the World
  Moreover, we believe and teach that the Son of God, our Lord Jesus Christ, was from all eternity predestinated and foreordained of the Father to be the Saviour of the world. And we believe that he was begotten, not only then, when he took flesh of the Virgin Mary, nor yet a little before the foundations of the world were laid; but before all eternity, and that of the Father after an unspeakable manner. For Isaiah says ([Isaiah 53:8](/index.php/get-passage/Isaiah+53:8)), ‘Who can tell his generation?’ And Micah says ([Micah 5:2](/index.php/get-passage/Micah+5:2)), ‘Whose egress hath been from everlasting.’ And John says ([John 1:1](/index.php/get-passage/John+1:1)), ‘In the beginning was the Word, and the Word was with God, and the Word was God,’ etc.

  Therefore the Son is coequal and consubstantial with the Father, as touching his divinity: true God, not by name only, or by adoption, or by special favor, but in substance and nature ([Philippians 2:6](/index.php/get-passage/Philippians+2:6)). Even as the apostle says elsewhere, ‘This is the true God, and life everlasting’ ([1 John 5:20](/index.php/get-passage/1+John+5:20)). Paul also says, ‘He hath made his Son the heir of all things, by whom also he made the worlds; the same is the brightness of his glory and the express image of his person, bearing up all things by his mighty word’ ([Hebrews 1:2-3](/index.php/get-passage/Hebrews+1:2-3)). Likewise, in the Gospel, the Lord himself says, ‘Father, glorify thou me with thyself, with the glory which I had with thee before the world was’ ([John 17:5](/index.php/get-passage/John+17:5)). Also elsewhere it is written in the Gospel, ‘The Jews sought how to kill Jesus, because he said that God was his Father, making himself equal with God’ ([John 5:18](/index.php/get-passage/John+5:18)).

  We therefore do abhor the blasphemous doctrine of Arius, and all the Arians, uttered against the Son of God; and especially the blasphemies of Michael Servetus, the Spaniard, and of his complices, which Satan through them has, as it were, drawn out of hell, and most boldly and impiously spread abroad throughout the world against the Son of God.

  We also teach and believe that the eternal Son of the eternal God was made the Son of man, of the seed of Abraham and David ([Matthew 1:25](/index.php/get-passage/Matthew+1:25)); not by the means of any man, as Ebion affirmed, but that he was most purely conceived by the Holy Spirit, and born of Mary, who was always a virgin, even as the history of the Gospel does declare. And Paul says, ‘He took not on him the nature of angels, but of the seed of Abraham’ ([Hebrews 2:16](/index.php/get-passage/Hebrews+2:16)). And John the apostle says, ‘He that believeth not that Jesus Christ is come in the flesh is not of God’ ([1 John 4:3](/index.php/get-passage/1+John+4:3)). The flesh of Christ, therefore, was neither flesh in show only, nor yet flesh brought from heaven, as Valentinus and Marcion dreamed.

  Moreover, our Lord Jesus Christ had not a soul without sense and reason, as Apollinaris thought; nor flesh without a soul, as Eunomius did teach; but a soul with its reason, and flesh with its senses, by which senses he felt true griefs in the time of his passion, even as he himself witnessed when he said, ‘My soul is heavy, even to death’ ([Matthew 26:38](/index.php/get-passage/Matthew+26:38)); and, ‘My soul is troubled,’ etc. ([John 12:27](/index.php/get-passage/John+12:27)).

  We acknowledge, therefore, that there be in one and the same Jesus Christ our Lord two natures—the divine and the human nature; and we say that these two are so conjoined or united that they are not swallowed up, confounded, or mingled together; but rather united or joined together in one person (the properties of each nature being safe and remaining still), so that we do worship one Christ our Lord, and not two. I say one, true God and man, as touching his divine nature, of the same substance with us, and ‘in all points tempted like as we are, yet without sin’ ([Hebrews 4:15](/index.php/get-passage/Hebrews+4:15)).

  As, therefore, we detest the heresy of Nestorius, which makes two Christs of one and dissolves the union of the person, so do we abominate the madness of Eutyches and of the Monothelites and Monophysites, who overthrow the propriety of the human nature.

  Therefore we do not teach that the divine nature in Christ did suffer, or that Christ, according to his human nature, is yet in the world, and so in every place. For we do neither think nor teach that the body of Christ ceased to be a true body after his glorifying, or that it was deified and so deified that it put off its properties, as touching body and soul, and became altogether a divine nature and began to be one substance alone; therefore we do not allow or receive the unwitty subtleties, and the intricate, obscure, and inconstant disputations of Schwenkfeldt, and such other vain janglers, about this matter; neither are we Schwenkfeldians.

  Moreover, we believe that our Lord Jesus Christ did truly suffer and die for us in the flesh, as Peter says ([1 Peter 4:1](/index.php/get-passage/1+Peter+4:1)). We abhor the most impious madness of the Jacobites, and all the Turks, who execrate the passion of our Lord. Yet we deny not but that ‘the Lord of glory,’ according to the saying of Paul, was crucified for us ([1 Corinthians 2:8](/index.php/get-passage/1+Corinthians+2:8)); for we do reverently and religiously receive and use the communication of properties drawn from the Scripture, and used of all antiquity in expounding and reconciling places of Scripture which at first sight seem to disagree one from another.

  We believe and teach that the same Lord Jesus Christ, in that true flesh in which he was crucified and died, rose again from the dead; and that he did not rise up another flesh, but retained a true body. Therefore, while his disciples thought that they did see the spirit of their Lord Christ, he showed them his hands and feet, which were marked with the prints of the nails and wounds, saying, ‘Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have’ ([Luke 24:39](/index.php/get-passage/Luke+24:39)).

  We believe that our Lord Jesus Christ, in the same flesh, did ascend above all the visible heavens into the very highest heaven, that is to say, the seat of God and of the blessed spirits, unto the right hand of God the Father. Although it do signify an equal participation of glory and majesty, yet it is also taken for a certain place; of which the Lord, speaking in the Gospel, says, that ‘He will go and prepare a place for his’ ([John 14:2](/index.php/get-passage/John+14:2)). Also the Apostle Peter says, ‘The heavens must contain Christ until the time of restoring all things’ ([Acts 3:21](/index.php/get-passage/Acts+3:21)).

  And out of heaven the same Christ will return unto judgment, even then when wickedness shall chiefly reign in the world, and when Antichrist, having corrupted true religion, shall fill all things with superstition and impiety, and shall most cruelly waste the Church with fire and bloodshed. Now Christ shall return to redeem his, and to abolish Antichrist by his coming, and to judge the quick and the dead ([Acts 17:31](/index.php/get-passage/Acts+17:31)). For the dead shall arise, and those that shall be found alive in that day (which is unknown unto all creatures) ‘shall be changed in the twinkling of an eye’ ([1 Corinthians 15:51-52](/index.php/get-passage/1+Corinthians+15:51-52)). And all the faithful shall be taken up to meet Christ in the air ([1 Thessalonians 4:17](/index.php/get-passage/1+Thessalonians+4:17)); that thenceforth they may enter with him into heaven, there to live forever ([2 Timothy 2:11](/index.php/get-passage/2+Timothy+2:11)); but the unbelievers, or ungodly, shall descend with the devils into hell, there to burn forever, and never to be delivered out of torments ([Matthew 25:41](/index.php/get-passage/Matthew+25:41)).

  We therefore condemn all those who deny the true resurrection of the flesh, and those who think amiss of the glorified bodies, as did Joannes Hierosolymitanus, against whom Jerome wrote. We also condemn those who have thought that both the devils and all the wicked shall at length be saved and have an end of their torments; for the Lord himself has absolutely set it down that ‘Their worm dieth not, and the fire is not quenched’ ([Mark 9:44](/index.php/get-passage/Mark+9:44)).

  Moreover, we condemn the Jewish dreams, that before the day of judgment there shall be a golden age in the earth, and that the godly shall possess the kingdoms of the world, their wicked enemies being trodden under foot; for the evangelical truth ([Matthew 24](/index.php/get-passage/Matthew+24) and [Matthew 25](/index.php/get-passage/Matthew+25), [Luke 21](/index.php/get-passage/Luke+21)), and the apostolic doctrine (in [2 Thessalonians 2](/index.php/get-passage/2+Thessalonians+2), and in [2 Timothy 3](/index.php/get-passage/2+Timothy+3) and [2 Timothy 4](/index.php/get-passage/2+Timothy+4)) are found to teach far otherwise.

  Furthermore, by his passion or death, and by all those things which he did and suffered for our sakes from the time of his coming in the flesh, our Lord reconciled his heavenly Father unto all the faithful ([Romans 5:10](/index.php/get-passage/Romans+5:10)); purged their sin ([Hebrews 1:3](/index.php/get-passage/Hebrews+1:3)); spoiled death, broke in sunder condemnation and hell; and by his resurrection from the dead brought again and restored life and immortality ([Romans 4:25](/index.php/get-passage/Romans+4:25); [1 Corinthians 15:17](/index.php/get-passage/1+Corinthians+15:17); [2 Timothy 1:10](/index.php/get-passage/2+Timothy+1:10)). For he is our righteousness, life, and resurrection ([John 6:44](/index.php/get-passage/John+6:44)); and, to be short, he is the fullness and perfection, the salvation and most abundant sufficiency, of all the faithful. For the apostle says, ‘So it pleaseth the Father that all fullness should dwell in him’ ([Colossians 1:19](/index.php/get-passage/Colossians+1:19)), and ‘In him ye are complete’ ([Colossians 2:10](/index.php/get-passage/Colossians+2:10)).

  For we teach and believe that this Jesus Christ our Lord is the only and eternal Saviour of mankind, yea, and of the whole world, in whom all are saved before the law, under the law, and in the time of the Gospel, and so many as shall yet be saved to the end of the world. For the Lord himself, in the Gospel, says, ‘He that entereth not in by the door into the sheepfold, but climbeth up the other way, he is a thief and a robber’ ([John 10:1](/index.php/get-passage/John+10:1)). ‘I am the door of the sheep’ ([John 10:7](/index.php/get-passage/John+10:7)). And also in another place of the same Gospel he says, ‘Abraham saw my day, and rejoiced’ ([John 8:56](/index.php/get-passage/John+8:56)). And the Apostle Peter says, ‘Neither is there salvation in any other, but in Christ; for among men there is given no other name under heaven whereby they might be saved’ ([Acts 4:12](/index.php/get-passage/Acts+4:12)). We believe, therefore, that through the grace of our Lord Jesus Christ we shall be saved, even as our fathers were. For Paul says, that ‘All our fathers did eat the same spiritual meat, and drink the same spiritual drink: for they drank of the spiritual Rock that followed them: and that Rock was Christ’ ([1 Corinthians 10:3-4](/index.php/get-passage/1+Corinthians+10:3-4)). And therefore we read that John said, that ‘Christ was that Lamb which was slain from the foundation of the world’ ([Revelation 13:8](/index.php/get-passage/Revelation+13:8)); and that John the Baptist witnesseth, that Christ is that ‘Lamb of God, that taketh away the sin of the world’ ([John 1:29](/index.php/get-passage/John+1:29)).

  Wherefore we do plainly and openly profess and preach, that Jesus Christ is the only Redeemer and Saviour of the world, the King and High Priest, the true and looked-for Messiah, that holy and blessed one (I say) whom all the shadows of the law, and the prophecies of the prophets, did prefigure and promise; and that God did supply and send him unto us, so that now we are not to look for any other. And now there remains nothing, but that we all should give all glory to him, believe in him, and rest in him only, contemning and rejecting all other aids of our life. For they are fallen from the grace of God, and make Christ of no value unto themselves, whosoever they be that seek salvation in any other things besides Christ alone ([Galatians 5:4](/index.php/get-passage/Galatians+5:4)).

  And, to speak many things in a few words, with a sincere heart we believe, and with liberty of speech we freely profess, whatsoever things are defined out of the Holy Scriptures, and comprehended in the creeds, and in the decrees of those four first and most excellent councils—held at Nicæa, Constantinople, Ephesus, and Chalcedon—together with blessed Athanasius’s creed and all other creeds like to these, touching the mystery of the incarnation of our Lord Jesus Christ; and we condemn all things contrary to the same.

  And thus we retain the Christian, sound, and Catholic faith, whole and inviolable, knowing that nothing is contained in the aforesaid creeds which is not agreeable to the Word of God, and makes wholly for the sincere declaration of the faith.


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](/index.php/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](/index.php/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](/index.php/get-passage/Exodus+20:1-17); [Deuteronomy 5:22](/index.php/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](/index.php/get-passage/Deuteronomy+4:2), and [12:32](/index.php/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](/index.php/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](/index.php/get-passage/Romans+4:15)); and ‘by the law cometh the knowledge of sin’ ([Romans 3:20](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Genesis+3:15)). ‘In thy seed shall all the nations of the earth be blessed’ ([Genesis 49:10](/index.php/get-passage/Genesis+49:10)). ‘The Lord shall raise up a Prophet from among his own brethren,’ etc. ([Deuteronomy 18:15](/index.php/get-passage/Deuteronomy+18:15); [Acts 3:22](/index.php/get-passage/Acts+3:22), and [7:37](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Isaiah+5:20)).


id:
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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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Matthew+16:19); and delivered them, in [John 20:23](/index.php/get-passage/John+20:23); [Mark 16:15-16](/index.php/get-passage/Mark+16:15-16); [Luke 24:47](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/John+5:14)). Likewise to the woman taken in adultery he said, ‘Go thy way, and sin no more’ ([John 8:11](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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.


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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](/index.php/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](/index.php/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](/index.php/get-passage/Deuteronomy+25:1)). And in [Isaiah 5:22-23](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Romans+4:2-5); [Genesis 15:6](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Philippians+1:29)). And also, ‘God doth distribute unto every man a measure of faith’ ([Romans 12:3](/index.php/get-passage/Romans+12:3)). And again, ‘All men have not faith’ ([2 Thessalonians 3:2](/index.php/get-passage/2+Thessalonians+3:2)); and, ‘All do not obey the Gospel’ ([2 Thessalonians 1:8](/index.php/get-passage/2+Thessalonians+1:8)). Besides, Luke witnesses and says, ‘As many as were ordained to life, believed’ ([Acts 13:48](/index.php/get-passage/Acts+13:48)). And therefore Paul also calls faith ‘the faith of God’s elect’ ([Titus 1:1](/index.php/get-passage/Titus+1:1)). And, again, ‘Faith cometh by hearing, and hearing by the word of God’ ([Romans 10:17](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Romans+6:23)), nor for ostentation’s sake, which the Lord does reject ([Matthew 6:1](/index.php/get-passage/Matthew+6:1), 5,16), nor for lucre, which also he mislikes ([Matthew 23:23](/index.php/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](/index.php/get-passage/Matthew+5:16)). Likewise the Apostle Paul says, ‘Walk worthy of your calling’ ([Ephesians 4:1](/index.php/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](/index.php/get-passage/Colossians+3:17)). ‘Let no man seek his own, but every man his brother’s’ ([Philippians 2:4](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Matthew+12:33)); and, again, ‘Whosoever abideth in me, bringeth forth much fruit’ ([John 15:5](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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
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  # 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](/index.php/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](/index.php/get-passage/Ephesians+2:19)); terming the faithful upon the earth saints ([1 Corinthians 4:1](/index.php/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](/index.php/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](/index.php/get-passage/2+Corinthians+6:16)), ‘builded of living and spiritual stones’ ([1 Peter 2:5](/index.php/get-passage/1+Peter+2:5)), ‘founded upon a rock’ ([Matthew 16:18](/index.php/get-passage/Matthew+16:18)), ‘which can not be moved’ ([Hebrews 12:28](/index.php/get-passage/Hebrews+12:28)), ‘upon a foundation besides which none can be laid’ ([1 Corinthians 3:11](/index.php/get-passage/1+Corinthians+3:11)). Whereupon it is called ‘the pillar and ground of the truth’ ([1 Timothy 3:15](/index.php/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](/index.php/get-passage/1+Corinthians+11:2)), and ‘the spouse of Christ’ ([Song of Solomon 4:8](/index.php/get-passage/Song+of+Solomon+4:8)), and ‘his only beloved’ ([Song of Solomon 5:16](/index.php/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](/index.php/get-passage/2+Corinthians+11:2)). The Church is called ‘a flock of sheep under one shepherd,’ even Christ ([Ezekiel 34:22-23](/index.php/get-passage/Ezekiel+34:22-23), and [John 10:16](/index.php/get-passage/John+10:16)); also, ‘the body of Christ’ ([Colossians 1:24](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/2+Peter+2:1), and Paul in [Acts 20:29](/index.php/get-passage/Acts+20:29); [2 Corinthians 11:13](/index.php/get-passage/2+Corinthians+11:13); [2 Thessalonians 2:8-9](/index.php/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](/index.php/get-passage/1+Corinthians+14:33)), and, ‘Seeing there is among you emulation and contention, are ye not carnal?’ ([1 Corinthians 3:3-4](/index.php/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](/index.php/get-passage/Galatians+2:11)), and Barnabas fell at variance with Paul ([Acts 15:39](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/1+Corinthians+10:14); [1 John 5:21](/index.php/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](/index.php/get-passage/Revelation+18:4); [2 Corinthians 6:17](/index.php/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](/index.php/get-passage/1+Corinthians+1:2); [Galatians 1:2](/index.php/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](/index.php/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](/index.php/get-passage/1+Kings+19:18); [Revelation 7:4-9](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/1+Corinthians+12:28); [Ephesians 6:11](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/1+Timothy+3:2-7), and to [Titus 1:7-9](/index.php/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](/index.php/get-passage/Exodus+19:6); [1 Peter 2:5-9](/index.php/get-passage/1+Peter+2:5-9); [Revelation 1:6](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/1+Corinthians+4:1)). Now the mysteries of God Paul in many places, and especially in [Ephesians 3:4](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Luke+22:26); [Matthew 18:3](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Isaiah+22:22)), and again, ‘Whose government shall be upon his shoulders’ ([Isaiah 9:6](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/1+Corinthians+9:14), and in [1 Timothy 5:17-18](/index.php/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](/index.php/get-passage/Hebrews+10:12)); and that Lamb of God slain from the foundation of the world ([Revelation 13:8](/index.php/get-passage/Revelation+13:8)); that rock, also, of which all our fathers drank ([1 Corinthians 10:4](/index.php/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](/index.php/get-passage/Colossians+2:11-12)), and are washed from all their sins ([Revelation 1:5](/index.php/get-passage/Revelation+1:5)), and are nourished with the very body and blood of Christ unto eternal life ([John 6:54](/index.php/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](/index.php/get-passage/Titus+3:5)), and the bread and wine ‘the body of the Lord’ ([1 Corinthians 10:16](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Matthew+15:8-9); [Mark 7:6-7](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Luke+18:16)), and they are written in the covenant of God ([Acts 3:25](/index.php/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](/index.php/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](/index.php/get-passage/Matthew+26:26-28); [Luke 22:17-20](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/1+Corinthians+14:26)). To conclude, ‘Let things be done unto edifying’ ([1 Corinthians 14:40](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Genesis+2:24); [Matthew 14:5-6](/index.php/get-passage/Matthew+14:5-6)). Whereupon we know the apostle said, ‘Marriage is honorable in all, and the bed undefiled’ ([Hebrews 13:4](/index.php/get-passage/Hebrews+13:4)). And again, ‘If a virgin marry, she hath not sinned’ ([1 Corinthians 7:28](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Deuteronomy+6:4)). ‘I am the Lord thy God; thou shalt have no strange gods before my face’ ([Exodus 20:2-3](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Matthew+3:17)). The Holy Spirit also appeared in the likeness of a dove ([John 1:32](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Matthew+5:17)), but images are forbidden in the law and the prophets ([Deuteronomy 4:15](/index.php/get-passage/Deuteronomy+4:15); [Isaiah 44:9](/index.php/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](/index.php/get-passage/John+16:7); [2 Corinthians 5:5](/index.php/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](/index.php/get-passage/1+Corinthians+3:16)); but ‘what agreement hath the temple of God with idols?’ ([2 Corinthians 6:16](/index.php/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](/index.php/get-passage/Acts+3:12), and [Acts 14:15](/index.php/get-passage/Acts+14:15); [Revelation 19:10](/index.php/get-passage/Revelation+19:10), and [Revelation 22:9](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Isaiah+1:12); [Jeremiah 6:20](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Exodus+23:13); [Joshua 23:7](/index.php/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](/index.php/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](/index.php/get-passage/Psalm+139:3-4)). Paul also witnesses and says, ‘By him we live, move, and have our being’ ([Acts 17:28](/index.php/get-passage/Acts+17:28)); and ‘of him, and through him, and from him are all things’ ([Romans 11:36](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Psalm+33:6)); and, as the Scripture says, ‘All things that the Lord created were very good’ ([Genesis 1:31](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Exodus+7:13)), to blind ([John 12:40](/index.php/get-passage/John+12:40)), and to deliver us up into a reprobate sense ([Romans 1:28](/index.php/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:
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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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Jeremiah+31:33); [Ezekiel 36:27](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Philippians+1:6)). Also, ‘It is God that worketh in you the will and the deed’ ([Philippians 2:13](/index.php/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](/index.php/get-passage/Romans+7:13-25); [Galatians 5:17](/index.php/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](/index.php/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](/index.php/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](/index.php/get-passage/Numbers+24:13)), and that Zacharias, coming out of the Temple, could not speak as he would have done ([Luke 1:22](/index.php/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](/index.php/get-passage/Ecclesiastes+7:29)); and to the latter, ‘If the Son make you free, then ye shall be free indeed’ ([John 8:36](/index.php/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.


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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.


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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.


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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:
  ��(sa|7��X
  ��L

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:
  ��(sa|7��X
  �

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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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.


