Three Forms of Unity

THE BELGIC CONFESSION OF FAITH (1561)

Article I. There Is Only One God

We all believe with the heart and confess with the mouth that there is one only simple and spiritual Being, which we call God; and that He is eternal, incomprehensible, invisible, immutable, infinite, almighty, perfectly wise, just, good, and the overflowing fountain of all good.

Article II. By What Means God Is Made Known unto Us

We know Him by two means: First, by the creation, preservation, and government of the universe; which is before our eyes as a most elegant book, wherein all creatures, great and small, are as so many characters leading us to see clearly the invisible things of God, even his everlasting power and divinity", as the apostle Paul says (Rom. 1:20). All which things are sufficient to convince men and leave them without excuse. Second, He makes Himself more clearly and fully known to us by His holy and divine Word, that is to say, as far as is necessary for us to know in this life, to His glory and our salvation.

Article III. The Written Word of God

We confess that this Word of God was not sent nor delivered by the will of man, but that "men spake from God, being moved by the Holy Spirit", as the apostle Peter says; and that afterwards God, from a special care which He has for us and our salvation, commanded His servants, the prophets and apostles, to commit His revealed word to writing; and He Himself wrote with His own finger the two tables of the law. Therefore we call such writings holy and divine Scriptures.

Article IV. Canonical Books of the Holy Scripture

We believe that the Holy Scriptures are contained in two books, namely, the Old and the New Testament, which are canonical, against which nothing can be alleged. These are thus named in the Church of God.

The books of the Old Testament are the five books of Moses, to wit: Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the book of Joshua, Judges, Ruth, the two books of Samuel, the two of the Kings, two books of the Chronicles, [commonly called Paralipomenon, the first of] Ezra, Nehemiah, Esther; Job, the Psalms [of David], the three books of Solomon, namely, the Proverbs, Ecclesiastes, and the Song of Songs; the four great prophets, Isaiah, Jeremiah, {Lamentations,} Ezekiel, and Daniel; and the twelve lesser prophets, namely, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.

Those of the New Testament are the four evangelists, to wit: Matthew, Mark, Luke, and John; the Acts of the Apostles; the thirteen epistles of the apostle Paul, namely, one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon; Hebrews; the seven epistles of the other apostles, namely, one of James, two of Peter, three of John, one of Jude; and the Revelation of the apostle John.

Article V. Whence the Holy Scriptures Derive Their Dignity and Authority

We receive all these books, and these only, as holy and canonical, for the regulation, foundation, and confirmation of our faith; believing without any doubt all things contained in them, not so much because the Church receives and approves them as such, but more especially because the Holy Spirit witnesses in our hearts that they are from God, and also because they carry the evidence thereof in themselves. For the very blind are able to perceive that the things foretold in them are being fulfilled.

Article VI. The Difference Between the Canonical and Apocryphal Books

We distinguish those sacred books from the apocryphal, viz: the third and fourth books of Esdras, the books of Tobit, Judith, Wisdom, Jesus Sirach, Baruch, the Appendix to the book of Esther, the Song of the Three Children in the Furnace, the History of Susannah, of Bel and the Dragon, the Prayer of Manasseh, and the two books of the Maccabees. All of which the Church may read and take instruction from, so far as they agree with the canonical books; but they are far from having such power and efficacy that we may from their testimony confirm any point of faith or of the Christian religion; much less may they be used to detract from the authority of the other, that is, the sacred books.

Article VII. The Sufficiency of the Holy Scriptures to Be the Only Rule of Faith

We believe that those Holy Scriptures fully contain the will of God, and that whatsoever man ought to believe unto salvation is sufficiently taught therein. For since the whole manner of worship which God requires of us is written in them at large, it is unlawful for any one, though an apostle, to teach otherwise than we are now taught in the Holy Scriptures: "nay, though it were an angel from heaven", as the apostle Paul says. For since it is forbidden to "add unto or take away anything from the Word of God", it does thereby evidently appear that the doctrine thereof is most perfect and complete in all respects.

Neither may we consider any writings of men, however holy these men may have been, of equal value with those divine Scriptures, nor ought we to consider custom, or the great multitude, or antiquity, or succession of times and persons, or councils, decrees or statutes, as of equal value with the truth of God, since the truth is above all; "for all men are of themselves liars, and more vain than vanity itself". Therefore we reject with all our hearts whatsoever does not agree with this infallible rule, as the apostles have taught us, saying, "Prove the spirits, whether they are of God". Likewise: "If any one cometh unto you, and bringeth not this teaching, receive him not into your house."

Article VIII. God Is One in Essence, Yet Distinguished in Three Persons

According to this truth and this Word of God, we believe in one only God, who is the one single essence, in which are three persons, really, truly, and eternally distinct according to their incommunicable properties; namely, the Father, and the Son, and the Holy Spirit. The Father is the cause, origin, and beginning of all things visible and invisible; the Son is the word, wisdom, and image of the Father; the Holy Spirit is the eternal power and might, proceeding from the Father and the Son. Nevertheless, God is not by this distinction divided into three, since the Holy Scriptures teach us that the Father, and the Son, and the Holy Spirit have each His personality, distinguished by Their properties; but in such wise that these three persons are but one only God.

Hence, then, it is evident that the Father is not the Son, nor the Son the Father, and likewise the Holy Spirit is neither the Father nor the Son. Nevertheless, these persons thus distinguished are not divided, nor intermixed; for the Father has not assumed the flesh, nor has the Holy Spirit, but the Son only. The Father has never been without His Son, or without His Holy Spirit. For They are all three co-eternal and co-essential. There is neither first nor last; for They are all three one, in truth, in power, in goodness, and in mercy.

Article IX. The Proof of the Foregoing Article of the Trinity of Persons in One God

All this we know as well from the testimonies of Holy Writ as from their operations, and chiefly by those we feel in ourselves. The testimonies of the Holy Scriptures that teach us to believe this Holy Trinity are written in many places of the Old Testament, which are not so necessary to enumerate as to choose them out with discretion and judgment.

In Genesis, chap. 1:26, 27, God says: "Let us make man in our image, after our likeness", etc. "And God created man in his own image, male and female created he them." And Gen. 3:22, "Behold, the man is become as one of us". From this saying, Let us make man in our image, it appears that there are more persons than one in the Godhead; and when He says, God created, He signifies the unity. It is true, He does not say how many persons there are, but that which appears to us somewhat obscure in the Old Testament is very plain in the New. For when our Lord was baptized in Jordan, the voice of the Father was heard, saying, "This is my beloved Son"; the Son was seen in the water, and the Holy Spirit appeared in the shape of a dove. This form is also instituted by Christ in the baptism of all believers: "Make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit". In the Gospel of Luke the angel Gabriel thus addressed Mary, the mother of our Lord: "The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; wherefore also the holy thing which is begotten shall be called the Son of God". Likewise: "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all". And (A.V.): "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."

In all these places we are fully taught that there are three persons in one only divine essence. And although this doctrine far surpasses all human understanding, nevertheless we now believe it by means of the Word of God, but expect hereafter to enjoy the perfect knowledge and benefit thereof in heaven.

Moreover, we must observe the particular offices and operations of these three persons towards us. The Father is called our Creator, by His power; the Son is our Savior and Redeemer, by His blood; the Holy Spirit is our Sanctifier, by His dwelling in our hearts.

This doctrine of the Holy Trinity has always been affirmed and maintained by the true Church since the time of the apostles to this very day against the Jews, Mohammedans, and some false Christians and heretics, as Marcion, Manes, Praxeas, Sabellius, Samosatenus, Arius, and such like, who have been justly condemned by the orthodox fathers. Therefore, in this point, we do willingly receive the three creeds, namely, that of the Apostles, of Nicea, and of Athanasius; likewise that which, conformable thereunto, is agreed upon by the ancient fathers.

Article X. Jesus Christ Is True and Eternal God

We believe that Jesus Christ according to His divine nature is the only begotten Son of God, begotten from eternity, not made, nor created (for then He would be a creature), but co-essential and co-eternal with the Father, "the very image of his substance and the effulgence of his glory", equal unto Him in all things. He is the Son of God, not only from the time that He assumed our nature but from all eternity, as these testimonies, when compared together, teach us. Moses says that God created the world; and St. John says that all things were made by that Word which he calls God. The apostle says that God made the world by His Son; likewise, that God created all things by Jesus Christ. Therefore it must needs follow that He who is called God, the Word, the Son, and Jesus Christ, did exist at that time when all things were created by Him. Therefore the prophet Micah says: "His goingsforth are from of old, from everlasting". And the apostle: "He hath neither beginning of days nor end of life". He therefore is that true, eternal, and almighty God whom we invoke, worship, and serve.

Article XI. The Holy Spirit Is True and Eternal God

We believe and confess also that the Holy Spirit from eternity proceeds from the Father and the Son; and therefore neither is made, created, nor begotten, but only proceeds from both; who in order is the third person of the Holy Trinity; of one and the same essence, majesty, and glory with the Father and the Son; and therefore is the true and eternal God, as the Holy Scriptures teach us.

Article XII. The Creation of All Things, Especially the Angels

We believe that the Father by the Word, that is, by His Son, has created of nothing the heaven, the earth, and all creatures, when it seemed good unto Him; giving unto every creature its being, shape, form, and several offices to serve its Creator; that He also still upholds and governs them by His eternal providence and infinite power for the service of mankind, to the end that man may serve his God.

He also created the angels good, to be His messengers and to serve His elect; some of whom are fallen from that excellency in which God created them into everlasting perdition, and the others have by the grace of God remained steadfast and continued in their first state. The devils and evil spirits are so depraved that they are enemies of God and every good thing; to the utmost of their power as murderers watching to ruin the Church and every member thereof, and by their wicked stratagems to destroy all; and are, therefore, by their own wickedness adjudged to eternal damnation, daily expecting their horrible torments.

Therefore we reject and abhor the error of the Sadducees, who deny the existence of spirits and angels; and also that of the Manichees, who assert that the devils have their origin of themselves, and that they are wicked of their own nature, without having been corrupted.

Article XIII. The Providence of God and His Government of All Things

We believe that the same good God, after He had created all things, did not forsake them or give them up to fortune or chance, but that He rules and governs them according to His holy will, so that nothing happens in this world without His appointment; nevertheless, God neither is the Author of nor can be charged with the sins which are committed. For His power and goodness are so great and incomprehensible that He orders and executes His work in the most excellent and just manner, even then when devils and wicked men act unjustly. And as to what He does surpassing human understanding, we will not curiously inquire into farther than our capacity will admit of; but with the greatest humility and reverence adore the righteous judgments of God, which are hid from us, contenting ourselves that we are pupils of Christ, to learn only those things which He has revealed to us in His Word, without transgressing these limits.

This doctrine affords us unspeakable consolation, since we are taught thereby that nothing can befall us by chance, but by the direction of our most gracious and heavenly Father; who watches over us with a paternal care, keeping all creatures so under His power that "not a hair of our head (for they are all numbered), nor a sparrow can fall to the ground without the will of our Father", in whom we do entirely trust; being persuaded that He so restrains the devil and all our enemies that without His will and permission they cannot hurt us.

And therefore we reject that damnable error of the Epicureans, who say that God regards nothing but leaves all things to chance.

Article XIV. The Creation and Fall of Man, and His Incapacity to Perform What Is Truly Good

We believe that God created man out of the dust of the earth, and made and formed him after His own image and likeness, good, righteous, and holy, capable in all things to will agreeably to the will of God. But being in honor, he understood it not, neither knew his excellency, but wilfully subjected himself to sin and consequently to death and the curse, giving ear to the words of the devil. For the commandment of life, which he had received, he transgressed; and by sin separated himself from God, who was his true life; having corrupted his whole nature; whereby he made himself liable to corporal and spiritual death. And being thus become wicked, perverse, and corrupt in all his ways, he has lost all his excellent gifts which he had received from God, and retained only small remains thereof, which, however, are sufficient to leave man without excuse; for all the light which is in us is changed into darkness, as the Scriptures teach us, saying: "The light shineth in the darkness, and the darkness apprehended it not"; where St. John calls men darkness.

Therefore we reject all that is taught repugnant to this concerning the free will of man, since man is but a slave to sin, and "can receive nothing, except it have been given him from heaven". For who may presume to boast that he of himself can do any good, since Christ says: "No man can come to me, except the Father that sent me draw him"? Who will glory in his own will, who understands that "the mind of the flesh is enmity against God"? Who can speak of his knowledge, since "the natural man receiveth not the things of the Spirit of God"? In short, who dares suggest any thought, since he knows that "we are not sufficient of ourselves to account anything as of ourselves, but that our sufficiency is of God"? And therefore what the apostle says ought justly to be held sure and firm, that "God worketh in us both to will and to work, for his good pleasure". For there is no understanding nor will conformable to the divine understanding and will but what Christ has wrought in man; which He teaches us, when He says: "Apart from me ye can do nothing".

Article XV. Original Sin

We believe that through the disobedience of Adam original sin is extended to all mankind; which is a corruption of the whole nature and a hereditary disease, wherewith even infants in their mother's womb are infected, and which produces in man all sorts of sin, being in him as a root thereof, and therefore is so vile and abominable in the sight of God that it is sufficient to condemn all mankind. Nor is it altogether abolished or wholly eradicated even by regeneration; since sin always issues forth from this woeful source, as water from a fountain; notwithstanding it is not imputed to the children of God unto condemnation, but by His grace and mercy is forgiven them. Not that they should rest securely in sin, but that a sense of this corruption should make believers often to sigh, desiring to be delivered from this body of death.

Wherefore we reject the error of the Pelagians, who assert that sin proceeds only from imitation.

Article XVI. Eternal Election

We believe that, all the posterity of Adam being thus fallen into perdition and ruin by the sin of our first parents, God then did manifest Himself such as He is; that is to say, merciful and just: merciful, since He delivers and preserves from this perdition all whom He in His eternal and unchangeable counsel of mere goodness has elected in Christ Jesus our Lord, without any respect to their works; just, in leaving others in the fall and perdition wherein they have involved themselves.

Article XVII. The Recovery of Fallen Man

We believe that our most gracious God, in His admirable wisdom and goodness, seeing that man had thus thrown himself into physical and spiritual death and made himself wholly miserable, was pleased to seek and comfort him, when he trembling fled from His presence, promising him that He would give His Son (who would be "born of a woman") "to bruise the head of the serpent" and to make him blessed.

Article XVIII. The Incarnation of Jesus Christ

We confess, therefore, that God has fulfilled the promise which He made to the fathers by the mouth of His holy prophets, when He sent into the world, at the time appointed by Him, His own only-begotten and eternal Son, who "took upon Him the form of a servant and became like unto man", really assuming the true human nature with all its infirmities, sin excepted; being conceived in the womb of the blessed virgin Mary by the power of the Holy Spirit without the means of man; and did not only assume human nature as to the body, but also a true human soul, that He might be a real man. For since the soul was lost as well as the body, it was necessary that He should take both upon Him, to save both.

Therefore we confess (in opposition to the heresy of the Anabaptists, who deny that Christ assumed human flesh of His mother) that Christ "partook of the flesh and blood of the children"; that He is a "fruit of the loins of David after the flesh; born of the seed of David according to the flesh; a fruit of the womb of Mary; born of a woman; a branch of David; a shoot of the root of Jesse; sprung from the tribe of Judah"; descended from the Jews according to the flesh; of the seed of Abraham, since (A.V.) "he took on him the seed of Abraham", and "was made like unto his brethren in all things, sin excepted"; so that in truth He is our IMMANUEL, that is to say, "God with us".

Article XIX. The Union and Distinction of the Two Natures in the Person of Christ

We believe that by this conception the person of the Son is inseparably united and connected with the human nature; so that there are not two Sons of God, nor two persons, but two natures united in one single person; yet each nature retains its own distinct properties. As, then, the divine nature has always remained uncreated, without beginning of days or end of life, filling heaven and earth, so also has the human nature not lost its properties but remained a creature, having beginning of days, being a finite nature, and retaining all the properties of a real body. And though He has by His resurrection given immortality to the same, nevertheless He has not changed the reality of His human nature; forasmuch as our salvation and resurrection also depend on the reality of His body. But these two natures are so closely united in one person that they were not separated even by His death. Therefore that which He, when dying, commended into the hands of His Father, was a real human spirit, departing from His body. But in the meantime the divine nature always remained united with the human, even when He lay in the grave; and the Godhead did not cease to be in Him, any more than it did when He was an infant, though it did not so clearly manifest itself for a while. Wherefore we confess that He is very God and very man: very God by His power to conquer death; and very man that He might die for us according to the infirmity of His flesh.

Article XX. God Has Manifested His Justice and Mercy in Christ

We believe that God, who is perfectly merciful and just, sent His Son to assume that nature in which the disobedience was committed, to make satisfaction in the same, and to bear the punishment of sin by His most bitter passion and death. God therefore manifested His justice against His Son when He laid our iniquities upon Him, and poured forth His mercy and goodness on us, who were guilty and worthy of damnation, out of mere and perfect love, giving His Son unto death for us, and raising Him for our justification, that through Him we might obtain immortality and life eternal.

Article XXI. The Satisfaction of Christ, Our Only High Priest, for Us

We believe that Jesus Christ is ordained with an oath to be an everlasting High Priest, after the order of Melchizedek; and that He has presented Himself in our behalf before the Father, to appease His wrath by His full satisfaction, by offering Himself on the tree of the cross, and pouring out His precious blood to purge away our sins, as the prophets had foretold. For it is written: "He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. He was led as a lamb to the slaughter, and numbered with the transgressors"; and condemned by Pontius Pilate as a malefactor, though he had first declared Him innocent. Therefore, He "restored that which he took not away, and suffered, the righteous for the unrighteous", as well in His body as in His soul, feeling the terrible punishment which our sins had merited; insomuch that "his sweat became as it were great drops of blood falling down upon the ground". He called out: "My God, my God, why hast thou forsaken me?" and has suffered all this for the remission of our sins.

Wherefore we justly say with the apostle Paul that we know nothing "save Jesus Christ, and him crucified; we count all things but loss and refuse for the excellency of the knowledge of Christ Jesus our Lord", in whose wounds we find all manner of consolation. Neither is it necessary to seek or invent any other means of being reconciled to God than this only sacrifice, once offered, by which he "hath perfected forever them that are sanctified". This is also the reason why He was called by the angel of God, JESUS, that is to say, SAVIOR, because He would "save his people from their sins".

Article XXII. Our Justification Through Faith in Jesus Christ

We believe that, to attain the true knowledge of this great mystery, the Holy Spirit kindles in our hearts an upright faith, which embraces Jesus Christ with all His merits, appropriates Him, and seeks nothing more besides Him. For it must needs follow, either that all things which are requisite to our salvation are not in Jesus Christ, or if all things are in Him, that then those who possess Jesus Christ through faith have complete salvation in Him. Therefore, for any to assert that Christ is not sufficient, but that something more is required besides Him, would be too gross a blasphemy; for hence it would follow that Christ was but half a Savior.

Therefore we justly say with Paul, that we "are justified by faith alone", or "by faith apart from works". However, to speak more clearly, we do not mean that faith itself justifies us, for it is only an instrument with which we embrace Christ our righteousness. But Jesus Christ, imputing to us all His merits, and so many holy works which He has done for us and in our stead, is our righteousness. And faith is an instrument that keeps us in communion with Him in all His benefits, which, when they become ours, are more than sufficient to acquit us of our sins.

Article XXIII. Wherein Our Justification Before God Consists

We believe that our salvation consists in the remission of our sins for Jesus Christ's sake, and that therein our righteousness before God is implied; as David and Paul teach us, declaring this to be the blessedness of man that "God imputes righteousness to him apart from works". And the same apostle says that we are "justified freely by his grace, through the redemption that is in Christ Jesus".

And therefore we always hold fast this foundation, ascribing all the glory to God, humbling ourselves before Him, and acknowledging ourselves to be such as we really are, without presuming to trust in anything in ourselves, or in any merit of ours, relying and resting upon the obedience of Christ crucified alone, which becomes ours when we believe in Him. This is sufficient to cover all our iniquities, and to give us confidence in approaching to God; freeing the conscience of fear, terror, and dread, without following the example of our first father, Adam, who, trembling, attempted to cover himself with fig-leaves. And, verily, if we should appear before God, relying on ourselves or on any other creature, though ever so little, we should, alas! be consumed. And therefore every one must pray with David: "O Jehovah, enter not into judgment with thy servant: for in thy sight no man living is righteous."

Article XXIV. Man's Sanctification and Good Works

We believe that this true faith, being wrought in man by the hearing of the Word of God and the operation of the Holy Spirit, sanctifies him and makes him a new man, causing him to live a new life, and freeing him from the bondage of sin. Therefore it is so far from being true that this justifying faith makes men remiss in a pious and holy life, that on the contrary without it they would never do anything out of love to God, but only out of self-love or fear of damnation. Therefore it is impossible that this holy faith can be unfruitful in man; for we do not speak of a vain faith, but of such a faith which is called in Scripture a "faith working through love", which excites man to the practice of those works which God has commanded in His Word.

These works, as they proceed from the good root of faith, are good and acceptable in the sight of God, forasmuch as they are all sanctified by His grace. Nevertheless they are of no account towards our justification, for it is by faith in Christ that we are justified, even before we do good works; otherwise they could not be good works, any more than the fruit of a tree can be good before the tree itself is good.

Therefore we do good works, but not to merit by them (for what can we merit?); nay, we are indebted to God for the good works we do, and not He to us, since it is He who "worketh in us both to will and to work, for his good pleasure". Let us therefore attend to what is written: "When ye shall have done all the things that are commanded you, say, We are unprofitable servants; we have done that which it was our duty to do." In the meantime we do not deny that God rewards good works, but it is through His grace that He crowns His gifts.

Moreover, though we do good works, we do not found our salvation upon them; for we can do no work but what is polluted by our flesh, and also punishable; and although we could perform such works, still the remembrance of one sin is sufficient to make God reject them. Thus, then, we would always be in doubt, tossed to and fro without any certainty, and our poor consciences would be continually vexed if they relied not on the merits of the suffering and death of our Savior.

Article XXV. The Abolishing of the Ceremonial Law

We believe that the ceremonies and symbols of the law ceased at the coming of Christ, and that all the shadows are accomplished; so that the use of them must be abolished among Christians; yet the truth and substance of them remain with us in Jesus Christ, in whom they have their completion. In the meantime we still use the testimonies taken out of the law and the prophets to confirm us in the doctrine of the gospel, and to regulate our life in all honorableness to the glory of God, according to His will.

Article XXVI. Christ's Intercession

We believe that we have no access unto God but alone through the only Mediator and Advocate, Jesus Christ the righteous; who therefore became man, having united in one person the divine and human natures, that we men might have access to the divine Majesty, which access would otherwise be barred against us. But this Mediator, whom the Father has appointed between Him and us, ought in no wise to affright us by His majesty, or cause us to seek another according to our fancy. For there is no creature, either in heaven or on earth, who loves us more than Jesus Christ; who, though "existing in the form of God", yet "emptied himself, being made in the likeness of men and of a servant for us, and in all things was made like unto his brethren". If, then, we should seek for another mediator who would be favorably inclined towards us, whom could we find who loved us more than He who laid down His life for us, even "while we were his enemies"? And if we seek for one who has power and majesty, who is there that has so much of both as He "who sits at the right hand of God and to whom hath been given all authority in heaven and on earth"? And who will sooner be heard than the own well beloved Son of God?

Therefore it was only through distrust that this practice of dishonoring, instead of honoring, the saints was introduced, doing that which they never have done nor required, but have on the contrary steadfastly rejected according to their bounden duty, as appears by their writings. Neither must we plead here our unworthiness; for the meaning is not that we should offer our prayers to God on the ground of our own worthiness, but only on the ground of the excellency and worthiness of the Lord Jesus Christ, whose righteousness is become ours by faith.

Therefore the apostle, to remove this foolish fear, or rather distrust, from us, rightly says that Jesus Christ "in all things was made like unto his brethren, that he might become a merciful and faithful high priest, to make propitiation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succor them that are tempted". And further to encourage us to go to Him, he says: "Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin. Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need." The same apostle says: "Having boldness to enter into the holy place by the blood of Jesus, let us draw near with a true heart in fullness of faith", etc. Likewise: Christ "hath his priesthood unchangeable; wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them."

What more can be required? since Christ Himself says: "I am the way, and the truth, and the life: no one cometh unto the Father, but by me. " To what purpose should we, then, seek another advocate, since it has pleased God to give us His own Son as an Advocate? Let us not forsake Him to take another, or rather to seek after another, without ever being able to find him; for God well knew, when He gave Him to us, that we were sinners.

Therefore, according to the command of Christ, we call upon the heavenly Father through Jesus Christ our only Mediator, as we are taught in the Lord's Prayer; being assured that whatever we ask of the Father in His Name will be granted us.

Article XXVII. The Catholic Christian Church

We believe and profess one catholic or universal Church, which is a holy congregation of true Christian believers, all expecting their salvation in Jesus Christ, being washed by His blood, sanctified and sealed by the Holy Spirit.

This Church has been from the beginning of the world, and will be to the end thereof; which is evident from this that Christ is an eternal King, which without subjects He cannot be. And this holy Church is preserved or supported by God against the rage of the whole world; though it sometimes for a while appears very small, and in the eyes of men to be reduced to nothing; as during the perilous reign of Ahab the Lord reserved unto Him seven thousand men who had not bowed their knees to Baal.

Furthermore, this holy Church is not confined, bound, or limited to a certain place or to certain persons, but is spread and dispersed over the whole world; and yet is joined and united with heart and will, by the power of faith, in one and the same Spirit.

Article XXVIII. Every One Is Bound to Join Himself to the True Church

We believe, since this holy congregation is an assembly of those who are saved, and outside of it there is no salvation, that no person of whatsoever state or condition he may be, ought to withdraw from it, content to be by himself; but that all men are in duty bound to join and unite themselves with it; maintaining the unity of the Church; submitting themselves to the doctrine and discipline thereof; bowing their necks under the yoke of Jesus Christ; and as mutual members of the same body, serving to the edification of the brethren, according to the talents God has given them.

And that this may be the more effectually observed, it is the duty of all believers, according to the Word of God, to separate themselves from all those who do not belong to the Church, and to join themselves to this congregation, wheresoever God has established it, even though the magistrates and edicts of princes were against it, yea, though they should suffer death or any other corporal punishment. Therefore all those who separate themselves from the same or do not join themselves to it act contrary to the ordinance of God.

Article XXIX. The Marks of the True Church, and Wherein it Differs from the False Church

We believe that we ought diligently and circumspectly to discern from the Word of God which is the true Church, since all sects which are in the world assume to themselves the name of the Church. But we speak not here of hypocrites, who are mixed in the Church with the good, yet are not of the Church, though externally in it; but we say that the body and communion of the true Church must be distinguished from all sects that call themselves the Church.

The marks by which the true Church is known are these: If the pure doctrine of the gospel is preached therein; if it maintains the pure administration of the sacraments as instituted by Christ; if church discipline is exercised in chastening of sin; in short, if all things are managed according to the pure Word of God, all things contrary thereto rejected, and Jesus Christ acknowledged as the only Head of the Church. Hereby the true Church may certainly be known, from which no man has a right to separate himself.

With respect to those who are members of the Church, they may be known by the marks of Christians; namely, by faith, and when, having received Jesus Christ the only Savior, they avoid sin, follow after righteousness, love the true God and their neighbor, neither turn aside to the right or left, and crucify the flesh with the works thereof. But this is not to be understood as if there did not remain in them great infirmities; but they fight against them through the Spirit all the days of their life, continually taking their refuge in the blood, death, passion, and obedience of our Lord Jesus Christ, in whom they have remission of sins, through faith in Him.

As for the false Church, it ascribes more power and authority to itself and its ordinances than to the Word of God, and will not submit itself to the yoke of Christ. Neither does it administer the sacraments as appointed by Christ in His Word, but adds to and takes from them, as it thinks proper; it relies more upon men than upon Christ; and persecutes those who live holily according to the Word of God and rebuke it for its errors, covetousness, and idolatry.

These two Churches are easily known and distinguished from each other.

Article XXX. The Government of the Church and its Offices

We believe that this true Church must be governed by that spiritual polity which our Lord has taught us in His Word; namely, that there must be ministers or pastors to preach the Word of God and to administer the sacraments; also elders and deacons, who, together with the pastors, form the council of the Church; that by these means the true religion may be preserved, and the true doctrine everywhere propagated, likewise transgressors chastened and restrained by spiritual means; also that the poor and distressed may be relieved and comforted, according to their necessities. By these means everything will be carried on in the Church with good order and decency, when faithful men are chosen, according to the rule prescribed by St. Paul in his Epistle to Timothy.

Article XXXI. The Ministers, Elders, and Deacons

We believe that the ministers of God's Word, the elders, and the deacons ought to be chosen to their respective offices by a lawful election by the Church, with calling upon the name of the Lord, and in that order which the Word of God teaches. Therefore every one must take heed not to intrude himself by improper means, but is bound to wait till it shall please God to call him; that he may have testimony of his calling, and be certain and assured that it is of the Lord.

As for the ministers of God's Word, they have equally the same power and authority wheresoever they are, as they are all ministers of Christ, the only universal Bishop and the only Head of the Church.

Moreover, in order that this holy ordinance of God may not be violated or slighted, we say that every one ought to esteem the ministers of God's Word and the elders of the Church very highly for their work's sake, and be at peace with them without murmuring, strife, or contention, as much as possible.

Article XXXII. The Order and Discipline of the Church

In the meantime we believe, though it is useful and beneficial that those who are rulers of the Church institute and establish certain ordinances among themselves for maintaining the body of the Church, yet that they ought studiously to take care that they do not depart from those things which Christ, our only Master, has instituted. And therefore we reject all human inventions, and all laws which man would introduce into the worship of God, thereby to bind and compel the conscience in any manner whatever. Therefore we admit only of that which tends to nourish and preserve concord and unity, and to keep all men in obedience to God. For this purpose, excommunication or church discipline is requisite, with all that pertains to it, according to the Word of God.

Article XXXIII. The Sacraments

We believe that our gracious God, taking account of our weakness and infirmities, has ordained the sacraments for us, thereby to seal unto us His promises, and to be pledges of the good will and grace of God towards us, and also to nourish and strengthen our faith; which He has joined to the Word of the gospel, the better to present to our senses both that which He declares to us by His Word and that which He works inwardly in our hearts, thereby confirming in us the salvation which He imparts to us. For they are visible signs and seals of an inward and invisible thing, by means whereof God works in us by the power of the Holy Spirit. Therefore the signs are not empty or meaningless, so as to deceive us. For Jesus Christ is the true object presented by them, without whom they would be of no moment.

Moreover, we are satisfied with the number of sacraments which Christ our Lord has instituted, which are two only, namely, the sacrament of baptism and the holy supper of our Lord Jesus Christ.

Article XXXIV. Holy Baptism

We believe and confess that Jesus Christ, who is the end of the law, has made an end, by the shedding of His blood, of all other sheddings of blood which men could or would make as a propitiation or satisfaction for sin; and that He, having abolished circumcision, which was done with blood, has instituted the sacrament of baptism instead thereof; by which we are received into the Church of God, and separated from all other people and strange religions, that we may wholly belong to Him whose mark and ensign we bear; and which serves as a testimony to us that He will forever be our gracious God and Father.

Therefore He has commanded all those who are His to be baptized with pure water, "into the name of the Father and of the Son and of the Holy Spirit", thereby signifying to us, that as water washes away the filth of the body when poured upon it, and is seen on the body of the baptized when sprinkled upon him, so does the blood of Christ by the power of the Holy Spirit internally sprinkle the soul, cleanse it from its sins, and regenerate us from children of wrath unto children of God. Not that this is effected by the external water, but by the sprinkling of the precious blood of the Son of God; who is our Red Sea, through which we must pass to escape the tyranny of Pharaoh, that is, the devil, and to enter into the spiritual land of Canaan.

The ministers, therefore, on their part administer the sacrament and that which is visible, but our Lord gives that which is signified by the sacrament, namely, the gifts and invisible grace; washing, cleansing, and purging our souls of all filth and unrighteousness; renewing our hearts and filling them with all comfort; giving unto us a true assurance of His fatherly goodness; putting on us the new man, and putting off the old man with all his deeds.

We believe, therefore, that every man who is earnestly studious of obtaining life eternal ought to be baptized but once with this only baptism, without ever repeating the same, since we cannot be born twice. Neither does this baptism avail us only at the time when the water is poured upon us and received by us, but also through the whole course of our life.

Therefore we detest the error of the Anabaptists, who are not content with the one only baptism they have once received, and moreover condemn the baptism of the infants of believers, who we believe ought to be baptized and sealed with the sign of the covenant, as the children in Israel formerly were circumcised upon the same promises which are made unto our children. And indeed Christ shed His blood no less for the washing of the children of believers than for adult persons; and therefore they ought to receive the sign and sacrament of that which Christ has done for them; as the Lord commanded in the law that they should be made partakers of the sacrament of Christ's suffering and death shortly after they were born, by offering for them a lamb, which was a sacrament of Jesus Christ. Moreover, what circumcision was to the Jews, baptism is to our children. And for this reason St. Paul calls baptism the "circumcision of Christ".

Article XXXV. The Holy Supper of Our Lord Jesus Christ

We believe and confess that our Savior Jesus Christ did ordain and institute the sacrament of the holy supper to nourish and support those whom He has already regenerated and incorporated into His family, which is His Church.

Now those who are regenerated have in them a twofold life, the one corporal and temporal, which they have from the first birth and is common to all men; the other, spiritual and heavenly, which is given them in their second birth, which is effected by the Word of the gospel, in the communion of the body of Christ; and this life is not common, but is peculiar to God's elect. In like manner God has given us, for the support of the bodily and earthly life, earthly and common bread, which is subservient thereto and is common to all men, even as life itself. But for the support of the spiritual and heavenly life which believers have He has sent a living bread, which descended from heaven, namely, Jesus Christ, who nourishes and strengthens the spiritual life of believers when they eat Him, that is to say, when they appropriate and receive Him by faith in the spirit.

In order that He might represent unto us this spiritual and heavenly bread, Christ has instituted an earthly and visible bread as a sacrament of His body, and wine as a sacrament of His blood, to testify by them unto us that, as certainly as we receive and hold this sacrament in our hands and eat and drink the same with our mouths, by which our life is afterwards nourished, we also do as certainly receive by faith (which is the hand and mouth of our soul) the true body and blood of Christ our only Savior in our souls, for the support of our spiritual life.

Now, as it is certain and beyond all doubt that Jesus Christ has not enjoined to us the use of His sacraments in vain, so He works in us all that He represents to us by these holy signs, though the manner surpasses our understanding and cannot be comprehended by us, as the operations of the Holy Spirit are hidden and incomprehensible. In the meantime we err not when we say that what is eaten and drunk by us is the proper and natural body and the proper blood of Christ. But the manner of our partaking of the same is not by the mouth, but by the spirit through faith. Thus, then, though Christ always sits at the right hand of His Father in the heavens, yet does He not therefore cease to make us partakers of Himself by faith. This feast is a spiritual table, at which Christ communicates Himself with all His benefits to us, and gives us there to enjoy both Himself and the merits of His sufferings and death: nourishing, strengthening, and comforting our poor comfortless souls by the eating of His flesh, quickening and refreshing them by the drinking of His blood.

Further, though the sacraments are connected with the thing signified nevertheless both are not received by all men. The ungodly indeed receives the sacrament to his condemnation, but he does not receive the truth of the sacrament, even as Judas and Simon the sorcerer both indeed received the sacrament but not Christ who was signified by it, of whom believers only are made partakers.

Lastly, we receive this holy sacrament in the assembly of the people of God, with humility and reverence, keeping up among us a holy remembrance of the death of Christ our Savior, with thanksgiving, making there confession of our faith and of the Christian religion. Therefore no one ought to come to this table without having previously rightly examined himself, lest by eating of this bread and drinking of this cup he eat and drink judgment to himself. In a word, we are moved by the use of this holy sacrament to a fervent love towards God and our neighbor.

Therefore we reject all mixtures and damnable inventions which men have added unto and blended with the sacraments, as profanations of them; and affirm that we ought to rest satisfied with the ordinance which Christ and His apostles have taught us, and that we must speak of them in the same manner as they have spoken.

Article XXXVI. The Magistracy (Civil Government)

We believe that our gracious God, because of the depravity of mankind, has appointed kings, princes, and magistrates; willing that the world should be governed by certain laws and policies; to the end that the dissoluteness of men might be restrained, and all things carried on among them with good order and decency. For this purpose He has invested the magistracy with "the sword for the punishment of evil-doers and for the protection of them that do well".

Their office is not only to have regard unto and watch for the welfare of the civil state, but also to protect the sacred ministry, that the kingdom of Christ may thus be promoted. They must therefore countenance the preaching of the Word of the gospel everywhere, that God may be honored and worshipped by every one, as He commands in His Word.

Moreover, it is the bounden duty of every one, of whatever state, quality, or condition he may be, to subject himself to the magistrates; to pay tribute, to show due honor and respect to them, and to obey them in all things which are not repugnant to the Word of God; to supplicate for them in their prayers that God may rule and guide them in all their ways, and "that we may lead a tranquil and quiet life in all godliness and gravity".

Wherefore we detest the Anabaptists and other seditious people, and in general all those who reject the higher powers and magistrates and would subvert justice, introduce community of goods, and confound that decency and good order which God has established among men.

Article XXXVII. The Last Judgment

Finally, we believe, according to the Word of God, when the time appointed by the Lord (which is unknown to all creatures) is come and the number of the elect complete, that our Lord Jesus Christ will come from heaven, corporally and visibly, as He ascended, with great glory and majesty to declare Himself Judge of the living and the dead, burning this old world with fire and flame to cleanse it.

Then all men will personally appear before this great Judge, both men and women and children, that have been from the beginning of the world to the end thereof, being summoned by "the voice of the archangel, and by the sound of the trump of God". For all the dead shall be raised out of the earth, and their souls joined and united with their proper bodies in which they formerly lived. As for those who shall then be living, they shall not die as the others, but be changed in the twinkling of an eye, and from corruptible become incorruptible. Then "the books" [(that is to say, the consciences)] "shall be opened, and the dead judged" according to what they shall have done in this world, whether it be good or evil. Nay, all men "shall give account of every idle word they have spoken", which the world only counts amusement and jest; and then the secrets and hypocrisy of men shall be disclosed and laid open before all.

And therefore the consideration of this judgment is justly terrible and dreadful to the wicked and ungodly, but most desirable and comfortable to the righteous and elect; because then their full deliverance shall be perfected, and there they shall receive the fruits of their labor and trouble which they have borne. Their innocence shall be known to all, and they shall see the terrible vengeance which God shall execute on the wicked, who most cruelly persecuted, oppressed, and tormented them in this world, and who shall be convicted by the testimony of their own consciences, and shall become immortal, but only to be tormented in "the eternal fire which is prepared for the devil and his angels".

But on the contrary, the faithful and elect shall be crowned with glory and honor; and the Son of God will confess their names before God His Father and His elect angels; all tears shall be wiped from their eyes; and their cause which is now condemned by many judges and magistrates as heretical and impious will then be known to be the cause of the Son of God. And for a gracious reward, the Lord will cause them to possess such a glory as never entered into the heart of man to conceive.

Therefore we expect that great day with a most ardent desire, to the end that we may fully enjoy the promises of God in Christ Jesus our Lord. AMEN. "Amen, come, Lord Jesus." Rev. 22:20.

THE HEIDELBERG CATECHISM (1563)

LORD'S DAY 1

Q.1. WHAT IS YOUR ONLY COMFORT, IN LIFE AND IN DEATH?

A. That I am not my own, but belong - body and soul, in life and in death - to my faithful Savior Jesus Christ. He has fully paid for all my sins with his precious blood, and has set me free from the tyranny of the devil. He also watches over me in such a way that not a hair can fall from my head without the will of my Father in heaven: in fact all things must work together for my salvation. Because I belong to him, Christ, by His Holy Spirit, assures me of eternal life, and makes me wholeheartedly willing and ready from now on to live for him.

Q.2. WHAT MUST YOU KNOW TO LIVE AND DIE IN THE JOY OF THIS COMFORT?

A. Three things: first, how great my sin and misery are; second, how I am set free from all my sins and misery; third, how I am to thank God for such deliverance.

PART I: MISERY

LORD'S DAY 2

Q.3. HOW DO YOU COME TO KNOW YOUR MISERY?

A. The law of God tells me.

Q.4. WHAT DOES GOD'S LAW REQUIRE OF US?

A. Christ teaches us this in summary in Matthew 22: "Love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength. This is the first and greatest commandment. And the second is like it: Love your neighbor as yourself. All the Law and the Prophets hang on these commandments."

Q.5. CAN YOU LIVE UP TO ALL THIS PERFECTLY?

A. No. I have a natural tendency to hate God and my neighbor.

LORD'S DAY 3

Q.6. DID GOD CREATE PEOPLE SO WICKED AND PERVERSE?

A. No. God created them good and in his own image, that is, in true righteousness and holiness, so that they might truly know God their Creator, love him with all their heart, and live with him in eternal happiness for his praise and glory.

Q.7. THEN WHERE DOES THIS CORRUPT HUMAN NATURE COME FROM?

A. From the fall and disobedience of our first parents, Adam and Eve, in Paradise. This fall has so poisoned our nature that we are born sinner - corrupt from conception on.

Q.8. BUT ARE WE SO CORRUPT THAT WE ARE TOTALLY UNABLE TO DO ANY GOOD AND INCLINED TOWARD ALL EVIL?

A. Yes, unless we are born again, by the Spirit of God.

LORD'S DAY 4

Q.9. BUT DOESN'T GOD DO US INJUSTICE BY REQUIRING IN HIS LAW WHAT WE ARE UNABLE TO DO?

A. No, God created humans with the ability to keep the law. They, however, tempted by the devil, in reckless disobedience robbed themselves and all their descendants of these gifts.

Q.10. WILL GOD PERMIT SUCH DISOBEDIENCE AND REBELLION TO GO UNPUNISHED?

A. Certainly not. He is terribly angry about the sin we are born with as well as the sins we personally commit. As a just judge he punishes them now and in eternity. He has declared: "Cursed is everyone who does not continue to do everything written in the Book of the Law.

Q.11. BUT ISN'T GOD ALSO MERCIFUL?

A. God is certainly merciful, but he is also just. His justice demands that sin, committed against his supreme majesty, be punished with the supreme penalty - eternal punishment of body and soul.

PART II: DELIVERANCE

LORD'S DAY 5

Q.12. ACCORDING TO GOD'S RIGHTEOUS JUDGMENT WE DESERVE PUNISHMENT BOTH IN THIS WORLD AND FOREVER AFTER: HOW THEN CAN WE ESCAPE THIS PUNISHMENT AND RETURN TO GOD'S FAVOR?

A. God requires that his justice be satisfied. Therefore the claims of his justice must be paid in full, either by ourselves or another.

Q.13. CAN WE PAY THIS DEBT OURSELVES?

A. Certainly not. Actually, we increase our guilt every day.

Q.14. CAN ANOTHER CREATURE - ANY AT ALL - PAY THIS DEBT FOR US?

A. No. To begin with, God will not punish another creature for what a human is guilty of. Besides, no mere creature can bear the weight of God's eternal anger against sin and release others from it.

Q.15. WHAT KIND OF MEDIATOR AND DELIVERER SHOULD WE LOOK FOR THEN?

A. One who is truly human and truly righteous, yet more powerful than all creatures, that is, on who is also true God.

LORD'S DAY 6

Q.16. WHY MUST HE BE TRULY HUMAN AND TRULY RIGHTEOUS?

A. God's justice demands that human nature, which has sinned, must pay for its sin; but a sinner could never pay for others.

Q.17. WHY MUST HE ALSO BE TRUE GOD?

A. So that, by the power of his divinity, he might bear the weight of God's anger in his humanity and earn for us and restore to us righteousness and life.

Q.18. AND WHO IS THIS MEDIATOR - TRUE GOD AND AT THE SAME TIME TRULY HUMAN AND TRULY RIGHTEOUS?

A. Our Lord Jesus Christ, who was given us to set us completely free and to make us right with God.

Q.19. HOW DO YOU COME TO KNOW THIS?

A. The holy gospel tells me. God himself began to reveal the gospel already in Paradise; later he proclaimed it by the holy patriarchs and prophets, and portrayed it by the sacrifices and other ceremonies of the law; finally he fulfilled it through His own dear Son.

LORD'S DAY 7

Q.20. ARE ALL SAVED THROUGH CHRIST JUST AS ALL WERE LOST THROUGH ADAM?

A. No. Only those are saved who by true faith are grafted into Christ and accept all his blessings.

Q.21. WHAT IS TRUE FAITH?

A. True faith is not only a knowledge and conviction that everything God reveals in his Word is true; it is also a deep-rooted assurance, created in my by the Holy Spirit through the gospel, that, out of sheer grace earned for us by Christ, not only others, but I too have had my sins forgiven, have been made forever right with God, and have been granted salvation.

Q.22. WHAT THEN MUST A CHRISTIAN BELIEVE?

A. Everything God promises us in the gospel. That gospel is summarized for us in the articles of our Christian faith - a creed beyond doubt, and confessed throughout the world.

Q.23. WHAT ARE THESE ARTICLES?

A. I believe in God, the Father Almighty, creator of heaven and earth.

I believe in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Spirit, born of the virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried; he descended to hell. The third day he rose again from the dead. He ascended to heaven and is seated at the right hand of God the Father almighty. From there he will come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

LORD'S DAY 8

Q.24. HOW ARE THESE ARTICLES DIVIDED?

A. Into three parts: God the Father and our creation; God the Son andour deliverance; God the Holy Spirit and our sanctification.

Q.25. SINCE THERE IS BUT ONE GOD, WHY DO YOU SPEAK OF THREE: FATHER,SON, AND HOLY SPIRIT?

A. Because that is how God has revealed himself in his Word: these three distinct persons are the one, true, eternal God.

God the Father

LORD'S DAY 9

Q.26. WHAT DO YOU BELIEVE WHEN YOU SAY, "I BELIEVE IN GOD THE FATHERALMIGHTY, CREATOR OF HEAVEN AND EARTH"?

A. That the eternal Father of our Lord Jesus Christ, who out of nothing created heaven and earth and everything in them, who still upholds and rules them by his eternal counsel and providence, is my God and Father because of Christ His Son. I trust him so much that I do not doubt he will provide whatever I need body and soul, and he will turn to my good whatever adversity he sends me in this sad world. He is able to do this because he is almighty God; he desires to do this because he is a faithful Father.

LORD'S DAY 10

Q.27. WHAT DO YOU UNDERSTAND BY THE PROVIDENCE OF GOD?

A. Providence is the almighty and ever present power of God by which he upholds, as with his hand, heaven and earth and all creatures, and so rules them that leaf and blade, rain and drought, fruitful and lean years, food and drink, health and sickness, prosperity and poverty - all things, in fact, come to us not by chance but from his fatherly hand.

Q.28. HOW DOES THE KNOWLEDGE OF GOD'S CREATION AND PROVIDENCE HELP US?

A. We can be patient when things go against us, thankful when things go well, and for the future we can have good confidence in our faithful God and Father that nothing will separate us from his love. All creatures are so completely in his hand that without his will they can neither move nor be moved.

God the Son

LORD'S DAY 11

Q.29. WHY IS THE SON OF GOD CALLED "JESUS", MEANING "SAVIOR"?

A. Because he saves us from our sins. Salvation cannot be found in anyone else; it is futile to look for any salvation elsewhere.

Q.30. DO THOSE WHO LOOK FOR THEIR SALVATION AND SECURITY IN SAINTS, IN THEMSELVES, OR ELSEWHERE REALLY BELIEVE IN THE ONLY SAVIOR JESUS?

A. No. Although they boast of being his, by their deeds they deny the only savior and deliverer, Jesus. Either Jesus is not a perfect savior, or those who in true faith accept this savior have in him all they need for their salvation.

LORD'S DAY 12

Q.31. WHY IS HE CALLED "CHRIST," MEANING "ANOINTED"?

A. Because he has been ordained by God the Father and has been anointed with the Holy Spirit to be our chief prophet and teacher who perfectly reveals to us the secret counsel and will of God for our deliverance; our only high priest who has set us free by the one sacrifice of his body, and who continually pleads our cause with the Father; and our eternal king, who governs us by his Word and Spirit, and who guards us and keeps us in the freedom he has won for us.

Q.32. BUT WHY ARE YOU CALLED A CHRISTIAN?

A. Because by faith I am a member of Christ and so I share in his anointing. I am anointed to confess his name, to present myself as a living sacrifice of thanks, to strive with a good conscience against sin and the devil in this life, and afterward to reign with Christ over all creation for all eternity.

LORD'S DAY 13

Q.33. WHY IS HE CALLED GOD'S "ONLY SON" WHEN WE ALSO ARE GOD'S CHILDREN?

A. Because Christ alone is the eternal, natural Son of God. We, however, are adopted children of God - adopted by grace through Christ.

Q.34. WHY DO YOU CALL HIM "OUR LORD"?

A. Because - not with gold or silver, but with his precious blood - he has set us free from sin and from the tyranny of the devil, and has bought us, body and soul, to be his very own.

LORD'S DAY 14

Q.35. WHAT DOES IT MEAN THAT HE "WAS CONCEIVED BY THE HOLY SPIRIT AND BORN OF THE VIRGIN MARY"?

A. That the eternal Son of God, who is and remains true and eternal God, took to himself, through the working of the Holy Spirit, the flesh and blood of the virgin Mary, a truly human nature so that he might become David's true descendent, like his brothers in every way except for sin.

Q.36. HOW DOES THE HOLY CONCEPTION AND BIRTH OF CHRIST BENEFIT YOU?

A. He is our mediator, and with his innocence and perfect holiness here moves from God's sight my sin - mine since I was conceived.

LORD'S DAY 15

Q.37. WHAT DO YOU UNDERSTAND BY THE WORD "SUFFERED"?

A. That during his whole life on earth, but especially at the end, Christ sustained in body and soul the anger of God against the sin of the whole human race. This he did in order that, by his suffering as the only atoning sacrifice, he might set us free, body and soul, from eternal condemnation, and gain for us God's grace, righteousness, and eternal life.

Q.38. WHY DID HE SUFFER "UNDER PONTIUS PILATE" AS JUDGE?

A. So that he, though innocent, might be condemned by a civil judge, and so free us from the severe judgment of God that was to fall on us.

Q.39. IS IT SIGNIFICANT THAT HE WAS "CRUCIFIED" INSTEAD OF DYING SOME OTHER WAY?

A. Yes. This death convinces me that he shouldered the curse which lay on me, since death by crucifixion was accursed by God.

LORD'S DAY 16

Q.40. WHY DID CHRIST HAVE TO GO ALL THE WAY TO DEATH?

A. Because God's justice and truth demand it: only the death of God's Son could pay for our sin.

Q.41. WHY WAS HE "BURIED"?

A. His burial testifies that he really died.

Q.42. SINCE CHRIST HAS DIED FOR US, WHY DO WE HAVE TO DIE?

A. Our death does not pay the debt of our sins. Rather, it puts an end to our sinning and is our entrance into eternal life.

Q.43. WHAT FURTHER ADVANTAGE DO WE RECEIVE FROM CHRIST'S SACRIFICE AND ON THE CROSS?

A. Through Christ's death our old selves are crucified, put to death, and buried with him, so that the evil desires of the flesh may no longer rule us, but that instead we may dedicate ourselves as an offering of gratitude to him.

Q.44. WHY DOES THE CREED ADD, "HE DESCENDED INTO HELL"?

A. To assure me in times of personal crisis and temptation that Christ my Lord, by suffering unspeakable anguish, pain,and terror of soul, especially on the cross but also earlier, has delivered me from the anguish and torment of hell.

LORD'S DAY 17

Q.45. HOW DOES CHRIST'S RESURRECTION BENEFIT US?

A. First, by his resurrection he has overcome death, so that he might make us share in the righteousness he won for us by his death. Second, by his power we too are already now raised to a new life. Third, Christ's resurrection is a guarantee our glorious resurrection.

LORD'S DAY 18

Q.46. WHAT DO YOU MEAN BY SAYING "HE ASCENDED INTO HEAVEN"?

A. That Christ, while his disciples watched, was lifted up from the earth to heaven and will be there for our good until he comes again to judge the living and the dead.

Q.47. BUT ISN'T CHRIST WITH US UNTIL THE END OF THE WORLD AS HE PROMISED US?

A. Christ is truly human and truly God. In his human nature Christ is not now on earth; but in his divinity, majesty, grace, and Spirit he is not absent from us for a moment.

Q.48. IF HIS HUMANITY IS NOT PRESENT WHEREVER HIS DIVINITY IS, THEN AREN'T THE TWO NATURES OF CHRIST SEPARATED FROM EACH OTHER?

A. Certainly not. Since divinity is not limited and is present everywhere, it is evident that Christ's divinity is surely beyond the bounds of the humanity he has taken on, but at the same time his divinity is in and remains personally united to his humanity.

Q.49. HOW DOES CHRIST'S ASCENSION TO HEAVEN BENEFIT US?

A. First, he pleads our cause in heaven the presence of his Father. Second, we have our own flesh in heaven - a guarantee that Christ our head will take us, his members, to himself in heaven. Third, he sends us his Spirit to us on earth as a further guarantee. By the Spirit's power we make the goal of our lives, not earthly things, but the things above where Christ is, sitting at God's right hand.

LORD'S DAY 19

Q.50. WHY THE NEXT WORDS: "AND IS SEATED AT THE RIGHT HAND OF GOD"?

A. Christ ascended to heaven, there to show that he is head of hischurch, and that the Father rules all things through him.

Q.51. HOW DOES THIS GLORY OF CHRIST OUR HEAD BENEFIT US?

A. First, through his Holy Spirit he pours out his gifts from heaven upon his members. Second, by his power he defends us and keeps us safe from all our enemies.

Q.52. HOW DOES CHRIST'S RETURN "TO JUDGE THE LIVING AND THE DEAD" COMFORT YOU?

A. In all distress and persecution I turn my eyes to the heavens and confidently await as judge the very One who has already stood trial in my place before God and so has removed the whole curse from me. All his enemies and mine he will condemn to everlasting punishment: but me and all his chosen ones he will take along with him into the joy and the glory of heaven.

God the Holy Spirit

LORD'S DAY 20

Q.53. WHAT DO YOU BELIEVE CONCERNING "THE HOLY SPIRIT"?

A. First, he,, as well as the Father and the Son, is eternal God. Second, he has been given to me personally, so that, by true faith, he makes me share in Christ and all his blessings, comforts me, and remains with me forever.

LORD'S DAY 21

Q.54. WHAT DO YOU BELIEVE CONCERNING "THE HOLY CATHOLIC CHURCH"?

A. I believe that Son of God through his Spirit and Word, out of the entire human race, from the beginning of the world to its end, gathers, protects, and preserves for himself a community chosen for eternal life and united in true faith. And of this community I am and always will be a living a member.

Q.55. WHAT DO YOU UNDERSTAND BY "THE COMMUNION OF SAINTS"?

A. First, that believers one and all, as members of this community, share in Christ and in all his treasures and gifts. Second, that each member should consider it a duty to use these gifts readily and cheerfully for the service and enrichment of the other members.

Q.56. WHAT DO YOU BELIEVE CONCERNING "THE FORGIVENESS OF SINS"?

A. I believe that God, because of Christ's atonement, will never hold against me any of my sins nor my sinful nature which I need to struggle against all my life. Rather, in his grace God grants me the righteousness of Christ to free me forever from judgment.

LORD'S DAY 22

Q.57. HOW DOES "THE RESURRECTION OF THE BODY" COMFORT YOU?

A. Not only my soul will be taken immediately after this life to Christ its head, but even my very flesh, raised by the power of Christ, will be reunited with my soul and made like Christ's glorious body.

Q.58. HOW DOES THE ARTICLE CONCERNING "LIFE EVERLASTING" COMFORT YOU?

A. Even as I already now experience in my heart the beginning of eternal joy, so after this life I will have perfect blessedness such as no eye has seen, no ear has heard, no human heart has ever imagined: a blessedness in which to praise God eternally.

LORD'S DAY 23

Q.59. WHAT GOOD DOES IT DO YOU, HOWEVER, TO BELIEVE ALL THIS?

A. In Christ I am right with God and heir to life eternal.

Q.60. HOW ARE YOU RIGHT WITH GOD?

A. Only by true faith in Jesus Christ. Even though my conscience accuses me of having grievously sinned against all God's commandments and of never having kept any one of them, and even though I am still inclined toward all evil, nevertheless, without my deserving it all, out of sheer grace, God grants and credits to me the perfect satisfaction, righteousness, and holiness of Christ, as if I had never sinned nor been a sinner, as if I had been as perfectly obedient as Christ was obedient for me. All I need to do is to accept this gift of God with a believing heart.

Q.61. WHY DO YOU SAY THAT BY FAITH ALONE YOU ARE RIGHT WITH GOD?

A. It is not because of any value my faith has that God is pleased with me. Only Christ's satisfaction, righteousness, and holiness make me right with God. And I can receive this righteousness and make it mine in no other way than by faith alone.

LORD'S DAY 24

Q.62. WHY CAN'T THE GOOD WE DO MAKE US RIGHT WITH GOD, OR AT LEAST HELP MAKE US RIGHT WITH HIM?

A. Because the righteousness which can pass God's scrutiny must be entirely perfect and must in every way measure up to the divine law. Even the very best we do in this life is imperfect and stained with sin.

Q.63. HOW CAN YOU SAY THAT THE GOOD WE DO DOESN'T EARN ANYTHING WHEN GOD PROMISES TO REWARD IT IN THIS LIFE AND THE NEXT?

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

Q.64. BUT DOESN'T THIS TEACHING MAKE PEOPLE INDIFFERENT AND WICKED?

A. No. It is impossible for those grafted into Christ by true faith not to produce fruits of gratitude.

The Holy Sacraments

LORD'S DAY 25

Q.65. IT IS BY FAITH ALONE THAT WE SHARE IN CHRIST AND ALL HIS BLESSINGS: WHERE THEN DOES THAT FAITH COME FROM?

A. The Holy Spirit produces it in our hearts by the preaching of the holy gospel, and confirms it through our use of the holy sacraments.

Q.66. WHAT ARE SACRAMENTS?

A. Sacraments are holy signs and seals for us to see. they were instituted by God so that by our use of them he might make us understand more clearly the promise of the gospel, and might put his seal on that promise. And this is God's gospel promise: to forgive our sins and give us eternal life by grace alone because of Christ's one sacrifice finished on the cross.

Q.67. ARE BOTH THE WORD AND THE SACRAMENTS THEN INTENDED TO FOCUS OUR FAITH ON THE SACRIFICE OF JESUS CHRIST ON THE CROSS AS THE ONLY GROUND OF OUR SALVATION?

A. Right!. In the gospel the Holy Spirit teaches us and through the holy sacraments he assures us that our entire salvation rests on Christ's one sacrifice for us on the cross.

Q.68. HOW MANY SACRAMENTS DID CHRIST INSTITUTE IN THE NEW TESTAMENT?

A. Two: baptism and the Lord's Supper.

Baptism

LORD'S DAY 26

Q.69. HOW DOES BAPTISM REMIND YOU AND ASSURE YOU THAT CHRIST'S ONE SACRIFICE ON THE CROSS IS FOR YOU PERSONALLY?

A. In this way: Christ instituted this outward washing with and with it gave the promise that, as surely as water washes away the dirt from the body, so certainly his blood and his Spirit wash away my soul's impurity, in other words, all my sins.

Q.70. WHAT DOES IT MEAN TO BE WASHED WITH CHRIST'S BLOOD AND SPIRIT?

A. To be washed with Christ's blood means that God, by grace, has forgiven my sins because of Christ's blood poured out for me in his sacrifice on the cross. To be washed with Christ's Spirit means that the Holy Spirit has renewed me and set me apart to be a member of Christ so that more and more I become dead to sin and increasingly live a holy and blameless life.

Q.71. WHERE DOES CHRIST PROMISE THAT WE ARE WASHED WITH HIS BLOOD AND SPIRIT AS SURELY AS WE ARE WASHED WITH THE WATER OF BAPTISM?

A. In the institution of baptism where he says: "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." "Whoever believes and is baptized will be saved, but whoever does not believe will be condemned." This promise is repeated when Scripture calls baptism the washing of rebirth and the washing away of sins.

LORD'S DAY 27

Q.72. DOES THIS OUTWARD WASHING WITH WATER ITSELF WASH AWAY SINS?

A. No, Jesus Christ's blood and the Holy Spirit cleanse us from all sins.

Q.73. WHY THEN DOES THE HOLY SPIRIT CALL BAPTISM THE WASHING OF REBIRTH AND THE WASHING AWAY OF SINS?

A. God has good reason for these words. He wants to teach us that the blood and Spirit of Christ wash away our sins just as water washes away dirt from our bodies. But more important, he wants to assure us, by this divine pledge and sign, that the washing away of our sins spiritually is as real as physical washing with water.

Q.74. SHOULD INFANTS, TOO, BE BAPTIZED?

A. Yes. Infants as well as adults are God's covenant and are his people.They, no less than adults, are promised the forgiveness of sin through Christ's blood and the Holy Spirit who produces faith. Therefore, by baptism, the mark of the covenant, infants should be received into the Christian church and should be distinguished from the children of unbelievers. This was done in the Old Testament by circumcision, which was replaced in the New Testament by baptism.

The Lord's Supper

LORD'S DAY 28

Q.75. HOW DOES THE LORD'S SUPPER REMIND YOU AND ASSURE YOU THAT YOU SHARE IN CHRIST'S ONE SACRIFICE ON THE CROSS AND IN ALL HIS GIFTS?

A. In this way: Christ has commanded me and all believers to eat this broken bread, and to drink this cup. With this command he gave his promise: First, as surely as I see with my eyes the bread of the Lord broken for me and the cup given to me, so surely his body was offered and broken for me and his blood poured out for me on the cross. Second, as surely as I receive from the hand of the one who serves, and taste with my mouth the bread and cup of the Lord, given me as sure signs of Christ's body and blood, so surely he nourishes and refreshes my soul for eternal life with his crucified body and poured-out blood.

Q.76. WHAT DOES IT MEAN TO EAT THE CRUCIFIED BODY OF CHRIST AND TO DRINK HIS POURED-OUT BLOOD?

A. It means to accept with a believing heart the entire suffering and death of Christ and by believing to receive forgiveness of sins and eternal life. But it means more. Through the Holy Spirit, who lives both in Christ and in us, we are united more and more to Christ's blessed body. And so, although he is in heaven and we are on earth, we are flesh of his flesh and bone of his bone. And we forever live on and are governed by one Spirit, as members of our body are by one soul.

Q.77. WHERE DOES CHRIST PROMISE TO NOURISH AND REFRESH BELIEVERS WITH HIS BODY AND BLOOD AS SURELY AS THEY EAT THIS BROKEN BREAD AND DRINK THIS CUP?

A. In the institution of the Lord's Supper: "The Lord Jesus on the night he was betrayed, took bread, and when he had given thanks, he broke it, and said, 'this is my body, which is for you; do this in remembrance of me.' In the same way, after supper he took the cup, saying, 'This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.' For whenever you eat this bread and drink the cup, you proclaim the Lord's death until he comes." This promise is repeated by apostle Paul in these words: "Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf."

LORD'S DAY 29

Q.78. ARE THE BREAD AND WINE CHANGED INTO THE REAL BODY AND BLOOD OF CHRIST?

A. No. Just as the water of baptism is not changed into Christ's blood and does not itself wash away sins but is simply God's sign and assurance, so too the bread of the Lord's Supper is not changed into the actual body of Christ even though it is called the body of Christ in keeping with the nature and language of sacraments.

Q.79. WHY THEN DOES CHRIST CALL THE BREAD HIS BODY AND THE CUP HIS BLOOD, OR THE NEW COVENANT IN HIS BLOOD? (PAUL USES THE WORDS, A PARTICIPATION IN CHRIST'S BODY AND BLOOD.)

A. Christ has good reason for these words. He wants to teach us that as bread and wine nourish our temporal life, so too his crucified body and poured-out blood truly nourish our souls for eternal life. But more important, he wants to assure us, by this visible sign and pledge, that we, through the HOly Spirit's work, share in his true body and blood as surely as our mouths receive these holy signs in his remembrance, and that all of his suffering and obedience are as definitely ours as if we personally had suffered and paid for our sins.

LORD'S DAY 30

Q.80. HOW DOES THE LORD'S SUPPER DIFFER FROM THE ROMAN CATHOLIC MASS?

A. The Lord's Supper declares to us that our sins have been completely forgiven through the one sacrifice of Jesus Christ which he himself finished on the cross once for all. It also declares to us that the Holy Spirit grafts us into Christ, who with his very body is now in heaven at the right hand of the Father where he wants us to worship him. But the Mass teaches that the living and the dead do not have their sins forgiven through the suffering of Christ unless Christ is still offered for them daily by the priests. It also teaches that Christ is bodily present in the form of bread and wine where Christ is therefore to be worshiped. Thus the Mass is basically nothing but a denial of the one sacrifice and suffering of Jesus Christ and a condemnable idolatry.

Q.81. WHO ARE TO COME TO THE LORD'S TABLE?

A. Those who are displeased with themselves because of their sins, but who nevertheless trust that their sins are pardoned and that their continuing weakness is covered by the suffering and death of Christ, and who also desire more and more to strengthen their faith and to lead a better life. Hypocrites and those who are unrepentant, however, eat and drink judgment on themselves.

Q.82. ARE THOSE TO BE ADMITTED TO THE LORD'S SUPPER WHO SHOW BY WHAT THEY SAY AND DO THAT THEY ARE UNBELIEVING AND UNGODLY?

A. No, that would dishonor God's covenant and bring down God's anger upon the entire congregation. Therefore, according to the instruction of Christ and his apostles, the Christian church is duty-bound to exclude such people, by the official use of the keys of the kingdom, until they reform their lives.

LORD'S DAY 31

Q.83. WHAT ARE THE KEYS OF THE KINGDOM?

A. The preaching of the holy gospel and Christian discipline toward repentance. Both preaching and discipline open the kingdom of heaven to believers and close it to unbelievers.

Q.84. HOW DOES PREACHING THE GOSPEL OPEN AND CLOSE THE KINGDOM OF HEAVEN?

A. According to the command of Christ: The kingdom of heaven is opened by proclaiming and publically declaring to all believers, each and every one, that, as often as they accept the gospel promise in true faith, God, because of what Christ has done, truly forgives all their sins. The kingdom of heaven is closed, however, by proclaiming and publicly declaring to unbelievers and hypocrites that, as long as they do not repent, the anger of God and eternal condemnation rest on them. God's judgment, both in this life and in the life to come, is based on this gospel testimony.

Q.85. HOW IS THE KINGDOM OF HEAVEN CLOSED AND OPENED BY CHRISTIAN DISCIPLINE?

A. According to the command of Christ: Those who, though called Christians, profess unchristian teachings or live unchristian lives, and after repeated and loving counsel refuse to abandon their errors and wickedness, and after being reported to the church, that is, to its officers, fail to respond also to their admonition - such persons the officers exclude from the Christian fellowship by withholding the sacraments from them, and God himself excludes them from the kingdom of Christ. Such persons, when promising and demonstrating genuine reform, are received again as members of Christ and of his church.

PART III: GRATITUDE

LORD'S DAY 32

Q.86. WE HAVE BEEN DELIVERED FROM OUR MISERY BY GOD'S GRACE ALONE THROUGH CHRIST AND NOT BECAUSE WE HAVE EARNED IT: WHY THEN MUST WE STILL DO GOOD?

A. To be sure, Christ has redeemed us by his blood. But we do good because Christ by his Spirit is also renewing us to be like himself, so that in all our living we may show that we are thankful to God for all he has done for us, and so that he may be praised through us. And we do good so that we may be assured of our faith by its fruits, and so that by our godly living our neighbors may be won over to Christ.

Q.87. CAN THOSE BE SAVED WHO DO NOT TURN TO GOD FROM THE UNGRATEFUL AND IMPENITENT WAYS?

A. By no means. Scripture tells us that no unchaste person, no idolater, adulterer, thief, no covetous person, no drunkard, slanderer, robber, or the like is going to inherit the kingdom of God.

LORD'S DAY 33

Q.88. WHAT IS INVOLVED IN GENUINE REPENTANCE OR CONVERSION?

A. Two things: the dying-away of the old self and the coming-to-life of the new.

Q.89. WHAT IS THE DYING-AWAY OF THE OLD SELF?

A. It is to be genuinely sorry for sin, to hate it more and more, andto run away from it.

Q.90. WHAT IS THE COMING-TO-LIFE OF THE NEW SELF?

A. It is wholehearted joy in God through Christ and a delight to do every kind of good as God wants us to.

Q.91. WHAT DO WE DO THAT IS GOOD?

A. Only that which arises out of true faith, conforms to God's law, and is done for his glory; and not that which is based on what we think is right or on established human tradition.

The Ten Commandments

LORD'S DAY 34

Q.92. WHAT DOES THE LORD SAY IN HIS LAW?

A. God spoke all theses words:

THE FIRST COMMANDMENT

I am the Lord your God, who brought you out of Egypt, out of the land of slavery. You shall have no other gods before me.

THE SECOND COMMANDMENT

You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the children for the sin the fathers to the third and the fourth generation of those who hate Me, but showing love to a thousand generations of those who love me and keep my commandments.

THE THIRD COMMANDMENT

You shall not misuse the name of the Lord your God, for the Lord will not hold anyone guiltless who misuses his name.

THE FOURTH COMMANDMENT

Remember the Sabbath day by keeping it holy. Six days you shall labor and do all your work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do nay work, neither you, nor your son or daughter, nor your manservant or maidservant, nor you animals, nor the alien within your gates. Fir in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.

THE FIFTH COMMANDMENT

Honor your father and your mother, so that you may live long in the land the Lord your God is giving you.

THE SIXTH COMMANDMENT

You shall not murder.

THE SEVENTH COMMANDMENT

You shall not commit adultery.

THE EIGHTH COMMANDMENT

You shall not steal.

THE NINTH COMMANDMENT

You shall not give false testimony against your neighbor.

THE TENTH COMMANDMENT

You shall not covet your neighbor's house. You shall not covet your neighbor's wife, or his manservant, or his maidservant, or his ox, or donkey, or anything that belongs to your neighbor.

Q.93. HOW ARE THESE COMMANDMENTS DIVIDED?

A. Into two tables. The first has four commandments, teaching us what our relation to God should be. The second has six commandments, teaching us what we owe our neighbor.

Q.94. WHAT DOES THE LORD REQUIRE IN THE FIRST COMMANDMENT?

A. That I, not wanting to endanger my very salvation, avoid and shun all idolatry, magic, superstitious rites, and prayer to saints or to other creatures. That I sincerely acknowledge the only true God, trust him for every good thing humbly and patiently, love him, fear him, and honor him with all my heart. In short, that I give up anything rather that go against his will in any way.

Q.95. WHAT IS IDOLATRY?

A. Idolatry is having or inventing something in which one trusts in place of or alongside of the only true God, who has revealed himself in his Word.

LORD'S DAY 35

Q.96. WHAT IS GOD'S WILL FOR US IN THE SECOND COMMANDMENT?

A. That we in no way make any image of God nor worship him in any other way than he has commanded in his Word.

Q.97. MAY WE THEN NOT MAKE ANY IMAGE AT ALL?

A. God can not and may not be visibly portrayed in any way. Although creatures may be portrayed, yet God forbids making or having such images if one's intention is to worship them or to serve God through them.

Q.98. BUT MAY NOT IMAGES BE PERMITTED IN THE CHURCHES AS TEACHING AIDS FOR THE UNLEARNED?

A. No, we shouldn't try to be wiser than God. He wants his people instructed by the living preaching of his Word - not by idols that cannot eve talk.

LORD'S DAY 36

Q.99. WHAT IS GOD'S WILL FOR US IN THE THIRD COMMANDMENT?

A. That we neither blaspheme nor misuse the name of God by cursing, perjury, or unnecessary oaths, nor share in such horrible sins by being silent bystanders. In a word, it requires that we use the holy name of God only with reverence and awe, so that we may properly confess him, pray to him, and praise him in everything we do and say.

Q.100. IS BLASPHEMY OF GOD'S NAME BY SWEARING AND CURSING REALLY SUCH SERIOUS SIN THAT GOD IS ANGRY ALSO WITH THOSE WHO DO NOT DO ALL THEY CAN TO HELP PREVENT IT AND FORBID IT?

A. Yes, indeed. No sin is greater, no sin makes God more angry than blaspheming his name. That is why he commanded the death penalty for it.

LORD'S DAY 37

Q.101. BUT MAY WE SWEAR AN OATH IN GOD'S NAME IF WE DO IT REVERENTLY?

A. Yes, when the government demands it, or when necessity requires it, in order to maintain and promote truth and trustworthiness for God's glory and our neighbor's good. Such oaths are approved in God's Word and were rightly used by Old and New Testament believers.

Q.102. MAY WE SWEAR BY SAINTS OR OTHER CREATURES?

A. No. A legitimate oath means calling upon God as the one who knows my hearts to witness to my truthfulness and to punish me if I swear falsely. No creature is worthy of such honor.

LORD'S DAY 38

Q.103. WHAT IS GOD'S WILL FOR YOU IN THE FOURTH COMMANDMENT?

A. First, that the gospel ministry and education for it be maintained, and that, especially on the festive day of rest, I regularly attend the assembly of God's people to learn what God's Word teaches, to participate in the sacraments, to pray to God publicly, and to bring Christian offerings for the poor. Second, that every day of my life I rest from my evil ways, let the Lord work in me through his Spirit, and so begin already in this life the eternal Sabbath.

LORD'S DAY 39

Q.104. WHAT IS GOD'S WILL FOR YOU IN THE FIFTH COMMANDMENT?

A. That I honor, love, and be loyal to my father and mother and all those in authority over me; that I obey and submit to them, as is proper, when they correct and punish me; and also that I be patient with their failings - for through them God chooses to rule us.

LORD'S DAY 40

Q.105. WHAT IS GOD'S WILL FOR YOU IN THE SIXTH COMMANDMENT?

A. I am not to belittle, insult, hate, or kill my neighbor - not by my thoughts, my words, my look or gesture, and certainly not by actual deeds - and I am not to be party to this in others; rather, I am to put away all desire for revenge. I am not to harm or recklessly endanger myself either. Prevention of murder is also why government is armed with the sword.

Q.106. DOES THIS COMMANDMENT REFER ONLY TO KILLING?

A. By forbidding murder God teaches us that he hates the root ofmurder: envy, hatred, anger, vindictiveness. In God's sight all suchare murder.

Q.107. IS IT ENOUGH THEN THAT WE DO NOT KILL OUR NEIGHBOR IN ANY SUCH WAY?

A. No. By condemning envy, hatred, and anger God tells us to love our neighbor as ourselves, to be patient, peace-loving, gentle, merciful, and friendly to them, to protect them from harm as much as we can, and to do good even to our enemies.

LORD'S DAY 41

Q.108. WHAT IS GOD'S WILL FOR US IN THE SEVENTH COMMANDMENT?

A. God condemns all unchastity. We should therefore thoroughly detest it and, married or single, live decent and chaste lives.

Q.109. DOES GOD, IN THIS COMMANDMENT, FORBID ONLY SUCH SCANDALOUS SINS AS ADULTERY?

A. We are temples of the Holy Spirit, body and soul, and God wants both to be kept clean and holy. That is why he forbids everything which incites unchastity, whether it be actions, looks, talk, thoughts, or desires.

LORD'S DAY 42

Q.110. WHAT DOES GOD FORBID IN THE EIGHTH COMMANDMENT?

A. He forbids not only outright theft and robbery, punishable by law. But in God's sight theft also includes cheating and swindling our neighbor by schemes made to appear legitimate, such as: inaccurate measurements of weight, size, or volume; fraudulent merchandising; counterfeit money; excessive interest; or any other means forbidden by God. In addition he forbids all greed and pointless squandering of his gifts.

Q.111. WHAT DOES GOD REQUIRE OF YOU IN THIS COMMANDMENT?

A. That I do whatever I can for my neighbor's good, that I treat others as I would like them to treat me, and that I work faithfully so that I may share with those in need.

LORD'S DAY 43

Q.112. WHAT IS GOD'S WILL FOR YOU IN THE NINTH COMMANDMENT?

A. God's will is that I never give false testimony against anyone, twist no one's words, not gossip or slander, nor join in condemning anyone without a hearing or without a just cause. Rather, in court and everywhere else, I should avoid lying and deceit of every kind; these are devices the devil himself uses, and they would call down on me God's intense anger. I should love the truth, speak it candidly, and openly acknowledge it. And I should do what I can to guard and advancemy neighbor's good name.

LORD'S DAY 44

Q.113. WHAT IS GOD'S WILL FOR YOU IN THE TENTH COMMANDMENT?

A. That not even the slightest though or desire contrary to any one of God's commandments should ever arise in my heart. Rather, with all my heart I should always hate sin and take pleasure in whatever is right.

Q.114. BUT CAN THOSE CONVERTED TO GOD OBEY THESE COMMANDMENTSPERFECTLY?

A. No. In this life even the holiest have only a small beginning ofthis obedience. Nevertheless, with all seriousness of purpose, they dobegin to live according to all, not only some, of God's commandments.

Q.115. NO ONE IN THIS LIFE CAN OBEY THE TEN COMMANDMENTS PERFECTLY: WHY THEN DOES GOD WANT THEM PREACHED SO POINTEDLY?

A. First, so that the longer we live the more we may come to know our sinfulness and the more eagerly look to Christ for forgiveness of sins and righteousness. Second, so that, while praying to God for the grace of the Holy Spirit, we may never stop striving to be renewed more and more after God's image, until after this life we reach our goal:perfection.

Prayer

LORD'S DAY 45

Q.116. WHY DO CHRISTIANS NEED TO PRAY?

A. Because prayer is the most important part of the thankfulness God requires of us. And also because God gives his grace and Holy Spirit only to those who pray continually and groan inwardly, asking God for these gifts and thanking him for them.

Q.117. HOW DOES GOES WANT US TO PRAY SO THAT HE WILL LISTEN TO US?

A. First, we must pray from the heart to no other than the one true God, who has revealed himself in his Word, asking for everything he has commanded us to ask for. Second, we must acknowledge our need and misery, hiding nothing, and humble ourselves in his majestic presence. Third, we must rest on this unshakable foundation: even though we do not deserve it, God will surely listen to our prayer because of Christ our Lord. That is what he promised us in his Word.

Q.118. WHAT DID GOD COMMAND US TO PRAY FOR?

A. Everything we need, spiritually and physically, as embraced in theprayer Christ our Lord himself taught us.

Q.119. WHAT IS THIS PRAYER?

A. Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven. Give us today our daily bread. Forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one. For yours is the kingdom an the power and the glory forever. Amen.

LORD'S DAY 46

Q.120. WHY DID CHRIST COMMAND US TO CALL GOD "OUR FATHER"?

A. At the very beginning of our prayer Christ wants to kindle in us what is basic to our prayer - the childlike awe and trust that God through Christ has become our Father. Our fathers do not refuse us the things of life; God our Father will even less refuse to give us what we ask in faith.

Q.121. WHY THE WORDS "IN HEAVEN"?

A. These words teach us not to think of God's heavenly majesty as something earthly, and to expect everything for body and soul from his almighty power.

LORD'S DAY 47

Q.122. WHAT DOES THE FIRST REQUEST MEAN?

A. "Hallowed be your name" means, help us to really know you, to bless, worship, and praise you for all your works, and for all that shines forth from the: your almighty power, wisdom, kindness, justice, mercy, and truth. And it means, help us to direct all our living - what we think, say, and do - so that you name will never be blasphemed because of us but always honored and praised.

LORD'S DAY 48

Q.123. WHAT DOES THE SECOND REQUEST MEAN?

A. "Your kingdom come" means, rule us by your Word and Spirit in such a way that more and more we submit to you. Keep your church strong, and add to it. Destroy the devil's work; destroy every force which revolts against you and every conspiracy against your Word. Do this until your kingdom is so complete and perfect that in it you are all in all.

LORD'S DAY 49

Q.124. WHAT DOES THE THIRD REQUEST MEAN?

A. "Your will be done on earth as it is in heaven" means, help us and all people to reject our own wills and to obey your will without any back talk. Your will alone is good. Help us one and all to carry out the work we are called to, as willingly and faithfully as the angels in heaven.

LORD'S DAY 50

Q.125. WHAT DOES THE FOURTH REQUEST MEAN?

A. "Give us today our daily bread" means, do take care of all our physical needs so that we come to know that you are the only source of everything good, and that neither our work and worry nor your gifts can do us any good without your blessing. And so help us to give up our trust in creatures and to put trust in you alone.

LORD'S DAY 51

Q.126. WHAT DOES THE FIFTH REQUEST MEAN?

A. "Forgive us our debts, as we also have forgiven our debtors" means, because of Christ's blood, do not hold against us, poor sinners that we are, any of the sins we do or the evil that constantly clings to us. Forgive us just as we are fully determined, as evidence of your grace in us, to forgive our neighbors.

LORD'S DAY 52

Q.127. WHAT DOES THE SIXTH REQUEST MEAN?

A. "And lead us not into temptation, but deliver us from the evil one" means, by ourselves we are too weak to hold our own even for a moment. And our sworn enemies - the devil, the world, and our own flesh - never stop attacking us. And so, Lord, uphold us and make us strong with the strength of your Holy Spirit, so that we may not go down to defeat in this spiritual struggle, but may firmly resist our enemies until we finally win the complete victory.

Q.128. WHAT DOES YOUR CONCLUSION TO THIS PRAYER MEAN?

A. "For yours is the kingdom and the power and the glory forever" means, we have made all these requests of you because, as our all-powerful king, you not only want to, but are able to give us all that is good; and because your holy name, and not we ourselves, should receive all the praise, forever.

Q.129. WHAT DOES THAT LITTLE WORD "AMEN" EXPRESS?

A. "Amen" means, this is sure to be! It is even more sure that God listens to my prayer, than that I really desire what I pray for.

THE CANONS OF DORT (1619)

The Decision of the Synod of Dort on the Five Main Points of Doctrine in Dispute in the Netherlands

FIRST HEAD: Of Divine Predestination

Article 1

Since all people have sinned in Adam and have come under the sentence of the curse and eternal death, God would have done no one an injustice if it had been his will to leave the entire human race in sin and under the curse, and to condemn them on account of their sin. As the apostle says: The whole world is liable to the condemnation of God (Rom. 3:19), All have sinned and are deprived of the glory of God (Rom. 3:23), and The wages of sin is death (Rom. 6:23).

Article 2

But this is how God showed his love: he sent his only begotten Son into the world, so that whoever believes in him should not perish but have eternal life.

Article 3

In order that people may be brought to faith, God mercifully sends proclaimers of this very joyful message to the people he wishes and at the time he wishes. By this ministry people are called to repentance and faith in Christ crucified. For how shall they believe in him of whom they have not heard? And how shall they hear without someone preaching? And how shall they preach unless they have been sent? (Rom. 10:14-15).

Article 4

God's anger remains on those who do not believe this gospel. But those who do accept it and embrace Jesus the Savior with a true and living faith are delivered through him from God's anger and from destruction, and receive the gift of eternal life.

Article 5

The cause or blame for this unbelief, as well as for all other sins, is not at all in God, but in man. Faith in Jesus Christ, however, and salvation through him is a free gift of God. As Scripture says, It is by grace you have been saved, through faith, and this not from yourselves; it is a gift of God (Eph. 2:8). Likewise: It has been freely given to you to believe in Christ (Phil. 1:29).

Article 6

The fact that some receive from God the gift of faith within time, and that others do not, stems from his eternal decision. For all his works are known to God from eternity (Acts 15:18; Eph. 1:11). In accordance with this decision he graciously softens the hearts, however hard, of his chosen ones and inclines them to believe, but by his just judgment he leaves in their wickedness and hardness of heart those who have not been chosen. And in this especially is disclosed to us his act—unfathomable, and as merciful as it is just—of distinguishing between people equally lost. This is the well-known decision of election and reprobation revealed in God's Word. This decision the wicked, impure, and unstable distort to their own ruin, but it provides holy and godly souls with comfort beyond words.

Article 7

Election [or choosing] is God's unchangeable purpose by which he did the following:

Before the foundation of the world, by sheer grace, according to the free good pleasure of his will, he chose in Christ to salvation a definite number of particular people out of the entire human race, which had fallen by its own fault from its original innocence into sin and ruin. Those chosen were neither better nor more deserving than the others, but lay with them in the common misery. He did this in Christ, whom he also appointed from eternity to be the mediator, the head of all those chosen, and the foundation of their salvation. And so he decided to give the chosen ones to Christ to be saved, and to call and draw them effectively into Christ's fellowship through his Word and Spirit. In other words, he decided to grant them true faith in Christ, to justify them, to sanctify them, and finally, after powerfully preserving them in the fellowship of his Son, to glorify them.

God did all this in order to demonstrate his mercy, to the praise of the riches of his glorious grace.

As Scripture says, God chose us in Christ, before the foundation of the world, so that we should be holy and blameless before him with love; he predestined us whom he adopted as his children through Jesus Christ, in himself, according to the good pleasure of his will, to the praise of his glorious grace, by which he freely made us pleasing to himself in his beloved (Eph. 1:4-6). And elsewhere, Those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified (Rom. 8:30).

Article 8

This election is not of many kinds; it is one and the same election for all who were to be saved in the Old and the New Testament. For Scripture declares that there is a single good pleasure, purpose, and plan of God's will, by which he chose us from eternity both to grace and to glory, both to salvation and to the way of salvation, which he prepared in advance for us to walk in.

Article 9

This same election took place, not on the basis of foreseen faith, of the obedience of faith, of holiness, or of any other good quality and disposition, as though it were based on a prerequisite cause or condition in the person to be chosen, but rather for the purpose of faith, of the obedience of faith, of holiness, and so on. Accordingly, election is the source of each of the benefits of salvation. Faith, holiness, and the other saving gifts, and at last eternal life itself, flow forth from election as its fruits and effects. As the apostle says, He chose us (not because we were, but) so that we should be holy and blameless before him in love (Eph. 1:4).

Article 10

But the cause of this undeserved election is exclusively the good pleasure of God. This does not involve his choosing certain human qualities or actions from among all those possible as a condition of salvation, but rather involves his adopting certain particular persons from among the common mass of sinners as his own possession. As Scripture says, When the children were not yet born, and had done nothing either good or bad�, she (Rebecca) was told, "The older will serve the younger." As it is written, "Jacob I loved, but Esau I hated" (Rom. 9:11-13). Also, All who were appointed for eternal life believed (Acts 13:48).

Article 11

Just as God himself is most wise, unchangeable, all-knowing, and almighty, so the election made by him can neither be suspended nor altered, revoked, or annulled; neither can his chosen ones be cast off, nor their number reduced.

Article 12

Assurance of this their eternal and unchangeable election to salvation is given to the chosen in due time, though by various stages and in differing measure. Such assurance comes not by inquisitive searching into the hidden and deep things of God, but by noticing within themselves, with spiritual joy and holy delight, the unmistakable fruits of election pointed out in God's Word— such as a true faith in Christ, a childlike fear of God, a godly sorrow for their sins, a hunger and thirst for righteousness, and so on.

Article 13

In their awareness and assurance of this election God's children daily find greater cause to humble themselves before God, to adore the fathomless depth of his mercies, to cleanse themselves, and to give fervent love in return to him who first so greatly loved them. This is far from saying that this teaching concerning election, and reflection upon it, make God's children lax in observing his commandments or carnally self-assured. By God's just judgment this does usually happen to those who casually take for granted the grace of election or engage in idle and brazen talk about it but are unwilling to walk in the ways of the chosen.

Article 14

Just as, by God's wise plan, this teaching concerning divine election has been proclaimed through the prophets, Christ himself, and the apostles, in Old and New Testament times, and has subsequently been committed to writing in the Holy Scriptures, so also today in God's church, for which it was specifically intended, this teaching must be set forth—with a spirit of discretion, in a godly and holy manner, at the appropriate time and place, without inquisitive searching into the ways of the Most High. This must be done for the glory of God's most holy name, and for the lively comfort of his people.

Article 15

Moreover, Holy Scripture most especially highlights this eternal and undeserved grace of our election and brings it out more clearly for us, in that it further bears witness that not all people have been chosen but that some have not been chosen or have been passed by in God's eternal election— those, that is, concerning whom God, on the basis of his entirely free, most just, irreproachable, and unchangeable good pleasure, made the following decision: to leave them in the common misery into which, by their own fault, they have plunged themselves; not to grant them saving faith and the grace of conversion; but finally to condemn and eternally punish them (having been left in their own ways and under his just judgment), not only for their unbelief but also for all their other sins, in order to display his justice.

And this is the decision of reprobation, which does not at all make God the author of sin (a blasphemous thought!) but rather its fearful, irreproachable, just judge and avenger.

Article 16

Those who do not yet actively experience within themselves a living faith in Christ or an assured confidence of heart, peace of conscience, a zeal for childlike obedience, and a glorying in God through Christ, but who nevertheless use the means by which God has promised to work these things in us—such people ought not to be alarmed at the mention of reprobation, nor to count themselves among the reprobate; rather they ought to continue diligently in the use of the means, to desire fervently a time of more abundant grace, and to wait for it in reverence and humility. On the other hand, those who seriously desire to turn to God, to be pleasing to him alone, and to be delivered from the body of death, but are not yet able to make such progress along the way of godliness and faith as they would like—such people ought much less to stand in fear of the teaching concerning reprobation, since our merciful God has promised that he will not snuff out a smoldering wick and that he will not break a bruised reed. However, those who have forgotten God and their Savior Jesus Christ and have abandoned themselves wholly to the cares of the world and the pleasures of the flesh—such people have every reason to stand in fear of this teaching, as long as they do not seriously turn to God.

Article 17

Since we must make judgments about God's will from his Word, which testifies that the children of believers are holy, not by nature but by virtue of the gracious covenant in which they together with their parents are included, godly parents ought not to doubt the election and salvation of their children whom God calls out of this life in infancy.

Article 18

To those who complain about this grace of an undeserved election and about the severity of a just reprobation, we reply with the words of the apostle, Who are you, O man, to talk back to God? (Rom. 9:20), and with the words of our Savior, Have I no right to do what I want with my own? (Matt. 20:15). We, however, with reverent adoration of these secret things, cry out with the apostle: Oh, the depths of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways beyond tracing out! For who has known the mind of the Lord? Or who has been his counselor? Or who has first given to God, that God should repay him? For from him and through him and to him are all things. To him be the glory forever! Amen (Rom. 11:33-36).

Rejection of the Errors

Having set forth the orthodox teaching concerning election and reprobation, the Synod rejects the errors of those:

I.

Who teach that the will of God to save those who would believe and persevere in faith and in the obedience of faith is the whole and entire decision of election to salvation, and that nothing else concerning this decision has been revealed in God's Word.

For they deceive the simple and plainly contradict Holy Scripture in its testimony that God does not only wish to save those who would believe, but that he has also from eternity chosen certain particular people to whom, rather than to others, he would within time grant faith in Christ and perseverance. As Scripture says, I have revealed your name to those whom you gave me (John 17:6). Likewise, All who were appointed for eternal life believed (Acts 13:48), and He chose us before the foundation of the world so that we should be holy . . . (Eph. 1:4).

II.

Who teach that God's election to eternal life is of many kinds: one general and indefinite, the other particular and definite; and the latter in turn either incomplete, revocable, nonperemptory (or conditional), or else complete, irrevocable, and peremptory (or absolute). Likewise, who teach that there is one election to faith and another to salvation, so that there can be an election to justifying faith apart from a peremptory election to salvation.

For this is an invention of the human brain, devised apart from the Scriptures, which distorts the teaching concerning election and breaks up this golden chain of salvation: Those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified (Rom. 8:30).

III.

Who teach that God's good pleasure and purpose, which Scripture mentions in its teaching of election, does not involve God's choosing certain particular people rather than others, but involves God's choosing, out of all possible conditions (including the works of the law) or out of the whole order of things, the intrinsically unworthy act of faith, as well as the imperfect obedience of faith, to be a condition of salvation; and it involves his graciously wishing to count this as perfect obedience and to look upon it as worthy of the reward of eternal life.

For by this pernicious error the good pleasure of God and the merit of Christ are robbed of their effectiveness and people are drawn away, by unprofitable inquiries, from the truth of undeserved justification and from the simplicity of the Scriptures. It also gives the lie to these words of the apostle: God called us with a holy calling, not in virtue of works, but in virtue of his own purpose and the grace which was given to us in Christ Jesus before the beginning of time (2 Tim. 1:9).

IV.

Who teach that in election to faith a prerequisite condition is that man should rightly use the light of nature, be upright, unassuming, humble, and disposed to eternal life, as though election depended to some extent on these factors.

For this smacks of Pelagius, and it clearly calls into question the words of the apostle: We lived at one time in the passions of our flesh, following the will of our flesh and thoughts, and we were by nature children of wrath, like everyone else. But God, who is rich in mercy, out of the great love with which he loved us, even when we were dead in transgressions, made us alive with Christ, by whose grace you have been saved. And God raised us up with him and seated us with him in heaven in Christ Jesus, in order that in the coming ages we might show the surpassing riches of his grace, according to his kindness toward us in Christ Jesus. For it is by grace you have been saved, through faith (and this not from yourselves; it is the gift of God) not by works, so that no one can boast (Eph. 2:3-9).

V.

Who teach that the incomplete and nonperemptory election of particular persons to salvation occurred on the basis of a foreseen faith, repentance, holiness, and godliness, which has just begun or continued for some time; but that complete and peremptory election occurred on the basis of a foreseen perseverance to the end in faith, repentance, holiness, and godliness. And that this is the gracious and evangelical worthiness, on account of which the one who is chosen is more worthy than the one who is not chosen. And therefore that faith, the obedience of faith, holiness, godliness, and perseverance are not fruits or effects of an unchangeable election to glory, but indispensable conditions and causes, which are prerequisite in those who are to be chosen in the complete election, and which are foreseen as achieved in them.

This runs counter to the entire Scripture, which throughout impresses upon our ears and hearts these sayings among others: Election is not by works, but by him who calls (Rom. 9:11-12); All who were appointed for eternal life believed (Acts 13:48); He chose us in himself so that we should be holy (Eph. 1:4); You did not choose me, but I chose you (John 15:16); If by grace, not by works (Rom. 11:6); In this is love, not that we loved God, but that he loved us and sent his Son (1 John 4:10).

VI.

Who teach that not every election to salvation is unchangeable, but that some of the chosen can perish and do in fact perish eternally, with no decision of God to prevent it.

By this gross error they make God changeable, destroy the comfort of the godly concerning the steadfastness of their election, and contradict the Holy Scriptures, which teach that the elect cannot be led astray (Matt. 24:24), that Christ does not lose those given to him by the Father (John 6:39), and that those whom God predestined, called, and justified, he also glorifies (Rom. 8:30).

VII.

Who teach that in this life there is no fruit, no awareness, and no assurance of one's unchangeable election to glory, except as conditional upon something changeable and contingent.

For not only is it absurd to speak of an uncertain assurance, but these things also militate against the experience of the saints, who with the apostle rejoice from an awareness of their election and sing the praises of this gift of God; who, as Christ urged, rejoice with his disciples that their names have been written in heaven (Luke 10:20); and finally who hold up against the flaming arrows of the devil's temptations the awareness of their election, with the question Who will bring any charge against those whom God has chosen? (Rom. 8:33).

VIII.

Who teach that it was not on the basis of his just will alone that God decided to leave anyone in the fall of Adam and in the common state of sin and condemnation or to pass anyone by in the imparting of grace necessary for faith and conversion.

For these words stand fast: He has mercy on whom he wishes, and he hardens whom he wishes (Rom. 9:18). And also: To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given (Matt. 13:11). Likewise: I give glory to you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and have revealed them to little children; yes, Father, because that was your pleasure (Matt. 11:25-26).

IX.

Who teach that the cause for God's sending the gospel to one people rather than to another is not merely and solely God's good pleasure, but rather that one people is better and worthier than the other to whom the gospel is not communicated.

For Moses contradicts this when he addresses the people of Israel as follows: Behold, to Jehovah your God belong the heavens and the highest heavens, the earth and whatever is in it. But Jehovah was inclined in his affection to love your ancestors alone, and chose out their descendants after them, you above all peoples, as at this day (Deut. 10:14-15). And also Christ: Woe to you, Korazin! Woe to you, Bethsaida! for if those mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes (Matt. 11:21).

SECOND HEAD: The Death of Christ, and the Redemption of Men Thereby

Article 1

God is not only supremely merciful, but also supremely just. His justice requires (as he has revealed himself in the Word) that the sins we have committed against his infinite majesty be punished with both temporal and eternal punishments, of soul as well as body. We cannot escape these punishments unless satisfaction is given to God's justice.

Article 2

Since, however, we ourselves cannot give this satisfaction or deliver ourselves from God's anger, God in his boundless mercy has given us as a guarantee his only begotten Son, who was made to be sin and a curse for us, in our place, on the cross, in order that he might give satisfaction for us.

Article 3

This death of God's Son is the only and entirely complete sacrifice and satisfaction for sins; it is of infinite value and worth, more than sufficient to atone for the sins of the whole world.

Article 4

This death is of such great value and worth for the reason that the person who suffered it is—as was necessary to be our Savior—not only a true and perfectly holy man, but also the only begotten Son of God, of the same eternal and infinite essence with the Father and the Holy Spirit. Another reason is that this death was accompanied by the experience of God's anger and curse, which we by our sins had fully deserved.

Article 5

Moreover, it is the promise of the gospel that whoever believes in Christ crucified shall not perish but have eternal life. This promise, together with the command to repent and believe, ought to be announced and declared without differentiation or discrimination to all nations and people, to whom God in his good pleasure sends the gospel.

Article 6

However, that many who have been called through the gospel do not repent or believe in Christ but perish in unbelief is not because the sacrifice of Christ offered on the cross is deficient or insufficient, but because they themselves are at fault.

Article 7

But all who genuinely believe and are delivered and saved by Christ's death from their sins and from destruction receive this favor solely from God's grace — which he owes to no one — given to them in Christ from eternity.

Article 8

For it was the entirely free plan and very gracious will and intention of God the Father that the enlivening and saving effectiveness of his Son's costly death should work itself out in all his chosen ones, in order that he might grant justifying faith to them only and thereby lead them without fail to salvation. In other words, it was God's will that Christ through the blood of the cross (by which he confirmed the new covenant) should effectively redeem from every people, tribe, nation, and language all those and only those who were chosen from eternity to salvation and given to him by the Father; that he should grant them faith (which, like the Holy Spirit's other saving gifts, he acquired for them by his death); that he should cleanse them by his blood from all their sins, both original and actual, whether committed before or after their coming to faith; that he should faithfully preserve them to the very end; and that he should finally present them to himself, a glorious people, without spot or wrinkle.

Article 9

This plan, arising out of God's eternal love for his chosen ones, from the beginning of the world to the present time has been powerfully carried out and will also be carried out in the future, the gates of hell seeking vainly to prevail against it. As a result the chosen are gathered into one, all in their own time, and there is always a church of believers founded on Christ's blood, a church which steadfastly loves, persistently worships, and—here and in all eternity—praises him as her Savior who laid down his life for her on the cross, as a bridegroom for his bride.

Rejection of the Errors

Having set forth the orthodox teaching, the Synod rejects the errors of those:

I.

Who teach that God the Father appointed his Son to death on the cross without a fixed and definite plan to save anyone by name, so that the necessity, usefulness, and worth of what Christ's death obtained could have stood intact and altogether perfect, complete and whole, even if the redemption that was obtained had never in actual fact been applied to any individual.

For this assertion is an insult to the wisdom of God the Father and to the merit of Jesus Christ, and it is contrary to Scripture. For the Savior speaks as follows: I lay down my life for the sheep, and I know them (John 10:15, 27). And Isaiah the prophet says concerning the Savior: When he shall make himself an offering for sin, he shall see his offspring, he shall prolong his days, and the will of Jehovah shall prosper in his hand (Isa. 53:10). Finally, this undermines the article of the creed in which we confess what we believe concerning the Church.

II.

Who teach that the purpose of Christ's death was not to establish in actual fact a new covenant of grace by his blood, but only to acquire for the Father the mere right to enter once more into a covenant with men, whether of grace or of works.

For this conflicts with Scripture, which teaches that Christ has become the guarantee and mediator of a better — that is, a new-covenant (Heb. 7:22; 9:15), and that a will is in force only when someone has died (Heb. 9:17).

III.

Who teach that Christ, by the satisfaction which he gave, did not certainly merit for anyone salvation itself and the faith by which this satisfaction of Christ is effectively applied to salvation, but only acquired for the Father the authority or plenary will to relate in a new way with men and to impose such new conditions as he chose, and that the satisfying of these conditions depends on the free choice of man; consequently, that it was possible that either all or none would fulfill them.

For they have too low an opinion of the death of Christ, do not at all acknowledge the foremost fruit or benefit which it brings forth, and summon back from hell the Pelagian error.

IV.

Who teach that what is involved in the new covenant of grace which God the Father made with men through the intervening of Christ's death is not that we are justified before God and saved through faith, insofar as it accepts Christ's merit, but rather that God, having withdrawn his demand for perfect obedience to the law, counts faith itself, and the imperfect obedience of faith, as perfect obedience to the law, and graciously looks upon this as worthy of the reward of eternal life.

For they contradict Scripture: They are justified freely by his grace through the redemption that came by Jesus Christ, whom God presented as a sacrifice of atonement, through faith in his blood (Rom. 3:24-25). And along with the ungodly Socinus, they introduce a new and foreign justification of man before God, against the consensus of the whole church.

V.

Who teach that all people have been received into the state of reconciliation and into the grace of the covenant, so that no one on account of original sin is liable to condemnation, or is to be condemned, but that all are free from the guilt of this sin.

For this opinion conflicts with Scripture which asserts that we are by nature children of wrath.

VI.

Who make use of the distinction between obtaining and applying in order to instill in the unwary and inexperienced the opinion that God, as far as he is concerned, wished to bestow equally upon all people the benefits which are gained by Christ's death; but that the distinction by which some rather than others come to share in the forgiveness of sins and eternal life depends on their own free choice (which applies itself to the grace offered indiscriminately) but does not depend on the unique gift of mercy which effectively works in them, so that they, rather than others, apply that grace to themselves.

For, while pretending to set forth this distinction in an acceptable sense, they attempt to give the people the deadly poison of Pelagianism.

VII.

Who teach that Christ neither could die, nor had to die, nor did die for those whom God so dearly loved and chose to eternal life, since such people do not need the death of Christ.

For they contradict the apostle, who says: Christ loved me and gave himself up for me (Gal. 2:20), and likewise: Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? It is Christ who died, that is, for them (Rom. 8:33-34). They also contradict the Savior, who asserts: I lay down my life for the sheep (John 10:15), and My command is this: Love one another as I have loved you. Greater love has no one than this, that one lay down his life for his friends (John 15:12-13).

THIRD AND FOURTH HEAD: The Corruption of Man, His Conversion to God, and the Manner Thereof

Article 1

Man was originally created in the image of God and was furnished in his mind with a true and salutary knowledge of his Creator and things spiritual, in his will and heart with righteousness, and in all his emotions with purity; indeed, the whole man was holy. However, rebelling against God at the devil's instigation and by his own free will, he deprived himself of these outstanding gifts. Rather, in their place he brought upon himself blindness, terrible darkness, futility, and distortion of judgment in his mind; perversity, defiance, and hardness in his heart and will; and finally impurity in all his emotions.

Article 2

Man brought forth children of the same nature as himself after the fall. That is to say, being corrupt he brought forth corrupt children. The corruption spread, by God's just judgment, from Adam to all his descendants— except for Christ alone—not by way of imitation (as in former times the Pelagians would have it) but by way of the propagation of his perverted nature.

Article 3

Therefore, all people are conceived in sin and are born children of wrath, unfit for any saving good, inclined to evil, dead in their sins, and slaves to sin; without the grace of the regenerating Holy Spirit they are neither willing nor able to return to God, to reform their distorted nature, or even to dispose themselves to such reform.

Article 4

There is, to be sure, a certain light of nature remaining in man after the fall, by virtue of which he retains some notions about God, natural things, and the difference between what is moral and immoral, and demonstrates a certain eagerness for virtue and for good outward behavior. But this light of nature is far from enabling man to come to a saving knowledge of God and conversion to him—so far, in fact, that man does not use it rightly even in matters of nature and society. Instead, in various ways he completely distorts this light, whatever its precise character, and suppresses it in unrighteousness. In doing so he renders himself without excuse before God.

Article 5

In this respect, what is true of the light of nature is true also of the Ten Commandments given by God through Moses specifically to the Jews. For man cannot obtain saving grace through the Decalogue, because, although it does expose the magnitude of his sin and increasingly convict him of his guilt, yet it does not offer a remedy or enable him to escape from his misery, and, indeed, weakened as it is by the flesh, leaves the offender under the curse.

Article 6

What, therefore, neither the light of nature nor the law can do, God accomplishes by the power of the Holy Spirit, through the Word or the ministry of reconciliation. This is the gospel about the Messiah, through which it has pleased God to save believers, in both the Old and the New Testament.

Article 7

In the Old Testament, God revealed this secret of his will to a small number; in the New Testament (now without any distinction between peoples) he discloses it to a large number. The reason for this difference must not be ascribed to the greater worth of one nation over another, or to a better use of the light of nature, but to the free good pleasure and undeserved love of God. Therefore, those who receive so much grace, beyond and in spite of all they deserve, ought to acknowledge it with humble and thankful hearts; on the other hand, with the apostle they ought to adore (but certainly not inquisitively search into) the severity and justice of God's judgments on the others, who do not receive this grace.

Article 8

Nevertheless, all who are called through the gospel are called seriously. For seriously and most genuinely God makes known in his Word what is pleasing to him: that those who are called should come to him. Seriously he also promises rest for their souls and eternal life to all who come to him and believe.

Article 9

The fact that many who are called through the ministry of the gospel do not come and are not brought to conversion must not be blamed on the gospel, nor on Christ, who is offered through the gospel, nor on God, who calls them through the gospel and even bestows various gifts on them, but on the people themselves who are called. Some in self-assurance do not even entertain the Word of life; others do entertain it but do not take it to heart, and for that reason, after the fleeting joy of a temporary faith, they relapse; others choke the seed of the Word with the thorns of life's cares and with the pleasures of the world and bring forth no fruits. This our Savior teaches in the parable of the sower (Matt. 13).

Article 10

The fact that others who are called through the ministry of the gospel do come and are brought to conversion must not be credited to man, as though one distinguishes himself by free choice from others who are furnished with equal or sufficient grace for faith and conversion (as the proud heresy of Pelagius maintains). No, it must be credited to God: just as from eternity he chose his own in Christ, so within time he effectively calls them, grants them faith and repentance, and, having rescued them from the dominion of darkness, brings them into the kingdom of his Son, in order that they may declare the wonderful deeds of him who called them out of darkness into this marvelous light, and may boast not in themselves, but in the Lord, as apostolic words frequently testify in Scripture.

Article 11

Moreover, when God carries out this good pleasure in his chosen ones, or works true conversion in them, he not only sees to it that the gospel is proclaimed to them outwardly, and enlightens their minds powerfully by the Holy Spirit so that they may rightly understand and discern the things of the Spirit of God, but, by the effective operation of the same regenerating Spirit, he also penetrates into the inmost being of man, opens the closed heart, softens the hard heart, and circumcises the heart that is uncircumcised. He infuses new qualities into the will, making the dead will alive, the evil one good, the unwilling one willing, and the stubborn one compliant; he activates and strengthens the will so that, like a good tree, it may be enabled to produce the fruits of good deeds.

Article 12

And this is the regeneration, the new creation, the raising from the dead, and the making alive so clearly proclaimed in the Scriptures, which God works in us without our help. But this certainly does not happen only by outward teaching, by moral persuasion, or by such a way of working that, after God has done his work, it remains in man's power whether or not to be reborn or converted. Rather, it is an entirely supernatural work, one that is at the same time most powerful and most pleasing, a marvelous, hidden, and inexpressible work, which is not lesser than or inferior in power to that of creation or of raising the dead, as Scripture (inspired by the author of this work) teaches. As a result, all those in whose hearts God works in this marvelous way are certainly, unfailingly, and effectively reborn and do actually believe. And then the will, now renewed, is not only activated and motivated by God but in being activated by God is also itself active. For this reason, man himself, by that grace which he has received, is also rightly said to believe and to repent.

Article 13

In this life believers cannot fully understand the way this work occurs; meanwhile, they rest content with knowing and experiencing that by this grace of God they do believe with the heart and love their Savior.

Article 14

In this way, therefore, faith is a gift of God, not in the sense that it is offered by God for man to choose, but that it is in actual fact bestowed on man, breathed and infused into him. Nor is it a gift in the sense that God bestows only the potential to believe, but then awaits assent—the act of believing—from man's choice; rather, it is a gift in the sense that he who works both willing and acting and, indeed, works all things in all people produces in man both the will to believe and the belief itself.

Article 15

God does not owe this grace to anyone. For what could God owe to one who has nothing to give that can be paid back? Indeed, what could God owe to one who has nothing of his own to give but sin and falsehood? Therefore the person who receives this grace owes and gives eternal thanks to God alone; the person who does not receive it either does not care at all about these spiritual things and is satisfied with himself in his condition, or else in self-assurance foolishly boasts about having something which he lacks. Furthermore, following the example of the apostles, we are to think and to speak in the most favorable way about those who outwardly profess their faith and better their lives, for the inner chambers of the heart are unknown to us. But for others who have not yet been called, we are to pray to the God who calls things that do not exist as though they did. In no way, however, are we to pride ourselves as better than they, as though we had distinguished ourselves from them.

Article 16

However, just as by the fall man did not cease to be man, endowed with intellect and will, and just as sin, which has spread through the whole human race, did not abolish the nature of the human race but distorted and spiritually killed it, so also this divine grace of regeneration does not act in people as if they were blocks and stones; nor does it abolish the will and its properties or coerce a reluctant will by force, but spiritually revives, heals, reforms, and—in a manner at once pleasing and powerful—bends it back. As a result, a ready and sincere obedience of the Spirit now begins to prevail where before the rebellion and resistance of the flesh were completely dominant. It is in this that the true and spiritual restoration and freedom of our will consists. Thus, if the marvelous Maker of every good thing were not dealing with us, man would have no hope of getting up from his fall by his free choice, by which he plunged himself into ruin when still standing upright.

Article 17

Just as the almighty work of God by which he brings forth and sustains our natural life does not rule out but requires the use of means, by which God, according to his infinite wisdom and goodness, has wished to exercise his power, so also the aforementioned supernatural work of God by which he regenerates us in no way rules out or cancels the use of the gospel, which God in his great wisdom has appointed to be the seed of regeneration and the food of the soul. For this reason, the apostles and the teachers who followed them taught the people in a godly manner about this grace of God, to give him the glory and to humble all pride, and yet did not neglect meanwhile to keep the people, by means of the holy admonitions of the gospel, under the administration of the Word, the sacraments, and discipline. So even today it is out of the question that the teachers or those taught in the church should presume to test God by separating what he in his good pleasure has wished to be closely joined together. For grace is bestowed through admonitions, and the more readily we perform our duty, the more lustrous the benefit of God working in us usually is and the better his work advances. To him alone, both for the means and for their saving fruit and effectiveness, all glory is owed forever. Amen.

Rejection of the Errors

Having set forth the orthodox teaching, the Synod rejects the errors of those:

I.

Who teach that, properly speaking, it cannot be said that original sin in itself is enough to condemn the whole human race or to warrant temporal and eternal punishments.

For they contradict the apostle when he says: Sin entered the world through one man, and death through sin, and in this way death passed on to all men because all sinned (Rom. 5:12); also: The guilt followed one sin and brought condemnation (Rom. 5:16); likewise: The wages of sin is death (Rom. 6:23).

II.

Who teach that the spiritual gifts or the good dispositions and virtues such as goodness, holiness, and righteousness could not have resided in man's will when he was first created, and therefore could not have been separated from the will at the fall.

For this conflicts with the apostle's description of the image of God in Ephesians 4:24, where he portrays the image in terms of righteousness and holiness, which definitely reside in the will.

III.

Who teach that in spiritual death the spiritual gifts have not been separated from man's will, since the will in itself has never been corrupted but only hindered by the darkness of the mind and the unruliness of the emotions, and since the will is able to exercise its innate free capacity once these hindrances are removed, which is to say, it is able of itself to will or choose whatever good is set before it—or else not to will or choose it.

This is a novel idea and an error and has the effect of elevating the power of free choice, contrary to the words of Jeremiah the prophet: The heart itself is deceitful above all things and wicked (Jer. 17:9); and of the words of the apostle: All of us also lived among them (the sons of disobedience) at one time in the passions of our flesh, following the will of our flesh and thoughts (Eph. 2:3).

IV.

Who teach that unregenerate man is not strictly or totally dead in his sins or deprived of all capacity for spiritual good but is able to hunger and thirst for righteousness or life and to offer the sacrifice of a broken and contrite spirit which is pleasing to God.

For these views are opposed to the plain testimonies of Scripture: You were dead in your transgressions and sins (Eph. 2:1, 5); The imagination of the thoughts of man's heart is only evil all the time (Gen. 6:5; 8:21). Besides, to hunger and thirst for deliverance from misery and for life, and to offer God the sacrifice of a broken spirit is characteristic only of the regenerate and of those called blessed (Ps. 51:17; Matt. 5:6).

V.

Who teach that corrupt and natural man can make such good use of common grace (by which they mean the light of nature) or of the gifts remaining after the fall that he is able thereby gradually to obtain a greater grace— evangelical or saving grace—as well as salvation itself; and that in this way God, for his part, shows himself ready to reveal Christ to all people, since he provides to all, to a sufficient extent and in an effective manner, the means necessary for the revealing of Christ, for faith, and for repentance.

For Scripture, not to mention the experience of all ages, testifies that this is false: He makes known his words to Jacob, his statutes and his laws to Israel; he has done this for no other nation, and they do not know his laws (Ps. 147:19-20); In the past God let all nations go their own way (Acts 14:16); They (Paul and his companions) were kept by the Holy Spirit from speaking God's word in Asia; and When they had come to Mysia, they tried to go to Bithynia, but the Spirit would not allow them to (Acts 16:6-7).

VI.

Who teach that in the true conversion of man new qualities, dispositions, or gifts cannot be infused or poured into his will by God, and indeed that the faith [or believing] by which we first come to conversion and from which we receive the name "believers" is not a quality or gift infused by God, but only an act of man, and that it cannot be called a gift except in respect to the power of attaining faith.

For these views contradict the Holy Scriptures, which testify that God does infuse or pour into our hearts the new qualities of faith, obedience, and the experiencing of his love: I will put my law in their minds, and write it on their hearts (Jer. 31:33); I will pour water on the thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring (Isa. 44:3); The love of God has been poured out in our hearts by the Holy Spirit, who has been given to us (Rom. 5:5). They also conflict with the continuous practice of the Church, which prays with the prophet: Convert me, Lord, and I shall be converted (Jer. 31:18).

VII.

Who teach that the grace by which we are converted to God is nothing but a gentle persuasion, or (as others explain it) that the way of God's acting in man's conversion that is most noble and suited to human nature is that which happens by persuasion, and that nothing prevents this grace of moral suasion even by itself from making natural men spiritual; indeed, that God does not produce the assent of the will except in this manner of moral suasion, and that the effectiveness of God's work by which it surpasses the work of Satan consists in the fact that God promises eternal benefits while Satan promises temporal ones.

For this teaching is entirely Pelagian and contrary to the whole of Scripture, which recognizes besides this persuasion also another, far more effective and divine way in which the Holy Spirit acts in man's conversion. As Ezekiel 36:26 puts it: I will give you a new heart and put a new spirit in you; and I will remove your heart of stone and give you a heart of flesh. . .

VIII.

Who teach that God in regenerating man does not bring to bear that power of his omnipotence whereby he may powerfully and unfailingly bend man's will to faith and conversion, but that even when God has accomplished all the works of grace which he uses for man's conversion, man nevertheless can, and in actual fact often does, so resist God and the Spirit in their intent and will to regenerate him, that man completely thwarts his own rebirth; and, indeed, that it remains in his own power whether or not to be reborn.

For this does away with all effective functioning of God's grace in our conversion and subjects the activity of Almighty God to the will of man; it is contrary to the apostles, who teach that we believe by virtue of the effective working of God's mighty strength (Eph. 1:19), and that God fulfills the undeserved good will of his kindness and the work of faith in us with power (2 Thess. 1:11), and likewise that his divine power has given us everything we need for life and godliness (2 Pet. 1:3).

IX.

Who teach that grace and free choice are concurrent partial causes which cooperate to initiate conversion, and that grace does not precede—in the order of causality—the effective influence of the will; that is to say, that God does not effectively help man's will to come to conversion before man's will itself motivates and determines itself.

For the early church already condemned this doctrine long ago in the Pelagians, on the basis of the words of the apostle: It does not depend on man's willing or running but on God's mercy (Rom. 9:16); also: Who makes you different from anyone else? and What do you have that you did not receive? (1 Cor. 4:7); likewise: It is God who works in you to will and act according to his good pleasure (Phil. 2:13).

FIFTH HEAD: The Perseverance of the Saints

Article 1: The Regenerate Not Entirely Free from Sin

Those people whom God according to his purpose calls into fellowship with his Son Jesus Christ our Lord and regenerates by the Holy Spirit, he also sets free from the reign and slavery of sin, though in this life not entirely from the flesh and from the body of sin.

Article 2: The Believer's Reaction to Sins of Weakness

Hence daily sins of weakness arise, and blemishes cling to even the best works of God's people, giving them continual cause to humble themselves before God, to flee for refuge to Christ crucified, to put the flesh to death more and more by the Spirit of supplication and by holy exercises of godliness, and to strain toward the goal of perfection, until they are freed from this body of death and reign with the Lamb of God in heaven.

Article 3: God's Preservation of the Converted

Because of these remnants of sin dwelling in them and also because of the temptations of the world and Satan, those who have been converted could not remain standing in this grace if left to their own resources. But God is faithful, mercifully strengthening them in the grace once conferred on them and powerfully preserving them in it to the end.

Article 4: The Danger of True Believers' Falling into Serious Sins

Although that power of God strengthening and preserving true believers in grace is more than a match for the flesh, yet those converted are not always so activated and motivated by God that in certain specific actions they cannot by their own fault depart from the leading of grace, be led astray by the desires of the flesh, and give in to them. For this reason they must constantly watch and pray that they may not be led into temptations. When they fail to do this, not only can they be carried away by the flesh, the world, and Satan into sins, even serious and outrageous ones, but also by God's just permission they sometimes are so carried away—witness the sad cases, described in Scripture, of David, Peter, and other saints falling into sins.

Article 5: The Effects of Such Serious Sins

By such monstrous sins, however, they greatly offend God, deserve the sentence of death, grieve the Holy Spirit, suspend the exercise of faith, severely wound the conscience, and sometimes lose the awareness of grace for a time—until, after they have returned to the way by genuine repentance, God's fatherly face again shines upon them.

Article 6: God's Saving Intervention

For God, who is rich in mercy, according to his unchangeable purpose of election does not take his Holy Spirit from his own completely, even when they fall grievously. Neither does he let them fall down so far that they forfeit the grace of adoption and the state of justification, or commit the sin which leads to death (the sin against the Holy Spirit), and plunge themselves, entirely forsaken by him, into eternal ruin.

Article 7: Renewal to Repentance

For, in the first place, God preserves in those saints when they fall his imperishable seed from which they have been born again, lest it perish or be dislodged. Secondly, by his Word and Spirit he certainly and effectively renews them to repentance so that they have a heartfelt and godly sorrow for the sins they have committed; seek and obtain, through faith and with a contrite heart, forgiveness in the blood of the Mediator; experience again the grace of a reconciled God; through faith adore his mercies; and from then on more eagerly work out their own salvation with fear and trembling.

Article 8: The Certainty of This Preservation

So it is not by their own merits or strength but by God's undeserved mercy that they neither forfeit faith and grace totally nor remain in their downfalls to the end and are lost. With respect to themselves this not only easily could happen, but also undoubtedly would happen; but with respect to God it cannot possibly happen, since his plan cannot be changed, his promise cannot fail, the calling according to his purpose cannot be revoked, the merit of Christ as well as his interceding and preserving cannot be nullified, and the sealing of the Holy Spirit can neither be invalidated nor wiped out.

Article 9: The Assurance of This Preservation

Concerning this preservation of those chosen to salvation and concerning the perseverance of true believers in faith, believers themselves can and do become assured in accordance with the measure of their faith, by which they firmly believe that they are and always will remain true and living members of the church, and that they have the forgiveness of sins and eternal life.

Article 10: The Ground of This Assurance

Accordingly, this assurance does not derive from some private revelation beyond or outside the Word, but from faith in the promises of God which he has very plentifully revealed in his Word for our comfort, from the testimony of the Holy Spirit testifying with our spirit that we are God's children and heirs (Rom. 8:16-17), and finally from a serious and holy pursuit of a clear conscience and of good works. And if God's chosen ones in this world did not have this well-founded comfort that the victory will be theirs and this reliable guarantee of eternal glory, they would be of all people most miserable.

Article 11: Doubts Concerning This Assurance

Meanwhile, Scripture testifies that believers have to contend in this life with various doubts of the flesh and that under severe temptation they do not always experience this full assurance of faith and certainty of perseverance. But God, the Father of all comfort, does not let them be tempted beyond what they can bear, but with the temptation he also provides a way out (1 Cor. 10:13), and by the Holy Spirit revives in them the assurance of their perseverance.

Article 12: This Assurance as an Incentive to Godliness

This assurance of perseverance, however, so far from making true believers proud and carnally self-assured, is rather the true root of humility, of childlike respect, of genuine godliness, of endurance in every conflict, of fervent prayers, of steadfastness in crossbearing and in confessing the truth, and of well-founded joy in God. Reflecting on this benefit provides an incentive to a serious and continual practice of thanksgiving and good works, as is evident from the testimonies of Scripture and the examples of the saints.

Article 13: Assurance No Inducement to Carelessness

Neither does the renewed confidence of perseverance produce immorality or lack of concern for godliness in those put back on their feet after a fall, but it produces a much greater concern to observe carefully the ways of the Lord which he prepared in advance. They observe these ways in order that by walking in them they may maintain the assurance of their perseverance, lest, by their abuse of his fatherly goodness, the face of the gracious God (for the godly, looking upon his face is sweeter than life, but its withdrawal is more bitter than death) turn away from them again, with the result that they fall into greater anguish of spirit.

Article 14: God's Use of Means in Perseverance

And, just as it has pleased God to begin this work of grace in us by the proclamation of the gospel, so he preserves, continues, and completes his work by the hearing and reading of the gospel, by meditation on it, by its exhortations, threats, and promises, and also by the use of the sacraments.

Article 15: Contrasting Reactions to the Teaching of Perseverance

This teaching about the perseverance of true believers and saints, and about their assurance of it—a teaching which God has very richly revealed in his Word for the glory of his name and for the comfort of the godly and which he impresses on the hearts of believers—is something which the flesh does not understand, Satan hates, the world ridicules, the ignorant and the hypocrites abuse, and the spirits of error attack. The bride of Christ, on the other hand, has always loved this teaching very tenderly and defended it steadfastly as a priceless treasure; and God, against whom no plan can avail and no strength can prevail, will ensure that she will continue to do this. To this God alone, Father, Son, and Holy Spirit, be honor and glory forever. Amen.

Rejection of the Errors

Having set forth the orthodox teaching, the Synod rejects the errors of those:

I.

Who teach that the perseverance of true believers is not an effect of election or a gift of God produced by Christ's death, but a condition of the new covenant which man, before what they call his "peremptory" election and justification, must fulfill by his free will.

For Holy Scripture testifies that perseverance follows from election and is granted to the chosen by virtue of Christ's death, resurrection, and intercession: The chosen obtained it; the others were hardened (Rom. 11:7); likewise, He who did not spare his own son, but gave him up for us all—how will he not, along with him, grant us all things? Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? It is Christ Jesus who died—more than that, who was raised—who also sits at the right hand of God, and is also interceding for us. Who shall separate us from the love of Christ? (Rom. 8:32-35).

II.

Who teach that God does provide the believer with sufficient strength to persevere and is ready to preserve this strength in him if he performs his duty, but that even with all those things in place which are necessary to persevere in faith and which God is pleased to use to preserve faith, it still always depends on the choice of man's will whether or not he perseveres.

For this view is obviously Pelagian; and though it intends to make men free it makes them sacrilegious. It is against the enduring consensus of evangelical teaching which takes from man all cause for boasting and ascribes the praise for this benefit only to God's grace. It is also against the testimony of the apostle: It is God who keeps us strong to the end, so that we will be blameless on the day of our Lord Jesus Christ (1 Cor. 1:8).

III.

Who teach that those who truly believe and have been born again not only can forfeit justifying faith as well as grace and salvation totally and to the end, but also in actual fact do often forfeit them and are lost forever.

For this opinion nullifies the very grace of justification and regeneration as well as the continual preservation by Christ, contrary to the plain words of the apostle Paul: If Christ died for us while we were still sinners, we will therefore much more be saved from God's wrath through him, since we have now been justified by his blood (Rom. 5:8-9); and contrary to the apostle John: No one who is born of God is intent on sin, because God's seed remains in him, nor can he sin, because he has been born of God (1 John 3:9); also contrary to the words of Jesus Christ: I give eternal life to my sheep, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand (John 10: 28-29).

IV.

Who teach that those who truly believe and have been born again can commit the sin that leads to death (the sin against the Holy Spirit).

For the same apostle John, after making mention of those who commit the sin that leads to death and forbidding prayer for them (1 John 5: 16-17), immediately adds: We know that anyone born of God does not commit sin (that is, that kind of sin), but the one who was born of God keeps himself safe, and the evil one does not touch him (v. 18).

V.

Who teach that apart from a special revelation no one can have the assurance of future perseverance in this life.

For by this teaching the well-founded consolation of true believers in this life is taken away and the doubting of the Romanists is reintroduced into the church. Holy Scripture, however, in many places derives the assurance not from a special and extraordinary revelation but from the marks peculiar to God's children and from God's completely reliable promises. So especially the apostle Paul: Nothing in all creation can separate us from the love of God that is in Christ Jesus our Lord (Rom. 8:39); and John: They who obey his commands remain in him and he in them. And this is how we know that he remains in us: by the Spirit he gave us (1 John 3:24).

VI.

Who teach that the teaching of the assurance of perseverance and of salvation is by its very nature and character an opiate of the flesh and is harmful to godliness, good morals, prayer, and other holy exercises, but that, on the contrary, to have doubt about this is praiseworthy.

For these people show that they do not know the effective operation of God's grace and the work of the indwelling Holy Spirit, and they contradict the apostle John, who asserts the opposite in plain words: Dear friends, now we are children of God, but what we will be has not yet been made known. But we know that when he is made known, we shall be like him, for we shall see him as he is. Everyone who has this hope in him purifies himself, just as he is pure (1 John 3:2-3). Moreover, they are refuted by the examples of the saints in both the Old and the New Testament, who though assured of their perseverance and salvation yet were constant in prayer and other exercises of godliness.

VII.

Who teach that the faith of those who believe only temporarily does not differ from justifying and saving faith except in duration alone.

For Christ himself in Matthew 13:20ff. and Luke 8:13ff. clearly defines these further differences between temporary and true believers: he says that the former receive the seed on rocky ground, and the latter receive it in good ground, or a good heart; the former have no root, and the latter are firmly rooted; the former have no fruit, and the latter produce fruit in varying measure, with steadfastness, or perseverance.

VIII.

Who teach that it is not absurd that a person, after losing his former regeneration, should once again, indeed quite often, be reborn.

For by this teaching they deny the imperishable nature of God's seed by which we are born again, contrary to the testimony of the apostle Peter: Born again, not of perishable seed, but of imperishable (1 Pet. 1:23).

IX.

Who teach that Christ nowhere prayed for an unfailing perseverance of believers in faith.

For they contradict Christ himself when he says: I have prayed for you, Peter, that your faith may not fail (Luke 22:32); and John the gospel writer when he testifies in John 17 that it was not only for the apostles, but also for all those who were to believe by their message that Christ prayed: Holy Father, preserve them in your name (v. 11); and My prayer is not that you take them out of the world, but that you preserve them from the evil one (v. 15).

Conclusion

And so this is the clear, simple, and straightforward explanation of the orthodox teaching on the five articles in dispute in the Netherlands, as well as the rejection of the errors by which the Dutch churches have for some time been disturbed. This explanation and rejection the Synod declares to be derived from God's Word and in agreement with the confessions of the Reformed churches. Hence it clearly appears that those of whom one could hardly expect it have shown no truth, equity, and charity at all in wishing to make the public believe:

—that the teaching of the Reformed churches on predestination and on the points associated with it by its very nature and tendency draws the minds of people away from all godliness and religion, is an opiate of the flesh and the devil, and is a stronghold of Satan where he lies in wait for all people, wounds most of them, and fatally pierces many of them with the arrows of both despair and self-assurance;

—that this teaching makes God the author of sin, unjust, a tyrant, and a hypocrite; and is nothing but a refurbished Stoicism, Manicheism, Libertinism, and Mohammedanism;

—that this teaching makes people carnally self-assured, since it persuades them that nothing endangers the salvation of the chosen, no matter how they live, so that they may commit the most outrageous crimes with self-assurance; and that on the other hand nothing is of use to the reprobate for salvation even if they have truly performed all the works of the saints;

—that this teaching means that God predestined and created, by the bare and unqualified choice of his will, without the least regard or consideration of any sin, the greatest part of the world to eternal condemnation; that in the same manner in which election is the source and cause of faith and good works, reprobation is the cause of unbelief and ungodliness; that many infant children of believers are snatched in their innocence from their mothers' breasts and cruelly cast into hell so that neither the blood of Christ nor their baptism nor the prayers of the church at their baptism can be of any use to them; and very many other slanderous accusations of this kind which the Reformed churches not only disavow but even denounce with their whole heart.

Therefore this Synod of Dort in the name of the Lord pleads with all who devoutly call on the name of our Savior Jesus Christ to form their judgment about the faith of the Reformed churches, not on the basis of false accusations gathered from here or there, or even on the basis of the personal statements of a number of ancient and modern authorities—statements which are also often either quoted out of context or misquoted and twisted to convey a different meaning—but on the basis of the churches' own official confessions and of the present explanation of the orthodox teaching which has been endorsed by the unanimous consent of the members of the whole Synod, one and all.

Moreover, the Synod earnestly warns the false accusers themselves to consider how heavy a judgment of God awaits those who give false testimony against so many churches and their confessions, trouble the consciences of the weak, and seek to prejudice the minds of many against the fellowship of true believers.

Finally, this Synod urges all fellow ministers in the gospel of Christ to deal with this teaching in a godly and reverent manner, in the academic institutions as well as in the churches; to do so, both in their speaking and writing, with a view to the glory of God's name, holiness of life, and the comfort of anxious souls; to think and also speak with Scripture according to the analogy of faith; and, finally, to refrain from all those ways of speaking which go beyond the bounds set for us by the genuine sense of the Holy Scriptures and which could give impertinent sophists a just occasion to scoff at the teaching of the Reformed churches or even to bring false accusations against it.

May God's Son Jesus Christ, who sits at the right hand of God and gives gifts to men, sanctify us in the truth, lead to the truth those who err, silence the mouths of those who lay false accusations against sound teaching, and equip faithful ministers of his Word with a spirit of wisdom and discretion, that all they say may be to the glory of God and the building up of their hearers. Amen

Table of Contents

THE BELGIC CONFESSION OF FAITH (1561)

Article I. There Is Only One God

Article II. By What Means God Is Made Known unto Us

Article III. The Written Word of God

Article IV. Canonical Books of the Holy Scripture

Article V. Whence the Holy Scriptures Derive Their Dignity and Authority

Article VI. The Difference Between the Canonical and Apocryphal Books

Article VII. The Sufficiency of the Holy Scriptures to Be the Only Rule of Faith

Article VIII. God Is One in Essence, Yet Distinguished in Three Persons

Article IX. The Proof of the Foregoing Article of the Trinity of Persons in One God

Article X. Jesus Christ Is True and Eternal God

Article XI. The Holy Spirit Is True and Eternal God

Article XII. The Creation of All Things, Especially the Angels

Article XIII. The Providence of God and His Government of All Things

Article XIV. The Creation and Fall of Man, and His Incapacity to Perform What Is Truly Good

Article XV. Original Sin

Article XVI. Eternal Election

Article XVII. The Recovery of Fallen Man

Article XVIII. The Incarnation of Jesus Christ

Article XIX. The Union and Distinction of the Two Natures in the Person of Christ

Article XX. God Has Manifested His Justice and Mercy in Christ

Article XXI. The Satisfaction of Christ, Our Only High Priest, for Us

Article XXII. Our Justification Through Faith in Jesus Christ

Article XXIII. Wherein Our Justification Before God Consists

Article XXIV. Man's Sanctification and Good Works

Article XXV. The Abolishing of the Ceremonial Law

Article XXVI. Christ's Intercession

Article XXVII. The Catholic Christian Church

Article XXVIII. Every One Is Bound to Join Himself to the True Church

Article XXIX. The Marks of the True Church, and Wherein it Differs from the False Church

Article XXX. The Government of the Church and its Offices

Article XXXI. The Ministers, Elders, and Deacons

Article XXXII. The Order and Discipline of the Church

Article XXXIII. The Sacraments

Article XXXIV. Holy Baptism

Article XXXV. The Holy Supper of Our Lord Jesus Christ

Article XXXVI. The Magistracy (Civil Government)

Article XXXVII. The Last Judgment

THE HEIDELBERG CATECHISM (1563)

LORD'S DAY 1

PART I: MISERY

LORD'S DAY 2

LORD'S DAY 3

LORD'S DAY 4

PART II: DELIVERANCE

LORD'S DAY 5

LORD'S DAY 6

LORD'S DAY 7

LORD'S DAY 8

God the Father

LORD'S DAY 9

LORD'S DAY 10

God the Son

LORD'S DAY 11

LORD'S DAY 12

LORD'S DAY 13

LORD'S DAY 14

LORD'S DAY 15

LORD'S DAY 16

LORD'S DAY 17

LORD'S DAY 18

LORD'S DAY 19

God the Holy Spirit

LORD'S DAY 20

LORD'S DAY 21

LORD'S DAY 22

LORD'S DAY 23

LORD'S DAY 24

The Holy Sacraments

LORD'S DAY 25

Baptism

LORD'S DAY 26

LORD'S DAY 27

The Lord's Supper

LORD'S DAY 28

LORD'S DAY 29

LORD'S DAY 30

LORD'S DAY 31

PART III: GRATITUDE

LORD'S DAY 32

LORD'S DAY 33

The Ten Commandments

LORD'S DAY 34

LORD'S DAY 35

LORD'S DAY 36

LORD'S DAY 37

LORD'S DAY 38

LORD'S DAY 39

LORD'S DAY 40

LORD'S DAY 41

LORD'S DAY 42

LORD'S DAY 43

LORD'S DAY 44

Prayer

LORD'S DAY 45

LORD'S DAY 46

LORD'S DAY 47

LORD'S DAY 48

LORD'S DAY 49

LORD'S DAY 50

LORD'S DAY 51

LORD'S DAY 52

THE CANONS OF DORT (1619)

FIRST HEAD: Of Divine Predestination

Article 1

Article 2

Article 3

Article 4

Article 5

Article 6

Article 7

Article 8

Article 9

Article 10

Article 11

Article 12

Article 13

Article 14

Article 15

Article 16

Article 17

Article 18

Rejection of the Errors

I.

II.

III.

IV.

V.

VI.

VII.

VIII.

IX.

SECOND HEAD: The Death of Christ, and the Redemption of Men Thereby

Article 1

Article 2

Article 3

Article 4

Article 5

Article 6

Article 7

Article 8

Article 9

Rejection of the Errors

I.

II.

III.

IV.

V.

VI.

VII.

THIRD AND FOURTH HEAD: The Corruption of Man, His Conversion to God, and the Manner Thereof

Article 1

Article 2

Article 3

Article 4

Article 5

Article 6

Article 7

Article 8

Article 9

Article 10

Article 11

Article 12

Article 13

Article 14

Article 15

Article 16

Article 17

Rejection of the Errors

I.

II.

III.

IV.

V.

VI.

VII.

VIII.

IX.

FIFTH HEAD: The Perseverance of the Saints

Article 1: The Regenerate Not Entirely Free from Sin

Article 2: The Believer's Reaction to Sins of Weakness

Article 3: God's Preservation of the Converted

Article 4: The Danger of True Believers' Falling into Serious Sins

Article 5: The Effects of Such Serious Sins

Article 6: God's Saving Intervention

Article 7: Renewal to Repentance

Article 8: The Certainty of This Preservation

Article 9: The Assurance of This Preservation

Article 10: The Ground of This Assurance

Article 11: Doubts Concerning This Assurance

Article 12: This Assurance as an Incentive to Godliness

Article 13: Assurance No Inducement to Carelessness

Article 14: God's Use of Means in Perseverance

Article 15: Contrasting Reactions to the Teaching of Perseverance

Rejection of the Errors

I.

II.

III.

IV.

V.

VI.

VII.

VIII.

IX.

Conclusion

Table of Contents

THE BELGIC CONFESSION OF FAITH (1561)

Article I. There Is Only One God

Article II. By What Means God Is Made Known unto Us

Article III. The Written Word of God

Article IV. Canonical Books of the Holy Scripture

Article V. Whence the Holy Scriptures Derive Their Dignity and Authority

Article VI. The Difference Between the Canonical and Apocryphal Books

Article VII. The Sufficiency of the Holy Scriptures to Be the Only Rule of Faith

Article VIII. God Is One in Essence, Yet Distinguished in Three Persons

Article IX. The Proof of the Foregoing Article of the Trinity of Persons in One God

Article X. Jesus Christ Is True and Eternal God

Article XI. The Holy Spirit Is True and Eternal God

Article XII. The Creation of All Things, Especially the Angels

Article XIII. The Providence of God and His Government of All Things

Article XIV. The Creation and Fall of Man, and His Incapacity to Perform What Is Truly Good

Article XV. Original Sin

Article XVI. Eternal Election

Article XVII. The Recovery of Fallen Man

Article XVIII. The Incarnation of Jesus Christ

Article XIX. The Union and Distinction of the Two Natures in the Person of Christ

Article XX. God Has Manifested His Justice and Mercy in Christ

Article XXI. The Satisfaction of Christ, Our Only High Priest, for Us

Article XXII. Our Justification Through Faith in Jesus Christ

Article XXIII. Wherein Our Justification Before God Consists

Article XXIV. Man's Sanctification and Good Works

Article XXV. The Abolishing of the Ceremonial Law

Article XXVI. Christ's Intercession

Article XXVII. The Catholic Christian Church

Article XXVIII. Every One Is Bound to Join Himself to the True Church

Article XXIX. The Marks of the True Church, and Wherein it Differs from the False Church

Article XXX. The Government of the Church and its Offices

Article XXXI. The Ministers, Elders, and Deacons

Article XXXII. The Order and Discipline of the Church

Article XXXIII. The Sacraments

Article XXXIV. Holy Baptism

Article XXXV. The Holy Supper of Our Lord Jesus Christ

Article XXXVI. The Magistracy (Civil Government)

Article XXXVII. The Last Judgment

THE HEIDELBERG CATECHISM (1563)

LORD'S DAY 1

PART I: MISERY

LORD'S DAY 2

LORD'S DAY 3

LORD'S DAY 4

PART II: DELIVERANCE

LORD'S DAY 5

LORD'S DAY 6

LORD'S DAY 7

LORD'S DAY 8

God the Father

LORD'S DAY 9

LORD'S DAY 10

God the Son

LORD'S DAY 11

LORD'S DAY 12

LORD'S DAY 13

LORD'S DAY 14

LORD'S DAY 15

LORD'S DAY 16

LORD'S DAY 17

LORD'S DAY 18

LORD'S DAY 19

God the Holy Spirit

LORD'S DAY 20

LORD'S DAY 21

LORD'S DAY 22

LORD'S DAY 23

LORD'S DAY 24

The Holy Sacraments

LORD'S DAY 25

Baptism

LORD'S DAY 26

LORD'S DAY 27

The Lord's Supper

LORD'S DAY 28

LORD'S DAY 29

LORD'S DAY 30

LORD'S DAY 31

PART III: GRATITUDE

LORD'S DAY 32

LORD'S DAY 33

The Ten Commandments

LORD'S DAY 34

LORD'S DAY 35

LORD'S DAY 36

LORD'S DAY 37

LORD'S DAY 38

LORD'S DAY 39

LORD'S DAY 40

LORD'S DAY 41

LORD'S DAY 42

LORD'S DAY 43

LORD'S DAY 44

Prayer

LORD'S DAY 45

LORD'S DAY 46

LORD'S DAY 47

LORD'S DAY 48

LORD'S DAY 49

LORD'S DAY 50

LORD'S DAY 51

LORD'S DAY 52

THE CANONS OF DORT (1619)

FIRST HEAD: Of Divine Predestination

Article 1

Article 2

Article 3

Article 4

Article 5

Article 6

Article 7

Article 8

Article 9

Article 10

Article 11

Article 12

Article 13

Article 14

Article 15

Article 16

Article 17

Article 18

Rejection of the Errors

I.

II.

III.

IV.

V.

VI.

VII.

VIII.

IX.

SECOND HEAD: The Death of Christ, and the Redemption of Men Thereby

Article 1

Article 2

Article 3

Article 4

Article 5

Article 6

Article 7

Article 8

Article 9

Rejection of the Errors

I.

II.

III.

IV.

V.

VI.

VII.

THIRD AND FOURTH HEAD: The Corruption of Man, His Conversion to God, and the Manner Thereof

Article 1

Article 2

Article 3

Article 4

Article 5

Article 6

Article 7

Article 8

Article 9

Article 10

Article 11

Article 12

Article 13

Article 14

Article 15

Article 16

Article 17

Rejection of the Errors

I.

II.

III.

IV.

V.

VI.

VII.

VIII.

IX.

FIFTH HEAD: The Perseverance of the Saints

Article 1: The Regenerate Not Entirely Free from Sin

Article 2: The Believer's Reaction to Sins of Weakness

Article 3: God's Preservation of the Converted

Article 4: The Danger of True Believers' Falling into Serious Sins

Article 5: The Effects of Such Serious Sins

Article 6: God's Saving Intervention

Article 7: Renewal to Repentance

Article 8: The Certainty of This Preservation

Article 9: The Assurance of This Preservation

Article 10: The Ground of This Assurance

Article 11: Doubts Concerning This Assurance

Article 12: This Assurance as an Incentive to Godliness

Article 13: Assurance No Inducement to Carelessness

Article 14: God's Use of Means in Perseverance

Article 15: Contrasting Reactions to the Teaching of Perseverance

Rejection of the Errors

I.

II.

III.

IV.

V.

VI.

VII.

VIII.

IX.

Conclusion