Law

Q. How do you come to know your misery?

A. The law of God tells me.

Q. What does God's law require of us?

A. Christ teaches us this in summary in Matthew 22:37–40: "You shall love the Lord your God with all your heart and with all your soul and with all your mind, and with all your strength." This is the greatest and first commandment. And a second is like it: "You shall love your neighbor as yourself." On these two commandments hang all the Law and the Prophets.

Q. But doesn't God do man an injustice by requiring in his law what man is unable to do?

A. No, God created man with the ability to keep the law. Man, however, at the instigation of the devil, in willful disobedience, robbed himself and all his descendants of these gifts.

Q. Will God permit such disobedience and rebellion to go unpunished?

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

Q. 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 foreshadowed it by the sacrifices and other ceremonies of the law; and finally he fulfilled it through his own beloved Son.

Q. But what are good works?

A. Only those which are done out of true faith, conform to God's law, and are done for his glory; and not those based on our own opinion or human tradition.

Q. What is God's law?

A. God spoke all these words: I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery. I. You shall have no other gods before me. II. You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. You shall not bow down to them or worship them; for I the Lord your God am a jealous God, punishing children for the iniquity of parents, to the third and fourth generation of those who reject me, but showing love to the thousandth generation of those who love me and keep my commandments. III. You shall not make wrongful use of the name of the Lord your God, for the Lord will not acquit anyone who misuses his name. IV. Remember the Sabbath day and keep it holy. Six days you shall labor and do all your work. But the seventh day is a Sabbath to the Lord your God; you shall not do any work— you, your son or your daughter, your male or female servant, your livestock, or the alien resident in your towns. For in six days the Lord made the heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the Lord blessed the Sabbath day and consecrated it. V. Honor your father and your mother, so that your days may be long in the land that the Lord your God is giving to you. VI. You shall not murder. VII. You shall not commit adultery. VIII. You shall not steal. IX. You shall not bear false witness against your neighbor. X. You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or male or female servant, or ox, or donkey, or anything that belongs to your neighbor.

Q. How are these commandments divided?

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

Q. But can those converted to God keep these commandments perfectly?

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

Q. Since no one in this life can keep the Ten Commandments perfectly, why does God want them preached so pointedly?

A. First, so that all our life long we may more and more come to know our sinful nature and thus more eagerly seek the forgiveness of sins and righteousness in Christ. Second, so that we may never stop striving and never stop praying to God for the grace of the Holy Spirit, so that we may be renewed more and more after God's image, until after this life we reach our goal: perfection.

We confess that this Word of God was not sent nor delivered by the will of men, but that holy men of God spoke, being moved by the Holy Spirit, as Peter says. Afterwards our God—because of the special care he has for us and our salvation—commanded his servants, the prophets and apostles, to commit this revealed Word to writing. He himself wrote with his own finger the two tables of the law. Therefore we call such writings holy and divine Scriptures.

We believe that the ceremonies and symbols of the law have ended with the coming of Christ, and that all foreshadowings have come to an end, so that the use of them ought to be abolished among Christians. Yet the truth and substance of these things remain for us in Jesus Christ, in whom they have been fulfilled. Nevertheless, we continue to use the witnesses drawn from the law and prophets to confirm us in the gospel and to regulate our lives with full integrity for the glory of God, according to his will.

We believe and confess that Jesus Christ, in whom the law is fulfilled, has by his shed blood put an end to every other shedding of blood, which anyone might do or wish to do in order to atone or satisfy for sins. Having abolished circumcision, which was done with blood, he established in its place the sacrament of baptism. By it we are received into God's church and set apart from all other people and alien religions, that we may be dedicated entirely to him, bearing his mark and sign. It also witnesses to us that he will be our God forever, since he is our gracious Father.

Therefore he has commanded that all those who belong to him be baptized with pure water "in the name of the Father, and the Son, and the Holy Spirit." In this way he signifies to us that just as water washes away the dirt of the body when it is poured on us and also is seen on the body of the baptized when it is sprinkled on him, so too the blood of Christ does the same thing internally, in the soul, by the Holy Spirit. It washes and cleanses it from its sins and transforms us from being the children of wrath into the children of God. This does not happen by the physical 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, who is the devil, and to enter the spiritual land of Canaan.

So ministers, as far as their work is concerned, give us the sacrament and what is visible, but our Lord gives what the sacrament signifies—namely the invisible gifts and graces; washing, purifying, and cleansing our souls of all filth and unrighteousness; renewing our hearts and filling them with all comfort; giving us true assurance of his fatherly goodness; clothing us with the "new man" and stripping off the "old," with all its works.

For this reason we believe that anyone who aspires to reach eternal life ought to be baptized only once without ever repeating it—for we cannot be born twice. Yet this baptism is profitable not only when the water is on us and when we receive it but throughout our entire lives.

For that reason we detest the error of the Anabaptists who are not content with a single baptism once received and also condemn the baptism of the children of believers. We believe our children ought to be baptized and sealed with the sign of the covenant, as little children were circumcised in Israel on the basis of the same promises made to our children. And truly, Christ has shed his blood no less for washing the little children of believers than he did for adults. Therefore they ought to receive the sign and sacrament of what Christ has done for them, just as the Lord commanded in the law that by offering a lamb for them the sacrament of the suffering and death of Christ would be granted them shortly after their birth. This was the sacrament of Jesus Christ. Furthermore, baptism does for our children what circumcision did for the Jewish people. That is why Paul calls baptism the "circumcision of Christ."

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

Error 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.

Error 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).

Error 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.

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.

Error 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.

Error 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.

Error 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).

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.

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.

1. It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom, and goodness, in the beginning, to create, or make of nothing, the world, and all things therein whether visible or invisible, in the space of six days; and all very good.

2. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after his own image; having the law of God written in their hearts, and power to fulfill it: and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Beside this law written in their hearts, they received a command, not to eat of the tree of the knowledge of good and evil; which while they kept, they were happy in their communion with God, and had dominion over the creatures.

1. Our first parents, being seduced by the subtilty and temptation of Satan, sinned, in eating the forbidden fruit. This their sin, God was pleased, according to his wise and holy counsel, to permit, having purposed to order it to his own glory.

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

3. They being the root of all mankind, the guilt of this sin was imputed; and the same death in sin, and corrupted nature, conveyed to all their posterity descending from them by ordinary generation.

4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.

5. This corruption of nature, during this life, doth remain in those that are regenerated; and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin.

6. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth, in its own nature, bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal.

1. The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their blessedness and reward, but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant.

2. The first covenant made with man was a covenant of works, wherein life was promised to Adam; and in him to his posterity, upon condition of perfect and personal obedience.

3. Man, by his fall, having made himself uncapable of life by that covenant, the Lord was pleased to make a second, commonly called the covenant of grace; wherein he freely offereth unto sinners life and salvation by Jesus Christ; requiring of them faith in him, that they may be saved, and promising to give unto all those that are ordained unto eternal life his Holy Spirit, to make them willing, and able to believe.

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

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

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

1. God gave to Adam a law, as a covenant of works, by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience, promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it.

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

3. Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly, holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated, under the new testament.

4. To them also, as a body politic, he gave sundry judicial laws, which expired together with the State of that people; not obliging any other now, further than the general equity thereof may require.

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

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

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

1. The liberty which Christ hath purchased for believers under the gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law; and, in their being delivered from this present evil world, bondage to Satan, and dominion of sin; from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also, in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a childlike love and willing mind. All which were common also to believers under the law. But, under the new testament, the liberty of Christians is further enlarged, in their freedom from the yoke of the ceremonial law, to which the Jewish church was subjected; and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.

2. God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are, in anything, contrary to his Word; or beside it, if matters of faith, or worship. So that, to believe such doctrines, or to obey such commands, out of conscience, is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.

3. They who, upon pretense of Christian liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our life.

4. And because the powers which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another, they who, upon pretense of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And, for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity (whether concerning faith, worship, or conversation), or to the power of godliness; or, such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the church, they may lawfully be called to account, and proceeded against, by the censures of the church.

Q. What is sin?

A. Sin is any want of conformity unto, or transgression of, the law of God.

Q. What is the duty which God requireth of man?

A. The duty which God requireth of man, is obedience to his revealed will.

Q. What did God at first reveal to man for the rule of his obedience?

A. The rule which God at first revealed to man for his obedience, was the moral law.

Q. Wherein is the moral law summarily comprehended?

A. The moral law is summarily comprehended in the Ten Commandments.

Q. What is the sum of the Ten Commandments?

A. The sum of the Ten Commandments is, to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves.

Q. What is the preface to the Ten Commandments?

A. The preface to the Ten Commandments is in these words, I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

Q. What doth the preface to the Ten Commandments teach us?

A. The preface to the Ten Commandments teacheth us, that because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his commandments.

Q. Is any man able perfectly to keep the commandments of God?

A. No mere man, since the fall, is able in this life perfectly to keep the commandments of God, but doth daily break them in thought, word, and deed.

Q. Are all transgressions of the law equally heinous?

A. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.

Q. How did God create man?

A. After God had made all other creatures, he created man male and female; formed the body of the man of the dust of the ground, and the woman of the rib of the man, endued them with living, reasonable, and immortal souls; made them after his own image, in knowledge, righteousness, and holiness; having the law of God written in their hearts, and power to fulfill it, and dominion over the creatures; yet subject to fall.

Q. What is sin?

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

Q. Why was it requisite that the Mediator should be man?

A. It was requisite that the Mediator should be man, that he might advance our nature, perform obedience to the law, suffer and make intercession for us in our nature, have a fellow feeling of our infirmities; that we might receive the adoption of sons, and have comfort and access with boldness unto the throne of grace.

Q. How did Christ humble himself in his life?

A. Christ humbled himself in his life, by subjecting himself to the law, which he perfectly fulfilled; and by conflicting with the indignities of the world, temptations of Satan, and infirmities in his flesh, whether common to the nature of man, or particularly accompanying that his low condition.

Q. What is the duty which God requireth of man?

A. The duty which God requireth of man, is obedience to his revealed will.

Q. What did God at first reveal unto man as the rule of his obedience?

A. The rule of obedience revealed to Adam in the estate of innocence, and to all mankind in him, besides a special command not to eat of the fruit of the tree of the knowledge of good and evil, was the moral law.

Q. What is the moral law?

A. The moral law is the declaration of the will of God to mankind, directing and binding everyone to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul and body, and in performance of all those duties of holiness and righteousness which he oweth to God and man: promising life upon the fulfilling, and threatening death upon the breach of it.

Q. Is there any use of the moral law to man since the fall?

A. Although no man, since the fall, can attain to righteousness and life by the moral law; yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.

Q. Of what use is the moral law to all men?

A. The moral law is of use to all men, to inform them of the holy nature and will of God, and of their duty, binding them to walk accordingly; to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives; to humble them in the sense of their sin and misery, and thereby help them to a clearer sight of the need they have of Christ, and of the perfection of his obedience.

Q. What particular use is there of the moral law to unregenerate men?

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

Q. What special use is there of the moral law to the regenerate?

A. Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet, besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.

Q. Where is the moral law summarily comprehended?

A. The moral law is summarily comprehended in the Ten Commandments, which were delivered by the voice of God upon Mount Sinai, and written by him in two tables of stone; and are recorded in the twentieth chapter of Exodus: the four first commandments containing our duty to God, and the other six our duty to man.

Q. What rules are to be observed for the right understanding of the Ten Commandments?

A. For the right understanding of the Ten Commandments, these rules are to be observed: 1. That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin. 2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures. 3. That one and the same thing, in divers respects, is required or forbidden in several commandments. 4. That as, where a duty is commanded, the contrary sin is forbidden; and, where a sin is forbidden, the contrary duty is commanded: so, where a promise is annexed, the contrary threatening is included; and, where a threatening is annexed, the contrary promise is included. 5. That what God forbids, is at no time to be done; what he commands, is always our duty; and yet every particular duty is not to be done at all times. 6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto. 7. That what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavor that it may be avoided or performed by others, according to the duty of their places. 8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them; and to take heed of partaking with others in what is forbidden them.

Q. What special things are we to consider in the Ten Commandments?

A. We are to consider, in the Ten Commandments, the preface, the substance of the commandments themselves, and several reasons annexed to some of them, the more to enforce them.

Q. What is the preface to the Ten Commandments?

A. The preface to the Ten Commandments is contained in these words, I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Wherein God manifesteth his sovereignty, as being JEHOVAH, the eternal, immutable, and almighty God; having his being in and of himself, and giving being to all his words and works: and that he is a God in covenant, as with Israel of old, so with all his people; who, as he brought them out of their bondage in Egypt, so he delivereth us from our spiritual thraldom; and that therefore we are bound to take him for our God alone, and to keep all his commandments.

Q. What is the sum of the four commandments which contain our duty to God?

A. The sum of the four commandments containing our duty to God is, to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind.

Q. What is the sum of the six commandments which contain our duty to man?

A. The sum of the six commandments which contain our duty to man is, to love our neighbor as ourselves, and to do to others what we would have them to do to us.

Q. Is any man able perfectly to keep the commandments of God?

A. No man is able, either of himself, or by any grace received in this life, perfectly to keep the commandments of God; but doth daily break them in thought, word, and deed.

Q. Are all transgressions of the law of God equally heinous in themselves, and in the sight of God?

A. All transgressions of the law of God are not equally heinous; but some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.

Q. What are those aggravations that make some sins more heinous than others?

A. Sins receive their aggravations, 1. From the persons offending: if they be of riper age, greater experience or grace, eminent for profession, gifts, place, office, guides to others, and whose example is likely to be followed by others. 2. From the parties offended: if immediately against God, his attributes, and worship; against Christ, and his grace; the Holy Spirit, his witness, and workings; against superiors, men of eminency, and such as we stand especially related and engaged unto; against any of the saints, particularly weak brethren, the souls of them, or any other, and the common good of all or many. 3. From the nature and quality of the offense: if it be against the express letter of the law, break many commandments, contain in it many sins: if not only conceived in the heart, but breaks forth in words and actions, scandalize others, and admit of no reparation: if against means, mercies, judgments, light of nature, conviction of conscience, public or private admonition, censures of the church, civil punishments; and our prayers, purposes, promises, vows, covenants, and engagements to God or men: if done deliberately, willfully, presumptuously, impudently, boastingly, maliciously, frequently, obstinately, with delight, continuance, or relapsing after repentance. 4. From circumstances of time and place: if on the Lord's Day, or other times of divine worship; or immediately before or after these, or other helps to prevent or remedy such miscarriages: if in public, or in the presence of others, who are thereby likely to be provoked or defiled.

Q. What doth God require of us, that we may escape his wrath and curse due to us by reason of the transgression of the law?

A. That we may escape the wrath and curse of God due to us by reason of the transgression of the law, he requireth of us repentance toward God, and faith toward our Lord Jesus Christ, and the diligent use of the outward means whereby Christ communicates to us the benefits of his mediation.

The Law of God we confess and acknowledge most just, most equal, most holy, and most perfect (Rom. 7; Ps. 19), commanding those things which being wrought in perfection were able to give life and to bring man to eternal felicity (Deut. 5). But our nature is so corrupt, so weak, and so imperfect (Rom. 10) that we are never able to fulfill the works of the Law in perfection. Yes, if we say we have no sin (even after we are regenerate, 1 John 1), we deceive ourselves and the verity of God is not in us. And, therefore, it behooves us to apprehend Christ Jesus with His justice and satisfaction, who is the end and accomplishment of the Law (Rom. 10), by whom we are set at this liberty (Gal. 3) that the curse and malediction of the Law (Deut. 26) fall not upon us, albeit we fulfill not the same in all points (Eph. 1; Rom. 4). For God the Father beholding us in the body of His Son Christ Jesus, accepts our imperfect obedience as it were perfect, and covers our works, which are defiled with many spots, with the justice of His Son. We do not mean that we are set so at liberty that we owe no obedience to the Law (for that before we have plainly confessed). But this we affirm that no man in earth (Christ Jesus only excepted) has given, gives, or will give in work that obedience to the Law which the Law requires (Luke 10). But when we have done all things, we must fall down and unfeignedly confess that we are unprofitable servants. And, therefore, whosoever boast themselves of the merits of their own works or put their trust in the works of supererogation boast themselves of that which is not, and put their trust in damnable idolatry.

The apostle Peter has said that "The Holy Scriptures are not of any private interpretation" (2 Peter 1:20); therefore, we do not allow all expositions. Whereupon, we do not acknowledge that which they call the meaning of the Church of Rome for the true and natural interpretation of the Scriptures; which the defenders of the Roman Church strive to force all men simply to receive: but we acknowledge that interpretation of Scriptures to be authentic and proper, which being taken from the Scriptures themselves (that is, from the phrase of that tongue in which they were written, they being also weighed according to the circumstances, and expounded according to the proportion of places, either of like or of unlike, also of more and plainer) accords with the rule of faith and charity, and makes notably for God's glory and man's salvation.

Wherefore we do not condemn the holy treatises of the fathers, agreeing with the Scriptures; from whom, notwithstanding, we do modestly dissent, as they are deprehended to set down things merely strange, or altogether contrary to the same. Neither do we think that we do them any wrong in this matter; seeing that they all, with one consent, will not have their writings matched with the canonical Scriptures; but bid us allow of them so far forth as they either agree with them, or disagree, and bid us take those things that agree, and leave those that disagree.

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

Likewise we reject human traditions which, although they are set out with goodly titles, as though they were divine and apostolic, delivered to the church by the lively voice of the apostles, and as it were, by the hands of apostolic men by means of bishops succeeding in their places yet being compared with the Scriptures, disagree with them and by that disagreement betray themselves in no wise to be apostolic. For as the apostles did not disagree among themselves in doctrine, so the apostles' scholars did not set forth things contrary to the apostles. Nay, it is blasphemous to avow that the apostles by lively voice delivered things contrary to their writings. Paul affirms expressly that he "taught the same things in all churches" (1 Cor. 4:17). And again, "We," says he, "write no other things unto you, than which ye read, or also acknowledge" (2 Cor. 1:13). Also, in another place, he witnesses that he and His disciples, to wit apostolic men, "walked in the same way, and jointly by the same Spirit did all things" (2 Cor. 12:18). The Jews also, in time past, had their traditions of elders; but these traditions were severely confuted by the Lord, showing that the keeping of them hinders God's law, and that "God is in vain worshipped of such" (Matt. 15:9; Mark 7:6–7).

And because God is an invisible Spirit, and an incomprehensible essence, He cannot, therefore, by any art or image be expressed. For which cause we fear not, with the Scripture, to term the images of God mere lies. We do, therefore, reject not only the idols of the Gentiles, but also the images of Christians. For although Christ took upon Him man's nature, yet He did not, therefore, take it that He might set forth a pattern for carvers and painters. He denied that He came "to destroy the Law and the prophets" (Matt. 5:17), but images are forbidden in the Law and the prophets. He denied that His bodily presence would any way profit the church (Deut. 4:15; Isa. 40:18). He promises that "He would by His Spirit be present with us for ever" (John 16:7; 2 Cor. 5:5); who would then believe that the shadow or picture of His body in any way benefits the godly? And seeing that He abides in us by His Spirit, "We are therefore the temples of God" (1 Cor. 3:16), but "what agreement hath the temple of God with images?" (2 Cor. 6:16). And seeing that the blessed spirits and saints in heaven, while they lived here abhorred all worship done unto themselves (Acts 14:15; Rev. 14:7; 19:10; 22:8–9) and spoke against images, who can think it likely that the saints in heaven and the angels are delighted with their own images, to whom men bow their knees, uncover their heads and give such other like honor?

But that men might be instructed in religion, and put in mind of heavenly things and of their own salvation, the Lord commanded "preach the gospel" (Mark 16:15), not to paint and instruct the laity by pictures: He also instituted sacraments, but nowhere did He appoint images. Furthermore, in every place, in whatever way we turn our eyes, we see the lively and true creatures of God, which if they are marked, as is meet, they much more effectually move the beholder than all the images; or vain, unmovable, rotten, and dead pictures of men whatsoever; of which the prophet spoke truly, "They have eyes, and see not" (Ps. 115:5).

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

We teach in this matter, which at all times has been the cause of many conflicts in the church, that there is a triple condition or estate of man to be considered. First, what man was before his fall; to wit, upright and free, who might both continue in goodness and decline to evil; but he declined to evil and has wrapped both himself and all mankind in sin and death, as has been shown before. Secondly, we are to consider what man was after his fall. His understanding indeed was not taken from him, neither was he deprived of will and altogether changed into a stone or stock. Nevertheless, these things are so altered in man that they are not able to do that now which they could do before his fall. For his understanding is darkened, and his will, which before was free, is now become a servile will; for it serves sin, not nilling, but willing; for it is called a will, and not a nill.

Therefore, as touching evil or sin, man does evil, not compelled either by God or the devil, but of his own accord; and in this respect he has a most free will: but whereas we see that oftentimes the most evil deeds and counsels of man are hindered by God, that they cannot attain to their end, this does not take from man liberty in evil, but God by His power prevents that which man otherwise purposed freely: as Joseph's brethren did freely purpose to slay Joseph; but they were not able to do it because it seemed otherwise good to God in His secret counsel.

But as touching goodness and virtues, man's understanding does not of itself judge aright of heavenly things. For the evangelical and apostolic Scripture requires regeneration of every one of us that will be saved. Wherefore our first birth by Adam profits nothing to salvation. Paul says, "The natural man perceiveth not the things which are of the Spirit" (1 Cor. 2:14). The same Paul elsewhere denies that we are "fit of ourselves, to think any good" (2 Cor. 3:5). Now it is evident that the mind or understanding is the guide of the will; and seeing the guide is blind, it is easy to be seen how far the will can reach. Therefore, man, not as yet regenerate, has no free will to good, no strength to perform that which is good. The Lord says in the gospel, "Verily, verily, I say unto you, that every one that commits sin, is the servant of sin" (John 8:34). And Paul the apostle says, "The wisdom of the flesh is enmity against God: for it is not subject to the law of God, neither indeed can be" (Rom. 8:7). Furthermore, there is some understanding of earthly things remaining in man after his fall.

For God has of mercy left him wit, though much differing from that which was in him before his fall; God commands us to cultivate our wit, and therewithal He gives gifts and also the increase thereof. And it is a clear case that we can profit very little in all arts without the blessing of God. The Scripture, doubtless, refers all arts to God: yes and the Ethnicks also did ascribe the beginnings of arts to the gods, as to the authors thereof.

Lastly, we are to consider whether the regenerate have free will and how far forth they have it. In regeneration, the understanding is illuminated by the Holy Ghost that it may understand both the mysteries and will of God. And the will itself is not only changed by the Spirit, but is also endued with faculties, that, of its own accord, it may both will and do good (Rom. 8:4–6). Unless we grant this, we shall deny Christian liberty and bring in the bondage of the Law. Besides, the prophet brings in God speaking thus: "I will put My laws in their minds, and write them in their hearts" (Jer. 31:33; Ezek. 36:27). The Lord also says in the gospel, "If the Son make you free, then are you free indeed" (John 8:36). Paul also to the Philippians: "Unto you it is given, for Christ, not only to believe in Him, but also to suffer for His sake" (1:29). And again, "I am persuaded that He that began this good work in you will perform it until the day of the Lord Jesus" (v. 6). Also, "It is God that worketh in you the will and the deed" (Phil. 2:13).

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

Secondly, that in the regenerate there remains infirmity. For seeing that sin dwells in us and that the flesh in the regenerate strives against the spirit, even to the end of our lives, they do not readily perform in every point that which they had purposed. These things are confirmed by the apostle (Rom. 7:13–25; Gal. 5:17). Therefore, our free will is weak by reason of the relics of the old Adam remaining in us so long as we live, and of the human corruption which so nearly cleaves to us. In the meantime, because the strength of the flesh and relics of the old man are not of such great force that they can wholly quench the work of the Spirit, therefore, the faithful are called free; yet so that they acknowledge their infirmity and glory not at all in their free will. For that which St. Augustine repeats so often out of the apostle ought always to be kept in mind by the faithful: "What hast thou, that thou hast not received? and if thou hast received it, why dost thou boast, as though thou hadst not received it?" (1 Cor. 4:7). Hitherto may be added that that comes not straightway to pass which we have purposed: for the events of things are in the hand of God. For which cause, Paul besought the Lord that He would prosper his journey (Rom. 1:10). Wherefore, in this respect also, free will is very weak.

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

In this matter we condemn the Manichees, who deny that the beginning of evil unto man, being good, came from his free will. We condemn also the Pelagians who affirm that an evil man has free will sufficiently to perform a good precept. Both these are confuted by the Scripture, which says to the former, "God made man upright" (Eccl. 7:29) and to the latter, "If the Son make you free, then are you free indeed" (John 8:36).

Moreover, we believe and teach that the Son of God, our Lord Jesus Christ, was from all eternity predestinated and foreordained of the Father to be the Savior of the world. And we believe that He was begotten, not only then, when He took flesh of the virgin Mary, nor yet a little before the foundations of the world were laid, but before all eternity; and that of the Father, after an unspeakable manner. For Isaiah says, "Who can tell His generation?" (53:8). And Micah says, "Whose egress hath been from everlasting" (5:2). And John says, "In the beginning was the Word, and the Word was with God, and God was the Word" (1:1). Therefore, the Son is co-equal and consubstantial with the Father, as touching His divinity: true God, not by name only, or by adoption, or by special favor, but in substance and nature (Phil. 2:6). Even as the apostle says elsewhere, "This is the true God, and life everlasting" (1 John 5:20). Paul also says, "He hath made His Son the heir of all things, by whom also He made the world: the same is the brightness of His glory, and the engraved form of His person, bearing up all things by His mighty word" (Heb. 1:2–3). "Likewise in the gospel the Lord Himself says, "Father, glorify thou Me with Thyself, with the glory which I had with Thee before the world was" (John 17:5). Also elsewhere it is written in the gospel, "The Jews sought how to kill Jesus, because He said that God was His Father, making Himself equal with God" (John 5:18).

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

We teach also and believe that the eternal Son of the eternal God was made the Son of man, of the seed of Abraham and David (Matt. 1:1–25), not by the means of any man, as Ebion affirmed; but that He was most purely conceived by the Holy Ghost, and was born of Mary, who was always a virgin, even as the history of the gospel declares. And Paul says, "He took in no sort the angels, but the seed of Abraham" (Heb. 2:16). And John the apostle says, "He that believeth not that Jesus Christ is come in the flesh, is not of God" (1 John 4:3). The flesh of Christ, therefore, was neither flesh in show only, nor yet flesh brought from heaven, as Valentinus and Marcion dreamed.

Moreover, our Lord Jesus Christ did not have a soul without sense and reason, as Apollinaris thought; nor flesh without a soul, as Eunomius taught: but a soul with its reason and flesh with its senses, by which senses He felt true grief in the time of His passion, even as He Himself witnessed when He said, "My soul is heavy even to death" (Matt. 26:38) and "My soul is troubled" (John 12:27).

We acknowledge, therefore, that there are in one and the same Jesus Christ our Lord two natures, the divine and the human nature; and we say that these two are so conjoined or united that they are not swallowed up, confounded, or mingled together, but rather united or joined together in one person, the properties of each nature being safe and remaining still: so that we worship one Christ our Lord, and not two; I say, one true God and man; as touching His divine nature of the same substance with the Father, and as touching His human nature of the same substance with us and "like unto us in all things, sin only excepted" (Heb. 4:15).

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

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

Moreover, we believe that our Lord Jesus Christ did truly suffer and die for us in the flesh as Peter says (1 Peter 4:1). We abhor the most horrible madness of the Jacobites and all the Turks, which abandon the passion of our Lord. Yet we deny not but that "the Lord of glory (according to the saying of Paul) was crucified for us" (1 Cor. 2:8). For we reverently and religiously receive and use the communication of expressions drawn from Scripture, and used of all antiquity in expounding and reconciling places of Scripture which at first sight seem to disagree one from another.

We believe and teach that the same Lord Jesus Christ, in that true flesh in which He was crucified and died, rose again from the dead; and that He did not rise up another flesh instead of that which was buried, nor took a spirit instead of flesh, but retained a true body: therefore, while His disciples thought that they saw the spirit of their Lord Christ, He showed them His hands and feet, which were marked with the prints of the nails and wounds, saying, "Behold my hands and my feet, for I am He indeed: handle me and see, for a spirit hath not flesh and bones, as ye see me have" (Luke 24:39).

We believe that our Lord Jesus Christ, in the same flesh, did ascend above all the visible heavens into the very highest heaven, that is to say, the seat of God and of the blessed spirits, unto the right hand of God the Father. Which, although it signifies an equal participation of glory and majesty, yet it is also taken for a certain place of which the Lord, speaking in the gospel, says that "He will go and prepare a place for His" (John 14:2). Also the apostle Peter says, "The heavens must contain Christ, until the time of restoring of all things" (Acts 3:21). And out of heaven the same Christ will return unto judgment, even then, when wickedness shall chiefly reign in the world, and when Antichrist, having corrupted true religion, shall fill all things with superstition and impiety, and shall most cruelly destroy the church with fire and bloodshed. Now Christ shall return to redeem His, and to abolish Antichrist by His coming and to judge the quick and the dead (Acts 17:31). For the dead shall arise and "those which shall be found alive in that day" (which is unknown unto all creatures) "shall be changed in the twinkling of an eye" (1 Cor. 15:51–52). And all the faithful shall be taken up to meet Christ in the air (1 Thess. 4:17) that thenceforth they may enter with Him into heaven, there to live forever (2 Tim. 2:11), but the unbelievers, or ungodly, shall descend with the devils into hell, there to burn forever, and never to be delivered out of torments (Matt. 25:41).

We, therefore, condemn all those which deny the true resurrection of the flesh, and those which think amiss of the glorified bodies; as did John of Jerusalem, against whom Jerome wrote. We also condemn those which have thought that both the devils and all the wicked shall at length be saved and have an end of their torments: for the Lord Himself has absolutely set it down that, "Their fire is never quenched, and their worm never dieth" (Mark 9:44). Moreover we condemn the Jewish dreams that before the day of judgment there shall be a golden world in the earth; and that the godly shall possess the kingdoms of the world, their wicked enemies being trodden under foot: for the evangelical truth, Matthew 24 and 25, and Luke 21, and the apostolic doctrine in the second epistle to the Thessalonians 2, and in the second epistle to Timothy 3 and 4, are found to teach far otherwise.

Furthermore, by His passion or death, and by all those things which He did and suffered for our sakes from the time of His coming in the flesh, our Lord reconciled His heavenly Father unto all the faithful (Rom. 5:10), purged their sin (Heb. 1:3), spoiled death, broke asunder condemnation and hell, and by His resurrection from the dead, brought again and restored life and immortality (2 Tim. 1:10). For He is our righteousness, life, and resurrection (John 6:44); and, to be short, He is the fullness and perfection, the salvation and most abundant sufficiency of all the faithful. For the apostle says, "So it pleaseth the Father that all fullness should dwell in Him" (Col. 1:19); and "In Him ye are complete" (Col. 2:10).

For we teach and believe that this Jesus Christ our Lord is the only and eternal Savior of mankind, yes, and of the whole world; in whom are saved by faith all that ever were saved before the Law, under the Law, and in the time of the gospel, and so many as shall yet be saved to the end of the world. For the Lord Himself in the gospel says, "He that entereth not in by the door into the sheepfold, but climbeth up another way, he is a thief and a robber" (John 10:1). "I am the door of the sheep" (v. 7). And also in another place of the same gospel He says, "Abraham saw my day, and rejoiced" (John 8:56). And the apostle Peter says, "Neither is there salvation in any other, but in Christ; for among men there is given no other name under heaven whereby they might be saved" (Acts 4:12). We believe, therefore, that through the grace of our Lord Christ we shall be saved, even as our fathers were. For Paul says that "All our fathers did eat the same spiritual meat and drink the same spiritual drink, for they drank of the spiritual rock that followed them, and that rock was Christ" (1 Cor. 10:3–4). And, therefore, we read that John said that "Christ was that Lamb which was slain from the beginning of the world" (Rev. 13:8) and that John the Baptist witnesses that "Christ is that Lamb of God that taketh away the sins of the world" (John 1:29). Wherefore we do plainly and openly profess and preach that Jesus Christ the only Redeemer and Savior of the world, the King and High Priest, the true and looked for Messiah, that holy and blessed one (I say) whom all the shadows of the Law, and the prophecies of the prophets, did prefigure and promise; and that God supplied and sent Him unto us so that now we are not to look for any other. And now there remains nothing but that we all should give all glory to Him, believe in Him, and rest in Him only, condemning and rejecting all other aids of our life. For they are fallen from the grace of God, and make Christ of no value unto themselves, whosoever they be that seek salvation in any other things besides Christ alone (Gal. 5:4).

And to speak many things in few words, with a sincere heart we believe, and with liberty of speech we freely profess, whatsoever things are defined out of the Holy Scriptures, and comprehended in the creeds, and in the decrees of those four first and most excellent Councils held at Nicaea, Constantinople, Ephesus, and Chalcedon, together with blessed Athanasius' Creed, and all other creeds like to these, touching the mystery of the incarnation of our Lord Jesus Christ; and we condemn all things contrary to the same. And thus do we retain the Christian, sound, and catholic faith, whole and inviolable, knowing that nothing is contained in the foresaid creeds which is not agreeable to the Word of God, and makes wholly for the sincere declaration of the faith.

We teach that the will of God is set down unto us in the Law of God; to wit, what He would have us to do or not to do, what is good and just, or what is evil and unjust. We, therefore, confess that "The law is good and holy" (Rom. 7:12) and that this Law is by the finger of God, either "written in the hearts of men" (Rom. 2:15) and so is called the law of nature, or engraven in the two tables of stone and more largely expounded in the books of Moses (Ex. 20:1–17; Deut. 5:6–21). For plainness' sake, we divide it into the moral law, which is contained in the commandments, or the two tables expounded in the books of Moses; into the ceremonial, which appoints ceremonies and the worship of God; and into the judicial law, which is occupied about political and domestic affairs.

We believe that the whole will of God, and all necessary precepts for every part of this life, are fully delivered in this Law. For otherwise the Lord would not have forbidden that "any thing should be either added to or taken away from this law" (Deut. 4:2; 12:32); neither would He have commanded us to go straight forward in this and "not to decline out of the way, either to the right hand or to the left" (Josh. 1:7).

We teach that this Law was not given to men that we should be justified by keeping it; but that by the knowledge thereof we might rather acknowledge our infirmity, sin, and condemnation; and so despairing of our own strength, might turn unto Christ by faith. For the apostle says plainly, "The law worketh wrath" (Rom. 4:15) and "By the law cometh the knowledge of sin" (Rom. 3:20) and "If there had been a law given, which could have justified and given us life, surely righteousness should have been by the law: but the scripture (to wit, of the law) hath concluded all under sin, that the promise by the faith of Jesus Christ should be given to them which believe" (Gal. 3:21–22). "Therefore, the law was our schoolmaster to bring us to Christ, that we might be justified by faith" (v. 24).

For neither could there ever, nor at this day can any flesh satisfy the law of God, and fulfill it, by reason of the weakness in our flesh, which remains and sticks fast in us, even to our last breath. For the apostle says again, "That which the law could not perform, inasmuch as it was weak through the flesh, that did God perform, sending His own Son in similitude of flesh subject to sin" (Rom. 8:3). Therefore, Christ is the perfecting of the Law, and our fulfilling of it (Rom. 10:4); who as He took away the curse of the Law, when He was made a curse for us (Gal. 3:13) so He communicates unto us by faith His fulfilling thereof, and His righteousness and obedience are imputed unto us.

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

The gospel indeed is opposed to the Law: for the Law works wrath and denounces a curse; but the gospel preaches grace and blessing. John also says, "The law was given by Moses, but grace and truth came by Jesus Christ" (John 1:17). Yet notwithstanding, it is most certain that they which were before the Law and under the Law were not altogether destitute of the gospel. For they had notable evangelical promises, such as these: "The seed of the woman shall bruise the serpent's head" (Gen. 3:15). "In thy seed shall all the nations of the earth be blessed" (Gen. 22:18). "The scepter shall not be taken from Judah until Shiloh come" (Gen. 49:10). "The Lord shall raise up a prophet from His own brethren" (Deut. 18:15; Acts 3:22; 7:37).

And we acknowledge that the fathers had two kinds of promises revealed unto them, even as we have. For some of them were of present and transitory things: such as were the promises of the land of Canaan, and of victories; and such as are now-a-days, concerning our daily bread. Some others there were then, and also are now, of heavenly and everlasting things; as of God's favor, remission of sins, and life everlasting through faith in Jesus Christ.

Now the fathers had not only outward or earthly, but spiritual and heavenly promises in Christ. For the apostle Peter says that "The prophets, which prophesied of the grace that should come to us, have searched and inquired of this salvation" (1 Peter 1:10). Whereupon the apostle Paul also says that "The gospel of God, was promised before by the prophets of God in the Holy Scripture" (Rom. 1:1–2). Hereby then it appears evidently that the fathers were not altogether destitute of all the gospel.

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

The same preaching of the gospel is by the apostle termed the Spirit and "the ministry of the Spirit" (2 Cor. 3:8) because it lives, and works through faith in the ears, yes in the hearts of the faithful, through the illumination of the Holy Spirit. For the letter, which is opposed unto the Spirit, indeed signifies every outward thing, but more especially the doctrine of the Law, which without the Spirit and faith, works wrath, and stirs up sin in the minds of them that do not truly believe. For which cause, it is called by the apostle, "the ministry of death" (2 Cor. 3:7). For hitherto pertains that saying of the apostle, "The letter killeth, but the Spirit giveth life" (v. 6). The false apostles preached the gospel, corrupted by mingling of the Law therewith, as though Christ could not save without the Law. Such also were the Ebionites said to be, which came of Ebion the heretic; and the Nazarites, who formerly were called Mineans. All which we condemn, sincerely preaching the Word, and teaching that believers are justified through the Spirit only, and not through the Law. But of this matter there shall follow a more large discourse under the title of justification.

And although the doctrine of the gospel, compared with the Pharisee's doctrine of the Law, might seem (when it was first preached by Christ) to be a new doctrine (which Jeremiah also prophesied of the New Testament), yet indeed it not only was and as yet is (though the papists call it new, in regard of popish doctrine, which has been received for a long time) an ancient doctrine but also the most ancient in the world. For God from all eternity foreordained to save the world by Christ; and this His predestination and eternal counsel has He opened to the world by the gospel (2 Tim. 1:9–10). Whereby it appears that the evangelical doctrine and religion was the most ancient of all that ever were, are, or ever shall be; wherefore we say that all they err foully, and speak things unworthy of the eternal counsel of God, who term the evangelical doctrine and religion a new startup faith, scarce thirty years old: to whom that saying of Isaiah very well agrees: "Woe unto them that speak good of evil, and evil of good, which put darkness for light, and light for darkness, that put bitter for sweet, and sweet for sour" (5:20).

To justify, in the apostle's disputation touching justification, signifies to remit sin, to absolve from the fault and the punishment thereof, to receive into favor, to pronounce a man just. For the apostle says to the Romans, "God is He that justifieth; who is he that can condemn?" (Rom. 8:33–34) where to justify and to condemn are opposed. And in the Acts of the Apostles, the apostle says, "Through Christ is preached unto you forgiveness of sins; and from all things (from which ye could not be justified by the law of Moses) by Him, every one that believeth is justified" (Acts 13:38–39). For in the Law also and in the prophets, we read that "If a controversy were risen amongst any, and they came to judgment, the judge should judge them; that is, justify the righteous, and make wicked, or condemn, the wicked" (Deut. 25:1). And in Isaiah, "Woe to them which justify the wicked for rewards" (5:23).

Now it is most certain that we are all by nature sinners, and before the judgment seat of God convicted of ungodliness and guilty of death. But we are justified, that is, acquitted from sin and death by God the Judge through the grace of Christ alone, and not by any respect or merit of ours. For what is more plain than that which Paul says? "All have sinned, and are destitute of the glory of God, and are justified freely by His grace, through the redemption which is in Christ Jesus" (Rom. 3:23–24). For Christ took upon Himself and bare the sins of the world and satisfied the justice of God. God, therefore, is merciful unto our sins, for Christ alone, that suffered and rose again, and does not impute them unto us. But He imputes the righteousness of Christ unto us for our own: so that now we are not only cleansed from sin, and purged, and holy, but also endued with the righteousness of Christ; yes, and acquitted from sin, death, and condemnation (2 Cor. 5:19–21); finally, we are righteous and heirs of eternal life. To speak properly, then, it is God alone that justifies us, and that only for Christ by not imputing unto us our sins, but imputing Christ's righteousness unto us (Rom. 4:23–25).

But because we receive this justification, not by any works, but by faith in the mercy of God, and in Christ; therefore, we teach and believe with the apostle that sinful man is justified only by faith in Christ, not by the Law, or by any works. For the apostle says, "We conclude that man is justified by faith, without the works of the law" (Rom. 3:28). "If Abraham was justified by works, he hath whereof to boast; but not with God: for what saith the Scripture? Abraham believed God, and it was imputed to him for righteousness, but to him that worketh not, but believeth in Him that justifieth the ungodly his faith is counted for righteousness" (Rom. 4:2–3, 5; Gen. 15:6). And again; "Ye are saved by grace through faith and that not of yourselves, it is the gift of God, not by works lest any might have cause to boast" (Eph. 2:8–9). Therefore, because faith apprehends Christ our righteousness and attributes all to the praise of God in Christ, in this respect justification is attributed to faith, chiefly because of Christ whom it receives, and not because it is a work of ours; for it is the gift of God.

Now that we do receive Christ by faith, the Lord shows at large (John 6:27, 33, 35, 48–58) where He puts eating for believing, and believing for eating. For as by eating we receive meat, so by believing we are made partakers of Christ. Therefore, we do not part the benefit of justification, giving part to the grace of God or to Christ, and part to ourselves, our charity, works or merit; but we attribute it wholly to the praise of God in Christ, and that through faith. Moreover, our charity and our works cannot please God, if they are done of such as are not just; wherefore, we must first be just before we can love or do any just works. We are made just (as we have said) through faith in Christ, by the mere grace of God; who does not impute unto us our sins, but imputes unto us the righteousness of Christ; yes, and our faith in Christ He imputes for righteousness unto us. Moreover, the apostle plainly derives love from faith, saying, "The end of the commandment is love, proceeding from a pure heart, a good conscience, and faith unfeigned" (1 Tim. 1:5).

Wherefore, in this matter we speak not of a feigned, vain, or dead faith, but of a lively and quickening faith; which, for Christ (who is life, and gives life) whom it apprehends, both is indeed, and is so called, a lively faith, and proves itself to be lively, by lively works. And, therefore, James does not speak contrary to our doctrine, for he speaks of a vain and dead faith, which certain bragged of but did not have Christ living within them by faith. And James also says that works do justify (2:14–16); yet he is not contrary to Paul (for then he would be rejected), but he shows that Abraham declared his lively and justifying faith by works. And so do all the godly, who yet trust in Christ alone, not to their own works. For the apostle said again, "I live, howbeit not I, but Christ liveth in me. But the life which now I live, in the flesh, I live through the faith of the Son of God, who loved me, and gave Himself for me. I do not despise the grace of God, for if righteousness is by the law, then Christ died in vain" (Gal. 2:20–21).

Forasmuch as God from the beginning would have men to be saved and to come to the knowledge of the truth (1 Tim. 2:4), therefore, it is necessary that there always should have been, and should be at this day, and to the end of the world, a church: that is, a company of the faithful, called and gathered out of the world; that is, a company (I say) of all saints, that is, of them who do truly know, and rightly worship and serve, the true God, in Jesus Christ the Savior by the Word and the Holy Spirit, and who by faith are partakers of all those good graces which are freely offered through Christ. These all are citizens of one and the same city living under one Lord, under the same laws, and in the same fellowship of all good things: for so the apostle calls them "fellow citizens with the saints, and of the household of God" (Eph. 2:19), terming the faithful upon the earth saints (1 Cor. 6:11) who are sanctified by the blood of the Son of God. Of these is that article of our Creed wholly to be understood: "I believe the catholic church, the communion of saints."

And seeing that there is always but "one God, and one mediator between God and man, Jesus Christ" (1 Tim. 2:5); also, one shepherd of the whole flock, one head of this body, and to conclude one Spirit, one salvation, one faith, one testament or covenant, it follows necessarily that there is but one church: which we, therefore, call catholic because it is universal, spread abroad through all the parts and quarters of the world, and reaches unto all times, and is not limited within the compass either of time or place. Here, therefore, we must condemn the Donatists who pinned up the church within the corners of Africa; neither do we allow of the Roman clergy, who vaunt that the Church of Rome alone is in a manner catholic.

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

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

This holy church of God is called "the house of the living God" (2 Cor. 6:16), "builded of living and spiritual stones" (1 Peter 2:5) "founded upon a rock" (Matt. 16:18) "that cannot be removed" (Heb. 12:28) "upon a foundation, besides which none can be laid" (1 Cor. 3:11). Whereupon it is called "the pillar and foundation of the truth" (1 Tim. 3:15) that does not err, so long as it relies upon the rock Christ, and upon the foundation of the prophets and apostles. And no marvel if it does err, as often as it forsakes Him who alone is the truth. This church is also called "a virgin" (2 Cor. 11:2) and "the spouse of Christ" (Song 4:8) and "his only beloved" (Song 5:16). For the apostle says, "I have joined you unto one husband, that I might present you a chaste virgin unto Christ" (2 Cor. 11:2). The church is called "a flock of sheep under one shepherd" even Christ (Ezek. 34:22–23 and John 10:16) also, "the body of Christ" (Col. 1:24) because the faithful are the lively members of Christ, having Him for their head.

It is the head which has the preeminence in the body, and from whence the whole body receives life; by whose spirit it is governed in all things, of whom also it receives increase that it may grow up. Also there is but one head of the body which has agreement with the body; and, therefore, the church cannot have any other head beside Christ. For as the church is a spiritual body, so must it have a spiritual head like unto itself. Neither can it be governed by any other spirit than by the Spirit of Christ. Wherefore Paul says, "And He is the head of His body the church, who is the beginning, the first born of the dead, that in all things He might have the preeminence" (Col. 1:18). And in another place, "Christ (he says) is the head of the church, and the same is the Savior of His body" (Eph. 5:23). And again, "Who is the head of the church, which is His body, even the fullness of Him, which filleth all in all things" (Eph. 1:22–23). Again, "Let us in all things grow up into Him which is the head, that is Christ; by whom all the body being knit together, receiveth increase" (Eph. 4:15–16). And, therefore, we do not allow of the doctrine of the Roman prelates, who would make the pope the general pastor and supreme head of the church of Christ militant here on earth, and the very vicar of Christ, who has (as they say) all fullness of power and sovereign authority in the church. For we hold and teach, that Christ our Lord is, and remains still the only universal pastor, and highest bishop, before God His Father; and that in the church He performs all the duties of a pastor or bishop, even to the world's end: and, therefore, does not stand in need of any other to supply His place. For he is said to have a substitute, who is absent: but Christ is present in His church, and is the head that gives life thereunto. He did straitly forbid His apostles and their successors all superiority or dominion in the church. They, therefore, that by gainsaying set themselves against so manifest a truth and bring another kind of government into the church; see not that they are to be counted in the number of them of whom the apostles of Christ prophesied as Peter (2 Peter 2:1) and Paul (Acts 20:29; 2 Cor. 11:13; 2 Thess. 2:8–9) and in many other places.

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

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

Now, as we acknowledge no other head of the church than Christ, so we do not acknowledge every church to be the true church which vaunts herself so to be: but we teach that to be the true church indeed in which the marks and tokens of the true church are to be found. First and chiefly, the lawful or sincere preaching of the Word of God, as it is left unto us in the writings of the prophets and apostles, which all seem to lead us unto Christ, who in the gospel has said, "My sheep hear My voice, and I know them, and they follow Me; and I give unto them eternal life. A stranger they do not hear, but flee from him, because they know not his voice" (John 10:5, 27–28). And they that are such in the church of God have all but one faith and one Spirit; and, therefore, they worship but one God: and Him alone they serve in spirit and in truth, loving Him with all their hearts and with all their strength, praying unto Him alone through Jesus Christ the only mediator and intercessor; and they seek not life or justice but only in Christ, and by faith in Him: because they acknowledge Christ the only head and foundation of His church, and, being surely founded on Him, daily repair themselves by repentance and with patience bear the cross laid upon them; and besides, by unfeigned love joining themselves to all the members of Christ, they declare themselves to be the disciples of Christ, by continuing in the bond of peace and holy unity. They do withal communicate in the sacraments ordained by Christ and delivered to us by His apostles, using them in no other manner than as they received them from the Lord Himself. That saying of the apostle Paul is well known to all, "I received from the Lord that which I delivered unto you" (1 Cor. 11:23). For which cause we condemn all such churches as strangers from the true church of Christ, who are not such as we have heard they ought to be; howsoever, in the meantime, they brag of the succession of bishops, of unity, and of antiquity. Moreover we have in charge from the apostles of Christ "to shun idolatry" (1 Cor. 10:14; 1 John 5:21) and "to come out of Babylon, and to have no fellowship with her, unless we mean to be partakers with her of all God's plagues laid upon her" (Rev. 18:4; 2 Cor. 6:17).

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

But yet we do not so strictly shut up the church within those marks before mentioned, as thereby to exclude all those out of the church which either do not communicate in the sacraments (not willingly, nor upon contempt, but who, being constrained by necessity, against their will abstain from them, or else do want them); or in whom faith sometimes fails, though not quite decay, nor altogether die: or in whom some slips and errors of infirmity may be found. For we know that God had some friends in the world that were not of the commonwealth of Israel. We know what befell the people of God in the captivity of Babylon, where they wanted their sacrifices seventy years. We know what happened to St. Peter, who denied his Master, and what is wont daily to fall out among the faithful and chosen of God, which go astray and are full of infirmities. We know moreover what manner of churches the churches at Galatia and Corinth were in the apostles' times: in which the apostle Paul condemns divers great and heinous crimes; yet he calls them the holy churches of Christ (1 Cor. 1:2; Gal. 1:2).

Yes, and it falls out sometimes that God in His just judgment suffers the truth of His Word and the catholic faith and His own true worship to be so obscured and defaced, that the church seems almost quite razed out, and not so much as a face of a church remains; as we see fell out in the days of Elijah (1 Kings 19:10, 14) and at other times. And yet, in the meantime, the Lord has in this world, even in this darkness, His true worshippers, and those not a few, but even seven thousand (v. 18) and more (Rev. 7:4). For the apostle cries, "The foundation of the Lord standeth sure, and hath this seal, The Lord knoweth who are His" (2 Tim. 2:19). Whereupon the church of God may be termed invisible: not that the men whereof it consists are invisible; but because, being hidden from our sight, and known only unto God, it cannot be discerned by the judgment of man.

Again not all that are reckoned in the number of the church are saints, and lively and true members of the church. For there are many hypocrites which outwardly hear the Word of God and publicly receive the sacraments, and seem to pray unto God alone through Christ, to confess Christ to be their only righteousness, and to worship God, and to exercise the duties of charity to the brethren, and for a while through patience to endure in troubles and calamities. And yet they are altogether destitute of the inward illumination of the Spirit of God, of faith and sincerity of heart, and of perseverance or continuance to the end. And these men are for the most part at the length laid open what they are. For the apostle John says, "They went out from among us, but they were not of us: for if they had been of us, they would have tarried with us" (1 John 2:19). Yet these men, while they pretend religion, are accounted to be in the church, however indeed they are not of the church. Even as traitors in a commonwealth, before they are detected are counted in the number of good citizens; and as the cockle and darnel and chaff are found among the wheat; and as tumors and swellings are in a perfect body, when they are rather diseases and deformities than true members of the body. And, therefore, the church is very well compared to a dragnet which draws up fish of all sorts, and to a field wherein is found both darnel and good corn (Matt. 13:25–26). We are to have a special regard that we judge not rashly before the time, nor go about to exclude and cast off or cut away those whom the Lord would not have excluded nor cut off, or whom, without some damage to the church, we cannot separate from it. Again, we must be very vigilant lest the godly falling fast asleep, the wicked grow stronger and do some mischief to the church.

Furthermore we teach, that it is carefully to be marked wherein especially the truth and unity of the church consists, lest we either rashly breed or nourish schisms in the church. It consists not in outward rites and ceremonies, but rather in the truth and unity of the catholic faith. This catholic faith is not taught us by the ordinances or laws of men, but by the Holy Scriptures, a compendious and short sum whereof is the Apostles' Creed. And, therefore, we read in the ancient writers that there were manifold diversities of ceremonies, but that those were always free; neither did any man think that the unity of the church was thereby broken or dissolved. We say then that the true unity of the church consists in several points of doctrine: in the true and uniform preaching of the gospel, and in such rites as the Lord Himself has expressly set down; and here we urge that saying of the apostle very earnestly, "As many of us, therefore, as are perfect, let us be thus minded. If any man think otherwise, the Lord shall reveal the same unto him. And yet in that whereunto we have attained, let us follow one direction, and all of us be like affected one towards another" (Phil. 3:15–16).

Unto the ancient people were given in old time certain ceremonies, as a kind of schooling to those which were kept under the Law, as under a schoolmaster or tutor. But Christ the deliverer, being once come and the Law taken away, we which believe are no more under the Law (Rom. 6:14) and the ceremonies have vanished out of use. And the apostles were so far from retaining them or restoring them in the church of Christ that they witnessed plainly that they would not lay any burden upon the church (Acts 15:28). Wherefore we should seem to bring in and set up Judaism again, if we should multiply ceremonies or rites in the church according to the manner of the old church. And thus we are not of their judgment who would have the church of Christ kept in with many and divers rites as it were with a certain schooling. For if the apostles would not thrust upon the Christian people the ceremonies and rites which were appointed by God, who is there, I pray you, that is well in his wits, that will thrust upon it the inventions devised by man? The greater the heap of ceremonies is in the church, so much the more is taken not only from Christian liberty but also from Christ and from faith in Him; while the people seek those things in ceremonies which they should seek in the only Son of God, Jesus Christ, through faith. Wherefore a few moderate and simple rites that are not contrary to the Word of God are sufficient for the godly.

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

But yet, notwithstanding, we admonish men to take heed that they count not among things indifferent such as indeed are not indifferent; as some count the mass and the use of images in the church for things indifferent. "That is indifferent (said Jerome to Augustine) which is neither good nor evil, so that whether you do it, or do it not, you are never the more just, or unjust thereby." Therefore, when things indifferent are wrested to the confession of faith, they cease to be free: as Paul shows that it is lawful for a man to eat flesh, if no man admonishes him that it was offered to idols (1 Cor. 10:27–28), for then it is unlawful because he that eats it seems to approve idolatry by eating it.

1. In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the glory of his eternal power, wisdom, and goodness, to create or make the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.

2. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, rendering them fit unto that life to God, for which they were created; being made after the image of God, in knowledge, righteousness, and true holiness; having the law of God written in their hearts, and power to fulfill it; and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject to change.

3. Besides the law written in their hearts, they received a command not to eat of the tree of knowledge of good and evil; which while they kept, they were happy in their communion with God, and had dominion over the creatures.

1. God gave to Adam a law of universal obedience, written in his heart, and a particular precept of not eating the fruit of the tree of knowledge of good and evil; by which he bound him, and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it.

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

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

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

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

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

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

1. The liberty which Christ hath purchased, for believers under the gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the rigor and curse of the law; and in their being delivered from this present evil world, bondage to Satan, and dominion of sin; from the evil of afflictions; the fear, and sting of death, the victory of the grave, and everlasting damnation: as also in their free access to God; and their yielding obedience unto him not out of slavish fear, but a childlike love and willing mind. All which were common also to believers under the law for the substance of them; but under the New Testament the liberty of Christians is further enlarged in their freedom from the yoke of the ceremonial law, to which the Jewish church was subjected; and in greater boldness of access to the throne of grace; and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.

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

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