Heidelberg Catechism

That I with body and soul, both in life and death, am not my own, but belong unto my faithful Saviour Jesus Christ (1 Cor. 6;20); who with his precious blood hath fully satisfied for all my sins, and delivered me from all the power of the devil (1 John 1;7); and so preserves me that, without the will of my heavenly Father, not a hair can fall from my head (John 10;28, 29); yea, that all things must be subservient to my salvation (Rom. 8;28); and therefore, by his Holy Spirit, he also assures me of eternal life (Rom. 8;16,) and makes me sincerely willing and ready henceforth to live unto him (Phil. 2;13).

Three: First , how great my sins and miseries are (Rom. 7;24); Second , how I may be delivered from all my sins and miseries (Matt. 11;28); Third , how I shall express my gratitude to God for such deliverance (Ps. 116;12).

Out of the law of God (Rom. 3;20).

Christ teaches us that briefly (in Matt. 22;37-40): “Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength. This is the first and great commandment (Rom. 13;10); and the second is like unto it: Thou shalt love thy neighbour as thyself (Matt. 7;12). On these two commandments hang all the law and the prophets.”

In no wise (1 John 1;8); for I am prone by nature to hate God (Rom. 8;7) and my neighbor (Titus 3;3).

By no means, but God created man good, and after his own image (Gen. 1;27), in righteousness and true holiness (Eph. 4;24) that he might rightly know God his Creator, heartily love him (Col. 3;10) and live with him in eternal happiness, to glorify and praise him. (Isa. 43;7).

From the fall and disobedience of our first parents, Adam and Eve, in Paradise (Rom. 5;12); hence our nature is become so corrupt, that we are all conceived and born in sin (John 3;6).

Indeed we are (Rom. 7;18); except we are regenerated by the Spirit of God (John 3;3).

Not at all (Rom. 3;20); for God made man capable of performing it (Ecc. 7:29); but man, by the instigation of the devil, and his own willful disobedience (Rom. 5;19), deprived himself and all his posterity of those divine gifts (Rom. 5;12).

By no means, but is terribly displeased with our original (Eph. 2;3), as well as actual sins (Ps. 7;11); and will punish them in his just judgment temporally (Gen. 19;24), and eternally (Heb. 9;27); as he hath declared, “Cursed is every one that continueth not in all things which are written in the book of the law to do them” (Gal. 3;10).

God is indeed merciful (Ps. 103;8); but also just (Ps. 89;14); therefore his justice requires that sin, which is committed against the most high majesty of God (Ps. 51;4), be also punished with extreme, that is, with everlasting punishment, both of body and soul (Hab. 1;13.)

OF MAN’S DELIVERANCE.

God will have his justice satisfied (Deut. 27;26); and therefore we must make this full satisfaction, either by ourselves (Ezek. 18;4), or by another (2 Cor. 5;21).

By no means (Job 9;2, 3); but on the contrary we daily increase our debt (Matt. 6;12).

None: for first, God will not punish any other creature for the sin which man hath committed (Gen. 2:17); and further, no mere creature can sustain the burden of God’s eternal wrath against sin, so as to deliver others from it (Ps. 49;7).

For one who is very man (Heb. 2;14), and perfectly righteous (Heb. 7;26); and yet more powerful than all creatures; that is, one who is also very God (Hosea 1;7).

Because the justice of God requires that the same human nature, which hath sinned, should likewise make satisfaction for sin (Ex. 32;33); and one, who is himself a sinner, cannot satisfy for others (Heb. 7;26, 27).

That he might, by the power of his Godhead, sustain, in his human nature, the burden of God’s wrath (2 Cor. 13;4); and might obtain for, and restore to us righteousness and life (1 John 4;9).

Our Lord Jesus Christ (1 Tim. 2;5,—John 1;1, 14): “who of God is made unto us wisdom, and righteousness and sanctification, and redemption” (1 Cor. 1;30.— Col. 2;3.—2 Cor. 5;21.—Rom. 10;4.—Heb. 10;10.—Eph. 1;7.—Rom. 8;3.

From the holy Gospel which God first revealed in Paradise (Gen. 3;15); and afterwards published by the Patriarchs and Prophets (Acts 10;43); and was pleased to represent it by the shadows of sacrifices, and the other ceremonies of the law (Col. 2;17); and lastly has accomplished it by his only begotten son (John 1;29).

No (Matt. 7;13, 14); only those who are ingrafted into him, and receive all his benefits by a true faith (John 3;16).

True faith is not only a certain knowledge, whereby I hold for truth all that God has revealed to us in his word (James 2;19); but also an assured confidence (Heb. 11;1), which the Holy Ghost works by the gospel in my heart (Rom. 10;17); that not only to others, but to me also, remission of sin, everlasting righteousness and salvation, are freely given by God (Rom. 10;10); merely of grace, only for the sake of Christ’s merits. (Eph. 2;8, 9.)

All things promised us in the gospel (Matt. 16;15, 16.); which the articles of our catholic undoubted Christian faith, briefly teach us.

1. I believe in God, the Father Almighty, maker of heaven and earth:

2. And in Jesus Christ, his only begotten Son, our Lord;

3. Who was conceived by the Holy Ghost, born of the Virgin Mary:

4. Suffered under Pontius Pilate; was crucified, dead and buried; he descended into hell:

5. The third day he rose from the dead:

6. He ascended into heaven, and sitteth at the right hand of God, the Father Almighty:

7. From thence he shall come to judge the quick and the dead.

8. I believe in the Holy Ghost:

9. I believe in the Holy Catholic Church: the communion of saints:

10. The forgiveness of sins:

11. The resurrection of the body:

12. And the life everlasting.

Into three parts: the first is of God the Father, and our Creation; the second, of God the Son, and our Redemption; the third, of God the Holy Ghost, and our Sanctification.

Because God has so revealed himself in his word, that these three and distinct persons (Matt. 28;19), are the one, true, and eternal God (Matt. 12;29).

OF GOD THE FATHER.

That the eternal Father of our Lord Jesus Christ (Eph. 1;3), who of nothing made heaven and earth, with all that is in them (Heb. 11;3); who likewise upholds and governs the same by his eternal counsel and providence (Eph. 1;11); is, for the sake of Christ his Son, my God and my Father (John 20;17); on whom I rely so entirely, that I have no doubt but that he will provide me with all things necessary for soul and body (1 Pet. 5;7); and further, that he will make whatever evils he sends upon me in this valley of tears, turn out to my advantage (Rom. 8;28); for he is able to do it, being Almighty God, and willing, being a faithful Father (Ps. 103;13).

The almighty, and every where present power of God (Acts 17;28); whereby, as it were, by his hand, he upholds and governs heaven, earth, and all creatures (Heb. 1;3); so that herbs and grass, rain and drought, fruitful and barren years, meat and drink, health and sickness, riches and poverty, yea all things (Acts 14;17), come not by chance, but by his fatherly hand (Matt. 10;29, 30).

That we may be patient in adversity (Job 1;21); thankful in prosperity (1 Thess. 5;18); and that in all things which may hereafter befall us, we place our firm trust in our faithful God and Father, that nothing shall separate us from his love (Rom. 8;38, 39); since all creatures are so in his hand, that without his will they cannot so much as move (Acts 17;28).

OF GOD THE SON

Because he saveth us, and delivereth us from our sins (Matt. 1;21); and likewise because we ought not to seek, neither can find salvation in any other (Acts 4;12).

They do not; for though they boast of him in words yet in deeds they deny Jesus, the only deliverer and Saviour: for one of these two things must be true, that either Jesus is not a complete Saviour (Col. 1;19, 20), or that they, who by a true faith receive this Saviour, must find all things in him necessary to their salvation (Heb. 7;25).

Because he is ordained of God the Father, and anointed with the Holy Ghost (Acts 10;38), to be our chief Prophet and Teacher (John 6;14); who has fully revealed to us the secret counsel and will of God concerning our redemption (John 1;18); and to be our only High Priest (Heb. 3;1), who, by the one sacrifice of his body, has redeemed us (Heb. 9;26), and makes continual intercession with the Father for us (Heb. 7;25); and also to be our eternal King (Ps. 2;6), who governs us by his word and Spirit (Ps. 73;24), and who defends and preserves us in the enjoyment of that salvation he has purchased for us (John 10;27, 28).

Because I am a member of Christ by faith (Gal. 2;20); and thus am partaker of his anointing (1 Cor. 1;21); that so I may confess his name (Matt. 10;32), and present myself a living sacrifice of thankfulness to him (Rom. 12;1); and also, that with a free and good conscience I may fight against sin and Satan in this life (Eph. 6;11, 12); and afterwards reign with him eternally, over all creatures (2 Tim. 2;12).

Because Christ alone is the eternal (John 1;1), and natural Son of God (Heb. 1;2, 3); but we are children adopted of God, by grace, for his sake (Gal. 3;26).

Because he has redeemed us, both soul and body, from all our sins (1 Cor. 6;20); not with gold or silver, but with his precious blood (Col. 1;14); and has delivered us from all the power of the devil, and thus made us his own property (Heb. 2;14, 15).

That God’s eternal Son, who is, and continues true and eternal God (1 John 5;20); took upon him the very nature of man, of the flesh and blood of the Virgin Mary (Gal. 4;4) by the operation of the Holy Ghost (Luke 1;34, 35); that he might also be the true seed of David (Acts 13;23); like unto his brethren in all things, sin excepted (Heb. 4;15).

That he is our Mediator (1 Tim. 2;5); and with his innocence and perfect holiness covers, in the sight of God, my sins (Rev. 1;5); wherein I was conceived and brought forth (Ps. 51;5).

That he, all the time he lived on earth (Isa. 53;3); but especially at the end of his life, sustained in body and soul, the wrath of God against the sins of mankind (Matt. 26;38); that so by his passion, as the only propitiatory sacrifice (Heb. 9;12) he might redeem our body and soul from everlasting damnation (1 John 4;9) and obtain for us the favor of God, righteousness, and eternal life (Rom. 5;2).

That he, being innocent, and yet condemned by a temporal judge (John 18;38), might thereby free us from the severe judgment of God, to which we were exposed (Isa. 53;5).

Yes, there is; for thereby I am assured, that he took on him the curse which lay upon me (Gal. 3;13); for the death of the cross was accursed of God (Gal. 3;13).

Because with respect to the justice (Rom. 1;32), and truth of God, satisfaction for our sins could be made no otherwise, than by the death of the Son of God (Gen. 2;17).

Thereby to prove that he was really dead (1 Cor. 15;3, 4).

Our death is not a satisfaction for our sins, but only an abolishing of sin (Rom. 6;7); and a passage into eternal life (Phil. 1;21).

That by virtue thereof our old man is crucified (Rom. 6;6), dead (Rom. 6;8), and buried with him (Rom. 6;4); that so the corrupt inclinations of the flesh may no more reign in us (Rom. 6;14); but that we may offer ourselves unto him a sacrifice of thanksgiving (Rom. 6;13),

That in my greatest temptations, I may be assured, and wholly comfort myself in this (John 16;33): that my Lord Jesus Christ, by his inexpressible anguish, pains, terrors, and hellish agonies (Ps. 86;13), in which he was plunged during all his sufferings, but especially on the cross (Mark 15;34), hath delivered me from the anguish and torments of hell (1 Cor. 15;55, 57).

First: by his resurrection he hath overcome death (Rom. 6;9), that he might make us partakers of that righteousness which he had purchased for us by his death (Rom. 4;25). Secondly, we are also by his power raised up to a new life (Rom. 6;4). And lastly, the resurrection of Christ is a sure pledge of our blessed resurrection (1 Cor. 15;20).

That Christ, in the sight of his disciples, was taken up from the earth into heaven (Acts 1;9); and that he continues there for our interest (John 16;7); until he come again to judge the quick and dead (Acts 3;21).

Christ is very man and very God: with respect to his human nature, he is no more on earth (John 16;28): but with respect to his Godhead, majesty, grace and Spirit, he is at no time absent from us (Matt. 28;20).

Not at all: for since the Godhead is incomprehensible and omnipresent (Job 11;7-9), it must necessarily follow that the same is not limited with the human nature he assumed, and yet remains personally united to it (John 3;13).

First, that he is our Advocate in the presence of his Father in heaven (Heb. 9;24): secondly, that we have our flesh in heaven, as a sure pledge that he, as the head, will also take up to himself, us, his members (John 14;2, 3): and thirdly, that he sends us his Spirit, as an earnest, by whose power we “seek the things which are above, where Christ sitteth at the right hand of God, and not things on earth” (John 16;7).

Because Christ is ascended into heaven for this end, that he might there appear as head of his Church (Eph. 1;22): by whom the Father governs all things (Matt. 28;18).

First, that by his Holy Spirit he poureth out heavenly graces upon us, his members (Acts 2;33): and then, that by his power he defends and preserves us against all his enemies (John 10;28).

That in all my sorrows and persecutions, with uplifted head, I look for the very same person (Luke 21;28): who before offered himself, for my sake, to the tribunal of God, and hath removed all curse from me, to come as judge from heaven (Acts 10;42); who shall cast all his and my enemies into everlasting condemnation (2 Thess. 1;7-10): but shall translate me, with all his chosen ones, to himself, with heavenly joys and glory. (John 14;3.)

OF GOD THE HOLY GHOST.

First, that he is true and co-eternal God with the Father and the Son (Acts 5;3, 4); secondly, that he is also given me (Acts 2;38), to make me by a true faith a partaker Christ and all his benefits (1 Cor. 12;3); that he may comfort me, and abide with me forever (John 14;16).

That the Son of God, from the beginning to the end of the world, gathers (Eph. 1;10), defends and preserves to himself (Matt. 16;18), by his Spirit and word (Rom. 1;16), out of the whole human race, a church chosen to everlasting life (Rev. 5;9); agreeing in the true faith (Eph. 4;13): and that I am, and for ever shall remain a living member thereof (Ps. 23;6).

First, that all and every one who believes, being members of Christ, are in common partakers of him (1 John 1;3); and of all his riches and gifts (Rom. 8;32): secondly, that every one must know it to be his duty, readily and cheerfully to employ his gifts for the advantage and salvation of other members (1 Pet. 4;10).

That God, for the sake of Christ’s satisfaction (Eph. 1;7), will no more remember my sins (Jer. 31;34), neither my corrupt nature, against which I have to struggle all my life long (Rom. 7;24, 25): but will graciously, impute to me the righteousness of Christ (Rom. 3;24), that I may never be condemned before the tribunal of God (Rom. 8;1).

That not only my soul, after this life, shall be immediately taken up to Christ, its head (Phil. 1;23): but also that this my body, being raised by the power of Christ (John 5;28, 29), shall be reunited with my soul, and made like unto the glorious body of Christ (Phil. 3;21).

That since I now feel in my heart the beginning of eternal joy (2 Cor. 5;2, 3), after this life I shall inherit perfect salvation (Matt. 25;46); which “eye hath not seen, nor ear heard, neither hath it entered into the heart of man” to conceive (1 Cor. 2;9); and that, to praise God therein forever (Rev. 22;3).

That I am righteous in Christ, before God (Rom. 5;1); and an heir of eternal life (John 5;24).

Only by a true faith in Jesus Christ (Rom. 3;28): so that though my conscience accuse me that I have grossly transgressed all the commands of God, and kept none of them, and am still inclined to all evil (Rom. 7;14): notwithstanding God, without any merit mine, but only of mere grace, grants and imputes to me the perfect satisfaction, righteousness and holiness of Christ (Rom. 3;24): even so, as if I never had had, nor committed any sin; yea, as if I had fully accomplished all that obedience which Christ hath accomplished for me (2 Cor. 5;21); inasmuch as I embrace such benefit with a believing heart (Rom. 10;10).

Not that I am acceptable to God on account of the worthiness of my faith (Eph. 2;8, 9); but because only the satisfaction, righteousness and holiness of Christ is my righteousness before God (Rom. 10;4); and that I cannot receive or apply the same to myself in any other way than by faith only (Rom. 3;22).

Because that the righteousness which can be approved before the tribunal of God, must be absolutely perfect, and in all respects conformable to the divine law (Gal. 3;10); and also, that our best works in this life are all imperfect and defiled with sin (Isa. 64;6).

This reward is not of merit (Luke 17;10): but of grace (Eph. 1;6).

By no means (Rom. 3;31): for it is impossible that those who are implanted into Christ by a true faith, should not bring forth fruits of thankfulness (John 15;5).

OF THE SACRAMENTS.

From the Holy Ghost (Gal. 5;22), who works faith in our hearts by the preaching of the gospel (Rom. 10;7); and confirms it by the use of the Sacraments (Acts 8;36-38).

The sacraments are holy visible signs and seals (Rom. 4;11), appointed of God (1 Cor. 11;25); for this end, that by the use thereof he may the more fully declare and seal to us the promise of the gospel (1 Cor. 11;26); namely, that he grants us freely the remission of sin and life eternal (Matt. 26;28), for the sake of that one sacrifice of Christ, accomplished on the cross (Heb. 9;28).

Yes, indeed, for the Holy Ghost teaches us in the gospel (1 Cor. 3;11); and assures us by the sacraments, that the whole of our salvation depends upon that one sacrifice of Christ, which he offered for us on the cross (Matt. 26;28).

Two, namely, Holy Baptism (Matt. 28;19), and the Holy Supper (1 Cor. 11; 23-25).

OF HOLY BAPTISM.

Thus, that Christ appointed this external washing with water (Matt. 28;19), adding thereunto this promise, that I am as certainly washed by his blood and Spirit, from all the pollution of my soul, that is, from all my sins, as I am washed externally with water, by which the filthiness of the body is commonly washed away (Acts 22;16).

It is to receive of God the remission of sins, freely, for the sake of Christ’s blood, which is shed for us by his sacrifice upon the cross (1 John 1;7); and also to be renewed by the Holy Ghost, and sanctified to be members of Christ, so that we may more and more die unto sin, and lead holy and unblamable lives (1 Cor. 6;11).

In the institution of baptism, which is thus expressed: “Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matt. 28;19): “he that believeth and is baptized, shall be saved, but he that believeth not shall be damned” (Mark 16;16). This promise is also repeated, where the scripture calls baptism “the washing of regeneration” (Titus 3;5), and “the washing away of sins” (Acts 22;16).

Not at all (1 Pet. 3;21), for the blood of Jesus Christ only (1 John 1;7), and the Holy Ghost, cleanse us from all sin (1 Cor. 6;11).

God speaks not thus without great cause, namely, not only thereby to teach us, that, as the filth of the body is purged away by water, so our sins are removed by the blood and Spirit of Jesus Christ (Rev. 1;5): but especially that, by this divine pledge and sign, he may assure us that we are spiritually cleansed from our sins as really as we are externally washed with water (Gal. 3;27).

Yes, for since they as well as the adult are included in the covenant (Gen. 17;7), and church of God (Mark 10;14-16): and since redemption from sin by the blood of Christ, and the Holy Ghost, the author of faith, is promised to them no less than to the adult (Acts 2;38, 39): they must, therefore, by baptism, as a sign of the covenant, be also admitted into the Christian Church (Mark 16;46); and be distinguished from the children of infidels (1 Cor. 7;14); as was done in the old covenant or testament by circumcision (Gen. 17;11); instead of which baptism was instituted in the new covenant (Col. 2;11, 12).

Thus, that Christ has commanded me, and all believers, to eat of this broken bread, and to drink of this cup, in remembrance of him; adding these promises, first, that his body was offered and broken on the cross for me, and his blood shed for me, certainly as I see with my eyes the bread of the Lord broken for me, and the cup communicated to me (1 Cor. 11;23, 24, 25); and further, that he feeds and nourishes my soul to everlasting life, with his crucified body and shed blood, as assuredly as I receive from the hands of the minister and taste with my mouth the bread and cup of the Lord, as certain signs of the body and blood of Christ (1 Cor. 10;16).

It is not only to embrace with a believing heart, all the sufferings and death of Christ, and thereby to obtain the pardon of sin and life eternal (John 6;50, 35, 54, 47): but also, besides that, to become more and more united to his sacred body, by the Holy Ghost, who dwells both in Christ and in us (John 6;56); so that we, although Christ is in heaven, and we on earth, are, notwithstanding, “flesh of his flesh, and bone of his bone” (Eph. 5;30); and that we live and are governed for ever by one Spirit, as members of the same body are by one soul (John 6;57, 58).

In the institution of the supper, which is thus expressed: “The Lord Jesus, in the same night in which he was betrayed, took bread, and when he had given thanks, he brake it, and said, take, eat; this is my body which is broken for you: this do in remembrance of me; after the same manner also he took the cup, when he had supped, saying, this cup is the new testament in my blood: this do ye as often as ye drink it, in remembrance of me. For as often as ye eat this bread and drink this cup, ye doo shew the Lord’s death until he come” (1 Cor. 11;23-26.—Matt. 26;26).

This promise is repeated by the holy Apostle Paul, where he says; “the cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ? for we, being many, are one bread and one body: because we are all partakers of that one bread” (1 Cor. 10;16, 17).

Not at all; but as the water in baptism is not changed into the blood of Christ, neither is the washing away of sin itself, being only the sign and confirmation thereof appointed of God (1 Pet. 3;21); so the bread of the Lord’s supper is not changed into the very body of Christ, though, agreeably to the nature and properties of sacraments, it is called the body of Christ Jesus (1 Cor. 10;16).

Christ speaks thus not without great reason, namely, not only thereby to teach us, that as bread and wine support this temporal life, so his crucified body and shed blood are the true meat and drink whereby our souls are fed to eternal life (John 6;55, 49, 51): but more especially by these visible signs and pledges to assure us, that we are as really partakers of his true body and blood (by the operation of the Holy Ghost) as we receive by the mouths of our bodies these holy signs in remembrance of him (1 Cor. 11;24, 25): and that all his sufferings and obedience are as certainly ours, as if we had in our own persons suffered and made satisfaction for our sins to God (1 Cor. 11;26).

The Lord’s supper testifies to us, that we have a full pardon of all sin by the only sacrifice of Jesus Christ, which he himself has once accomplished on the cross (Heb. 10;14); and that we by the Holy Ghost are ingrafted into Christ (John 6;63); who, according to his human nature, is not now on earth, but in heaven, at the right hand of God his Father, and will there be worshipped by us (Acts 7;56-59); but the mass teacheth that the living and the dead have not the pardon of sins, through the sufferings of Christ, unless Christ is also daily offered for them by the priests; and further, that Christ is bodily under the form of bread and wine, and therefore is to be worshipped in them; so that the mass, at bottom, is nothing else than a denial of the one sacrifice and sufferings of Jesus Christ (Gal. 5;4), and an accursed idolatry (Deut. 27;15).

For those who are truly sorrowful for their sins (1 Cor. 11;28), and yet trust that these are forgiven them for the sake of Christ; and that their remaining infirmities are covered by his passion and death (1 Cor. 11;26); and who also earnestly desire to have their faith more and more strengthened, and their lives more holy (Matt. 5;6); but hypocrites, and such as turn not to God with sincere hearts, eat and drink judgment to themselves (1 Cor. 11;29).

No: for by this the covenant of God would be profaned (Matt. 7;6), and his wrath kindled against the whole congregation (1 Cor. 11;30): therefore it is the duty of the Christian Church, according to the appointment Christ, and his apostles, to exclude such persons by the keys of the kingdom of heaven, until they show amendment of life (1 Cor. 5;11, 13).

The preaching of the holy gospel, and Christian discipline, or the excommunication out of the Christian Church: by these two the kingdom of heaven is opened to believers, and shut against unbelievers. (Matt; 18;18).

Thus: when, according to the command of Christ, it is declared and publicly testified to all and every believer, that whenever they receive the promise of the gospel by a true faith, all their sins are really forgiven them of God, for the sake of Christ’s merits (Acts 13;38, 39); and on the contrary, when it is declared and testified to all unbelievers, and such as do not sincerely repent, that they stand exposed to the wrath of God and eternal condemnation, so long as they are unconverted (John 8;24); according to which testimony God will judge them, both in this life and the life to come (Rom. 2;16).

Thus: when, according to the command of Christ, those who, under the name of Christians, maintain doctrines or practices inconsistent therewith, will not, after having been brotherly admonished, renounce their errors and wicked course of life, are complained of to the Church, or to those who are thereunto appointed by the Church (1 Cor. 5;11); and if they despise their admonition, are, by them, forbid the use of the sacraments; whereby they are excluded from the Christian Church, and by God himself from the kingdom of Christ (1 Cor. 5;13): and when they promise and show real amendment, are again received as members of Christ and his Church (2 Cor. 2;6-8).

OF THANKFULNESS.

Because that Christ, having redeemed and delivered us by his blood, also renews us by his Holy Spirit, after his own image (1 Cor. 1;30); that so we may testify, by the whole of our conduct, our gratitude to God for his blessings (Titus 2;14), and that he may be praised by us (Matt. 5;16); also, that every one may be assured in himself of his faith, by the fruits thereof (Matt. 7;17); and that by our godly conversation others may be gained to Christ (1 Pet. 2;12).

By no means (Matt. 18;3); for the holy scripture declares that no unchaste person, idolater, adulterer, thief, covetous man, drunkard, slanderer, robber, or any such like, shall inherit the kingdom of God (Eph. 5;5).

In two parts: in the mortification of the old man (Rom. 6;6); and in the quickening of the new man (Col. 3;10).

It is a sincere sorrow of heart, that we have provoked God by our sins (2 Cor. 7;10); and more and more to hate and flee from them (Rom. 12;9).

It is a sincere joy of heart in God, through Christ (Ps. 51;8), and with love and delight to live according to the will of God in all good works (Rom. 7;22).

Only those which proceed from a true faith (Heb. 11;6); are performed according to the law of God (Ezek. 20;19), and to his glory (1 Cor. 10;31), and not such as are founded on our imaginations, or the institutions of men (Deut. 12;8).

God spake all these words (Ex. 20.—Deut. 5), saying: I am the Lord thy God, which hath brought thee out of the land of Egypt, out of the house of bondage.

1. COMMANDMENT.

Thou shalt have no other gods before me.

2. COMMANDMENT.

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

3. COMMANDMENT.

Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain.

4. COMMANDMENT.

Remember the Sabbath day to keep it holy: six days shalt thou labour, and do all thy work, but the seventh day is the Sabbath of the Lord thy God: in it thou shalt do no manner of work, thou nor thy son nor thy daughter, thy man servant nor thy maid servant nor thy cattle, nor the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day and hallowed it.

5. COMMANDMENT.

Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee.

6. COMMANDMENT.

Thou shalt not kill.

7. COMMANDMENT.

Thou shalt not commit adultery.

8. COMMANDMENT.

Thou shalt not steal.

9. COMMANDMENT.

Thou shalt not bear false witness against thy neighbour.

10. COMMANDMENT.

Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his man servant, nor his maid servant, nor his ox, nor his ass, nor anything that is thy neighbour’s.

(For the history of the giving of the law by God to Moses, see Exodus, chapters 19.—20.—31.—32.—34. Deut. 4.)

Into two tables (Deut. 4;13); the first of which teaches us how we must behave towards God (Matt. 22;37, 38); the second, what duties we owe to our neighbour (Matt. 22;39).

That I, as sincerely as I desire the salvation of my own soul, avoid and flee from all idolatry, sorcery, soothsaying, superstition, invocation of saints, or any other creatures (1 Cor. 6;9, 10); and learn rightly to know the only true God, trust in him alone (John 17;3); with humility and patience submit to him, expect all good things from him only (1 Pet. 5;5); love, fear, and glorify him with my whole heart (Deut. 6;5); so that I renounce and forsake all creatures, rather than commit even the least thing contrary to his will (Matt. 10;37).

Idolatry is instead of, or besides that one true God, who has manifested himself in his word, to contrive, or have any other object in which men place their trust (Gal. 4;8).

That we in no wise represent God by images (Deut. 4;23, 24), nor worship him in any other way than he has commanded in his word (Deut. 12;32).

God neither can nor may be represented by any means (Isa. 40;18, 25); but as to creatures, though they may be represented, yet God forbids us to make, or to have any resemblances of them, either in order to worship them (Ps. 97;7), or to serve God by them (Lev. 26;1).

No: for we must not pretend to be wiser than God, who will have his people taught not by dumb images (Zech. 10;2); but by the lively preaching of his word (2 Tim. 3;16, 17).

That we, not only by cursing (Lev. 24;15), or perjury (Lev. 19;12), but also by rash swearing, must not abuse or profane the name of God (Matt. 5;34-36); nor by silence or connivance be partakers of these horrible sins in others (Lev. 5;1); and briefly, that we use the holy name of God no otherwise than with fear and reverence (Mal. 4;2); so that he may be rightly confessed, and worshipped by us, and be glorified in all our words and works (1 Pet. 3;18).

It undoubtedly is; for there is no sin greater or more provoking to God, than the profaning of his name (Lev. 24;15), and therefore he has commanded this sin to be punished with death (Lev. 24;16).

Yes: either when the magistrates demand it of the subjects (Ezra 10;5); or when necessity requires us thereby to confirm fidelity and truth, to the glory of God, and the safety of our neighbours (Josh. 9;19); for such an oath is founded on God’s word, and therefore was justly used by the saints, both in the old and new testament (Heb. 6;16).

No; for a lawful oath is a calling upon God, as the one who knows the heart (1 Kings 8;39), that he will bear witness to the truth, and punish me if I swear falsely: which honor is due to no creature (2 Cor. 1;23).

First, that the ministry of the gospel and the schools be maintained (2 Tim. 2;2); and that I, especially on the Sabbath, that is, on the day of rest, diligently frequent the Church of God (Heb. 10;25); to hear his word, to use the sacraments, publicly to call upon the Lord (Acts 20;7), and to contribute to the relief of the poor, as becomes a Christian (1 Cor. 16;2). Secondly, that all the days of my life I cease from my evil works, and yield myself to the Lord, to work by his Holy Spirit in me, and thus begin in this life the eternal Sabbath (Heb. 4;9-11).

That I show all honour, love and fidelity to my father and mother (Eph. 6;2, 3), and all in authority over me (1 Pet. 2;17), and submit myself to their good instructions and correction with due obedience (Titus 2;9, 10); and also patiently bear with their weakness and infirmities, since it pleases God to govern us by their hand (Eph. 6;4).

That neither in thoughts, nor words, nor gestures, much less in deeds, I dishonour, hate, wound, or kill my neighbour, by myself, or by another (Eph. 4;31), but that I lay aside all desire of revenge (Rom. 12;17, 19); also all desire of revenge (Rom. 12;17, 19); also that I hurt not myself, or wilfully expose myself to danger (Eph. 5;29). Wherefore also the magistrate is armed with the sword, to prevent murder (Rom. 13;4).

In forbidding murder, God teaches us, that he abhors the causes thereof: such as envy, hatred, anger, and desire of revenge; and that he accounts all these as murder (1 John 3;15).

No: for when God forbids envy, hatred and anger, he commands us to love our neighbour as ourselves (Matt. 7;12); to show patience, peace, meekness, mercy, and all kindness towards him, and to prevent his hurt as much as in us lies (Heb. 12;14): and that we do good even unto our enemies (Matt. 5;44, 45).

That all uncleaness is accursed of God, and that therefore we must, with all our hearts, detest the same (Eph. 5;3), and live chastely and temperately, whether in holy wedlock, or in single life (Heb. 13;4).

Since both our body and soul are temples of the Holy Ghost, he commands us to preserve them pure and holy (1 Cor. 3;16); therefore he forbids all unchaste actions, gestures, words, thoughts, desires, and whatever can entice man thereto (Matt. 5;28).

God forbids not only those thefts and robberies which are punishable by the magistrate, but he comprehends under the name of theft, all wicked tricks and devices, whereby we design to appropriate to ourselves the goods which belong to our neighbour; whether it be by force, or under the appearance of right, as by unjust weights, ells, measures, fraudulent merchandise, false coins, usury, or by any other way forbidden by God (Lev. 19;11, 13): as also all covetousness, all waste and abuse of his gifts (Luke 12;15).

That I promote the advantage of my neighbour in every instance I can or may, and deal with him as I desire to be dealt with by others (Phil. 2;4): further also, that I faithfully labor, so that I may be able to relieve the needy (Heb. 13;16).

That I bear false witness against no man, nor falsify any man’s words: that I be no backbiter, or slanderer: that I do not judge, or join in condemning any man rashly or unheard (Prov. 19;9): but that I avoid all sorts of lies, and deceit, as the proper works of the devil unless I would bring down upon me the heavy wrath of God (Rev. 21;8); likewise, that in judgment and all other dealings, I love the truth, speak it uprightly, and confess it (Eph. 4;15): also, that I defend and promote as much as I am able the honor and good character of my neighbour (1 Pet. 4;8).

That even the smallest inclination, or thought, contrary to any of God’s commands, never rise in our hearts (Matt. 15;19, 20): but that at all times we hate all sin with our whole hearts and delight in all righteousness (Gal. 5;24).

No; but even the holiest men, while in this life, have only small beginnings of this obedience (Phil. 3;13), yet so, that with a sincere resolution, they begin to live, not only according to some, but all the commands of God (Phil. 3;13, 14).

First, that all our life time, we may learn more and more to know our sinful nature, and thus become the more earnest in seeking the remission of sin, and righteousness in Christ (Rom. 3;20); likewise, that we constantly endeavor and pray to God for the grace of the Holy Spirit, that we may become more and more conformable to the image of God, until we arrive at the perfection proposed to us, in a life to come (1 Cor. 13;9, 10).

OF PRAYER.

Because it is that chief part of thankfulness which God requires of us (Ps. 50;14, 15); and also, because God will give his grace and Holy Spirit to those only, who with sincere desire continually ask them of him, and are thankful for them (Luke 11;13).

First, that we from the heart pray to the one true God only, who has manifested himself in his word, for all things he has commanded us to ask of him (Matt. 4;10); secondly, that we rightly and thoroughly know our need and misery, that so we may deeply humble ourselves in the presence of his divine majesty (Luke 18;13); thirdly, that we may be fully persuaded that he, notwithstanding we are unworthy of it, will, for the sake of Christ our Lord, certainly hear our prayer, as he has promised us in his word. (Eph. 3;12).

All things necessary for soul and body; which Christ our Lord has comprised in that prayer he himself has taught us.

Our Father which art in heaven. Hallowed be thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, for ever. Amen.

That immediately, in the very beginning of our prayer, he might excite in us a child-like reverence for, and confidence in God, which are the foundation of our prayer (Luke 11;11); namely, that God is become our Father in Christ (John 1;12), and will much less deny us what we ask of him in true faith, than our parents refuse us earthly things (Matt. 7;11).

John 1;12.—But as many as received him, to them gave he power to become the sons of God, even to them that believe in his name.— Eph. 1;5.—Gal. 4;6.

Lest we should form any earthly conceptions of God’s heavenly majesty (1 Kings 8;27): and that we may expect from his almighty power all things necessary for soul and body (Ps. 115;3).

1 Kings 8;27.—But will God indeed dwell on earth? behold, the heaven and heaven of heavens cannot contain thee.— Acts 17;24, 25.

Ps. 115;3.—But our God is in the heavens; he hath done whatever he pleased.—2 Chron. 20;6.—Rom. 10;12.—Acts 17;25.—Eph. 3;20.

“Hallowed be thy name.” That is, grant us first rightly to know thee (Eph. 1;16, 17), and to sanctify, glorify and praise thee in all thy works (Ps. 51;15), in which thy power, wisdom, goodness, justice, mercy and truth, are clearly displayed (Rom. 1;19, 20); and further also, that we may so order and direct our whole lives, our thoughts, words and actions, as that thy name may never be blasphemed, but rather honored and praised on our account (Ps. 31;4).

Eph. 1;16, 17.—I cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him.— John 17;3.

Ps. 51;15.—O Lord, open thou my lips, and my mouth shall show forth thy praise.— Ps. 71;8.

Rom. 1;19, 20.—For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead.— Deut. 3;24.—Ps. 104;24.—Ps. 136.—Dan. 9;14.—Ps. 103;8.

Ps. 31;4.—For thy name’s sake lead me, and guide me.—1 Tim. 6;1.—Matt. 5;16.—1 Pet. 2;12.

“Thy kingdom come.” That is, rule us so by thy word and Spirit, that we may submit ourselves more and more to thee (Ps. 143;10); preserve and increase thy Church (Ps. 122;6, 7); destroy the works of the devil, and all violence which would exalt itself against thee, and also all wicked counsels devised against thy holy word (1 John 3;8); until the full perfection of thy kingdom takes place, wherein thou shalt be all in all (Rev. 22;20).

Ps. 143;10.—Teach me thy will, for thou art my God; thy Spirit is good; lead me into the land of uprightness.— Ps. 25;4, 5.—Ps. 119;5.

Ps. 122;6, 7.—Pray for the peace of Jerusalem: they shall prosper that love thee. Peace be within thy walls, and prosperity within thy palaces.— Ps. 118;25, 26.—Ps. 51;18.

1 John 3;8.—For this purpose the Son of God was manifested, that he might destroy the works of the devil.— Rom. 16;20.—Ps. 129;5.—Ps. 5;10.

Rev. 22;20.—He which testifieth these things, saith, surely, I come quickly: Amen.—1 Cor. 15;24, 28.

“Thy will be done on earth, as it is in heaven.” That is, grant that we and all men may renounce our own will, and without murmuring obey thy will, which is only good (Acts 21;14); that so every one may attend to, and perform the duties of his station and calling, as willingly and faithfully as the angels do in heaven (Ps. 103;20, 21).

Acts 21;14.—The will of the Lord be done.— Ps. 119;33-36.—Matt. 16;24.—Titus 2;12.

Ps. 103;20, 21.—Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. Bless ye the Lord, all ye his hosts; ye ministers of his, that do his pleasure.— Heb. 1;14.—Eph. 4;1.

“Give us this day our daily bread.” That is, be pleased to provide us with all things necessary for the body (Ps. 145;15); that we may thereby acknowledge thee to be the only fountain of all good (Acts 17;25); and that neither our care nor industry, nor even thy gifts, can profit us without thy blessing, and therefore we may withdraw our trust from all creatures, and place it alone in thee (Ps. 55;22).

Ps. 145;15.—The eyes of all wait upon thee; and thou givest them their meat in due season.— Prov. 30;7-9.—Ps. 85;12.

Acts 17;25.—Seeing he giveth to all, life and breath, and all things.— Acts 14;15, 17.

Ps. 55;22.—Cast thy burden upon the Lord, and he shall sustain thee.— Ps. 62;8, 10.—Ps. 146;3-7.—Ps. 127;1, 2.—Deut. 8;3.—Prov. 10;12.

“And forgive us our debts, as we forgive our debtors.” That is, be pleased for the sake of Christ’s blood, not to impute to us, poor sinners, our transgressions, nor that depravity which always cleaves to us (Ps. 25;7); even as we feel this evidence of thy grace in us, that is our firm resolution from the heart to forgive our neighbours (Matt. 18;35).

Ps. 25;7.—Remember not the sins of my youth, not my transgressions; according to thy mercy remember thou me, for thy goodness’ sake, O Lord.— Eph. 1;7.—Ps. 51;1, 2, 7, 9.—Rom. 4;7, 8.

Matt. 18;35.—So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.—Matt. 6;14, 15.—Col. 3;13.—Gal. 5;22, 23.

“And lead us not into temptation, but deliver us from evil.” That is, since we are so weak in ourselves that we cannot stand a moment; and besides this, since our mortal enemies, the devil, the world, and our own flesh, cease not to assault us (Matt. 26;41); do thou, therefore preserve and strengthen us, by the power of thy Holy Spirit, that we may not be overcome in this spiritual warfare, but constantly and strenuously may resist our foes, until at last we obtain a complete victory (Eph. 3;14-16).

flesh is weak.— John 15;5.—1 Pet. 5;8.—Luke 22;31, 32.—Eph. 6;12.—Prov. 1;10.—Gal. 5;17.—James 1;14.—John 15;19.

Eph. 3;14-16.—For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man.—2 Cor. 12;7, 8.—Eph. 6;10-13.—1 Thess. 3;13.—1 Thess. 5;23.—Rom. 16;20.

“For thine is the kingdom, the power, and the glory, for ever.” That is, all these we ask, because thou art our King and almighty, art willing willing and able to give us all good (Ps. 5;2): and all this we pray for, that thereby not we, but thy holy name, may be glorified for ever (Ps. 115;1).

Ps. 5;2.—Hearken unto the voice of my cry, my King, and my God; for unto thee will I pray.— Isa. 33;22.—Ps. 10;16.—Ps. 47;2.

Ps. 115;1.—Not unto us, O Lord, not unto us, but unto thy holy name, give glory, for thy mercy, and for thy truth’s sake.— John 14;13.—Jer. 33;8, 9.—Dan. 9;19.—Isa. 37;20.—2 Chron. 20;6.

“Amen” signifies, it shall truly and certainly be (Jer. 28;6); for my prayer is more assuredly heard of God than I feel in my heart I desire these things of him (Isa. 65;24).

Jer. 28;6.—The prophet Jeremiah said, Amen; the Lord do so: the Lord perform thy words which thou hast prophesied.—2 Cor. 1;20.—Rev. 3;14.

Isa. 65;24.—Before thy call, I will answer; and while they are yet speaking, I will hear.—2 Tim. 2;12.—1 John 5;14, 15.