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Confessio/data/1695_baptist_catechism.json
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Confessio/data/abstract_of_principles.json
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{
"Metadata": {
"Title": "Abstract of Principles",
"AlternativeTitles": [
"Abstract"
],
"Year": "1858",
"Authors": [
"Basil Manly, Jr",
"James P. Boyce",
"John Broadus",
"E.T. Winkler",
"William Williams"
],
"Location": "Louisville, Kentucky",
"OriginalLanguage": "English",
"OriginStory": "After the idea to found a seminary caught on among Southern Baptists in the late 1850s, Boyce called on his fellow Princetonian Basil Manly, Jr. to draw up the \"Abstract of Principles,\" as Boyce termed it, in 1857. Manly, Jr. and Boyce shared a mind on the necessity of such a statement. Manly took up the task with vested diligence, working for much of the spring of 1858 on the document.\n\nWhen he had authored in draft form the twenty articles that comprised the Abstract, Manly presented his work to the SBC Committee charged with formation of the statement. The group met in May 1858 at the Plan of Organization meeting in Greenville prior to the main Convention meeting. For five intensive days, Manly, Boyce, John Broadus, E.T. Winkler, and William Williams hammered out the document, working from the 1689 London Baptist Confession of Faith, the Westminster Confession, the Philadelphia Confession, and the 1833 New Hampshire Confession. Manly later remembered the occasion with fondness: \"Those were memorable days to some at least of those who engaged in them. In the freedom of brotherly discussion, in the warmth occasioned by the contact and collision of ideas of the younger and the older, there was keen stimulus to thought. Every great topic in theology was handled earnestly, freely, and yet reverently.\" Following the revision sessions, the committee commended the reworked document to the convention. In 1858, a year before Southern opened its doors, the convention accepted the Abstract and instituted it as the seminary's official creed.",
"SourceUrl": "https://www.sbts.edu/about/abstract/",
"SourceAttribution": "Public Domain",
"CreedFormat": "Confession"
},
"Data": [
{
"Article": "1",
"Title": "I. The Scriptures",
"Content": "The Scriptures of the Old and New Testaments were given by inspiration of God, and are the only sufficient, certain and authoritative rule of all saving knowledge, faith and obedience."
},
{
"Article": "2",
"Title": "II. God",
"Content": "There is but one God, the Maker, Preserver and Ruler of all things, having in and of Himself, all perfections, and being infinite in them all; and to Him all creatures owe the highest love, reverence and obedience."
},
{
"Article": "3",
"Title": "III. The Trinity",
"Content": "God is revealed to us as Father, Son and Holy Spirit each with distinct personal attributes, but without division of nature, essence or being."
},
{
"Article": "4",
"Title": "IV. Providence",
"Content": "God from eternity, decrees or permits all things that come to pass, and perpetually upholds, directs and governs all creatures and all events; yet so as not in any wise to be the author or approver of sin nor to destroy the free will and responsibility of intelligent creatures."
},
{
"Article": "5",
"Title": "V. Election",
"Content": "Election is God's eternal choice of some persons unto everlasting life-not because of foreseen merit in them, but of His mere mercy in Christ-in consequence of which choice they are called, justified and glorified."
},
{
"Article": "6",
"Title": "VI. The Fall of Man",
"Content": "God originally created Man in His own image, and free from sin; but, through the temptation of Satan, he transgressed the command of God, and fell from his original holiness and righteousness; whereby his posterity inherit a nature corrupt and wholly opposed to God and His law, are under condemnation, and as soon as they are capable of moral action, become actual transgressors."
},
{
"Article": "7",
"Title": "VII. The Mediator",
"Content": "Jesus Christ, the only begotten Son of God, is the divinely appointed mediator between God and man. Having taken upon Himself human nature, yet without sin, He perfectly fulfilled the law; suffered and died upon the cross for the salvation of sinners. He was buried, and rose again the third day, and ascended to His Father, at whose right hand He ever liveth to make intercession for His people. He is the only Mediator, the Prophet, Priest and King of the Church, and Sovereign of the Universe."
},
{
"Article": "8",
"Title": "VIII. Regeneration",
"Content": "Regeneration is a change of heart, wrought by the Holy Spirit, who quickeneth the dead in trespasses and sins enlightening their minds spiritually and savingly to understand the Word of God, and renewing their whole nature, so that they love and practice holiness. It is a work of God's free and special grace alone."
},
{
"Article": "9",
"Title": "IX. Repentance",
"Content": "Repentance is an evangelical grace, wherein a person being by the Holy Spirit, made sensible of the manifold evil of his sin, humbleth himself for it, with godly sorrow, detestation of it, and self-abhorrence, with a purpose and endeavor to walk before God so as to please Him in all things."
},
{
"Article": "10",
"Title": "X. Faith",
"Content": "Saving faith is the belief, on God's authority, of whatsoever is revealed in His Word concerning Christ; accepting and resting upon Him alone for justification and eternal life. It is wrought in the heart by the Holy Spirit, and is accompanied by all other saving graces, and leads to a life of holiness."
},
{
"Article": "11",
"Title": "XI. Justification",
"Content": "Justification is God's gracious and full acquittal of sinners, who believe in Christ, from all sin, through the satisfaction that Christ has made; not for anything wrought in them or done by them; but on account of the obedience and satisfaction of Christ, they receiving and resting on Him and His righteousness by faith."
},
{
"Article": "12",
"Title": "XII. Sanctification",
"Content": "Those who have been regenerated are also sanctified by God's word and Spirit dwelling in them. This sanctification is progressive through the supply of Divine strength, which all saints seek to obtain, pressing after a heavenly life in cordial obedience to all Christ's commands."
},
{
"Article": "13",
"Title": "XIII. Perseverance of the Saints",
"Content": "Those whom God hath accepted in the Beloved, and sanctified by His Spirit, will never totally nor finally fall away from the state of grace, but shall certainly persevere to the end; and though they may fall through neglect and temptation, into sin, whereby they grieve the Spirit, impair their graces and comforts, bring reproach on the Church, and temporal judgments on themselves, yet they shall be renewed again unto repentance, and be kept by the power of God through faith unto salvation."
},
{
"Article": "14",
"Title": "XIV. The Church",
"Content": "The Lord Jesus is the head of the Church, which is composed of all His true disciples, and in Him is invested supremely all power for its government. According to His commandment, Christians are to associate themselves into particular societies or churches; and to each of these churches He hath given needful authority for administering that order, discipline and worship which He hath appointed. The regular officers of a Church are Bishops or Elders, and Deacons."
},
{
"Article": "15",
"Title": "XV. Baptism",
"Content": "Baptism is an ordinance of the Lord Jesus, obligatory upon every believer, wherein he is immersed in water in the name of the Father, and of the Son, and of the Holy Spirit, as a sign of his fellowship with the death and resurrection of Christ, of remission of sins, and of giving himself up to God, to live and walk in newness of life. It is prerequisite to church fellowship, and to participation in the Lord's Supper."
},
{
"Article": "16",
"Title": "XVI. The Lord's Supper",
"Content": "The Lord's Supper is an ordinance of Jesus Christ, to be administered with the elements of bread and wine, and to be observed by His churches till the end of the world. It is in no sense a sacrifice, but is designed to commemorate His death, to confirm the faith and other graces of Christians, and to be a bond, pledge and renewal of their communion with Him, and of their church fellowship."
},
{
"Article": "17",
"Title": "XVII. The Lord's Day",
"Content": "The Lord's Day is a Christian institution for regular observance, and should be employed in exercises of worship and spiritual devotion, both public and private, resting from worldly employments and amusements, works of necessity and mercy only excepted."
},
{
"Article": "18",
"Title": "XVIII. Liberty of Conscience",
"Content": "God alone is Lord of the conscience; and He hath left it free from the doctrines and commandments of men, which are in anything contrary to His word, or not contained in it. Civil magistrates being ordained of God, subjection in all lawful things commanded by them ought to be yielded by us in the Lord, not only for wrath, but also for conscience sake."
},
{
"Article": "19",
"Title": "XIX. The Resurrection",
"Content": "The bodies of men after death return to dust, but their spirits return immediately to God-the righteous to rest with Him; the wicked, to be reserved under darkness to the judgment. At the last day, the bodies of all the dead, both just and unjust, will be raised."
},
{
"Article": "20",
"Title": "XX. The Judgment",
"Content": "God hath appointed a day, wherein He will judge the world by Jesus Christ, when every one shall receive according to his deeds; the wicked shall go into everlasting punishment; the righteous, into everlasting life."
}
]
}
Confessio/data/apostles_creed.json
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{
"Metadata": {
"Title": "Apostles' Creed",
"AlternativeTitles": [
"Apostolic Creed",
"Symbol of the Apostles"
],
"Year": "710",
"Authors": [],
"Location": null,
"OriginalLanguage": "Latin",
"OriginStory": "The title Symbolum Apostolicum (Symbol or Creed of the Apostles) appears for the first time in a letter, probably written by Ambrose, from a Council in Milan to Pope Siricius in about AD 390. The earliest appearance of what we know as the Apostles' Creed was in the De singulis libris canonicis scarapsus ('Excerpt from Individual Canonical Books') of St. Pirminius, written between 710 and 714.",
"SourceUrl": "https://www.crcna.org/welcome/beliefs/creeds/apostles-creed",
"SourceAttribution": "Public Domain",
"CreedFormat": "Creed"
},
"Data": {
"Content": "I believe in God, the Father almighty, creator of heaven and earth.\n\nI believe in Jesus Christ, God's only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried; he descended to the dead. On the third day he rose again; he ascended into heaven, he is seated at the right hand of the Father, and he will come to judge the living and the dead.\n\nI believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen."
}
}
Confessio/data/athanasian_creed.json
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{
"Metadata": {
"Title": "Athanasian Creed",
"AlternativeTitles": [],
"Year": "800",
"Authors": [],
"Location": null,
"OriginalLanguage": "Latin",
"OriginStory": "The oldest surviving manuscripts of the Athanasian Creed date from the late 8th century",
"SourceUrl": "https://www.wikiwand.com/en/Athanasian_Creed",
"SourceAttribution": "Public Domain",
"CreedFormat": "Creed"
},
"Data": {
"Content": "Whosoever will be saved, before all things it is necessary that he hold the catholic faith. Which faith unless every one do keep whole and undefiled, without doubt he shall perish everlastingly. And the catholic faith is this: that we worship one God in Trinity, and Trinity in Unity; neither confounding the Persons, nor dividing the Essence. For there is one Person of the Father; another of the Son; and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one; the Glory equal, the Majesty coeternal. Such as the Father is; such is the Son; and such is the Holy Ghost. The Father uncreated; the Son uncreated; and the Holy Ghost uncreated. The Father unlimited; the Son unlimited; and the Holy Ghost unlimited. The Father eternal; the Son eternal; and the Holy Ghost eternal. And yet they are not three eternals; but one eternal. As also there are not three uncreated; nor three infinites, but one uncreated; and one infinite. So likewise the Father is Almighty; the Son Almighty; and the Holy Ghost Almighty. And yet they are not three Almighties; but one Almighty. So the Father is God; the Son is God; and the Holy Ghost is God. And yet they are not three Gods; but one God. So likewise the Father is Lord; the Son Lord; and the Holy Ghost Lord. And yet not three Lords; but one Lord. For like as we are compelled by the Christian verity; to acknowledge every Person by himself to be God and Lord; So are we forbidden by the catholic religion; to say, There are three Gods, or three Lords. The Father is made of none; neither created, nor begotten. The Son is of the Father alone; not made, nor created; but begotten. The Holy Ghost is of the Father and of the Son; neither made, nor created, nor begotten; but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And in this Trinity none is before, or after another; none is greater, or less than another. But the whole three Persons are coeternal, and coequal. So that in all things, as aforesaid; the Unity in Trinity, and the Trinity in Unity, is to be worshipped. He therefore that will be saved, let him thus think of the Trinity.\n\nFurthermore it is necessary to everlasting salvation; that he also believe faithfully the Incarnation of our Lord Jesus Christ. For the right Faith is, that we believe and confess; that our Lord Jesus Christ, the Son of God, is God and Man; God, of the Essence of the Father; begotten before the worlds; and Man, of the Essence of his Mother, born in the world. Perfect God; and perfect Man, of a reasonable soul and human flesh subsisting. Equal to the Father, as touching his Godhead; and inferior to the Father as touching his Manhood. Who although he is God and Man; yet he is not two, but one Christ. One; not by conversion of the Godhead into flesh; but by assumption of the Manhood by God. One altogether; not by confusion of Essence; but by unity of Person. For as the reasonable soul and flesh is one man; so God and Man is one Christ; Who suffered for our salvation; descended into hell; rose again the third day from the dead. He ascended into heaven, he sitteth on the right hand of the God the Father Almighty, from whence he will come to judge the living and the dead. At whose coming all men will rise again with their bodies; And shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil, into everlasting fire. This is the catholic faith; which except a man believe truly and firmly, he cannot be saved."
}
}
Confessio/data/belgic_confession_of_faith.json
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{
"Metadata": {
"Title": "Belgic Confession of Faith",
"AlternativeTitles": [
"Belgic Confession of Faith"
],
"Year": "1561",
"Authors": [
"Guido de Bres"
],
"Location": "Low Countries",
"OriginalLanguage": "French",
"OriginStory": "First printed in 1561 at Rouen, it was revised at a synod in Antwerp in 1566",
"SourceUrl": "http://apostles-creed.org/wp-content/uploads/2014/07/belgic_confession.pdf",
"SourceAttribution": "Public Domain",
"CreedFormat": "Confession"
},
"Data": [
{
"Article": "1",
"Title": "The Only God",
"Content": "We all believe in our hearts and confess with our mouths that there is a single and simple spiritual being, whom we call God- eternal, incomprehensible, invisible, unchangeable, infinite, almighty; completely wise, just, and good, and the overflowing source of all good."
},
{
"Article": "2",
"Title": "The Means by Which We Know God",
"Content": "We know God by two means: First, by the creation, preservation, and government of the universe, since that universe is before our eyes like a beautiful book in which all creatures, great and small, are as letters to make us ponder the invisible things of God: God's eternal power and divinity, as the apostle Paul says in Romans 1:20. All these things are enough to convict humans and to leave them without excuse. Second, God makes himself known to us more clearly by his holy and divine Word, as much as we need in this life, for God's glory and for our salvation."
},
{
"Article": "3",
"Title": "The Written Word of God",
"Content": "We confess that this Word of God was not sent nor delivered \"by human will,\" but that \"men and women moved by the Holy Spirit spoke from God,\" as Peter says. (2 Pet. 1:21) Afterward our God- with special care for us and our salvation- commanded his servants, the prophets and apostles, to commit this revealed Word to writing. God, with his own finger, wrote the two tables of the law. Therefore we call such writings holy and divine Scriptures."
},
{
"Article": "4",
"Title": "The Canonical Books",
"Content": "We include in the Holy Scripture the two volumes of the Old and New Testaments. They are canonical books with which there can be no quarrel at all. In the church of God the list is as follows: In the Old Testament, the five books of Moses- Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the books of Joshua, Judges, and Ruth; the two books of Samuel, and two of Kings; the two books of Chronicles, called Paralipomenon; the first book of Ezra; Nehemiah, Esther, Job; the Psalms of David; the three books of Solomon- Proverbs, Ecclesiastes, and the Song; the four major prophets- Isaiah, Jeremiah*, Ezekiel, Daniel; and then the other twelve minor prophets- Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. In the New Testament, the four gospels- Matthew, Mark, Luke, and John; the Acts of the Apostles; the fourteen letters of Paul- to the Romans; the two letters to the Corinthians; to the Galatians, Ephesians, Philippians, and Colossians; the two letters to the Thessalonians; the two letters to Timothy; to Titus, Philemon, and to the Hebrews; the seven letters of the other apostles- one of James; two of Peter; three of John; one of Jude; and the Revelation of the apostle John. * \"Jeremiah\" here includes the Book of Lamentations as well as the Book of Jeremiah."
},
{
"Article": "5",
"Title": "The Authority of Scripture",
"Content": "We receive all these books and these only as holy and canonical, for the regulating, founding, and establishing of our faith. And we believe without a doubt all things contained in them- not so much because the church receives and approves them as such but above all because the Holy Spirit testifies in our hearts that they are from God, and also because they prove themselves to be from God. For even the blind themselves are able to see that the things predicted in them do happen."
},
{
"Article": "6",
"Title": "The Difference Between Canonical and Apocryphal Books",
"Content": "We distinguish between these holy books and the apocryphal ones, which are the third and fourth books of Esdras; the books of Tobit, Judith, Wisdom, Jesus Sirach, Baruch; what was added to the Story of Esther; the Song of the Three Children in the Furnace; the Story of Susannah; the Story of Bel and the Dragon; the Prayer of Manasseh; and the two books of Maccabees. The church may certainly read these books and learn from them as far as they agree with the canonical books. But they do not have such power and virtue that one could confirm from their testimony any point of faith or of the Christian religion. Much less can they detract from the authority of the other holy books."
},
{
"Article": "7",
"Title": "The Sufficiency of Scripture",
"Content": "We believe that this Holy Scripture contains the will of God completely and that everything one must believe to be saved is sufficiently taught in it. For since the entire manner of service which God requires of us is described in it at great length, no one- even an apostle or an angel from heaven, as Paul says- (Gal. 1:8) ought to teach other than what the Holy Scriptures have already taught us. For since it is forbidden to add to the Word of God, or take anything away from it, (Deut. 12:32, Rev. 22:18-19) it is plainly demonstrated that the teaching is perfect and complete in all respects. Therefore we must not consider human writings- no matter how holy their authors may have been- equal to the divine writings; nor may we put custom, nor the majority, nor age, nor the passage of times or persons, nor councils, decrees, or official decisions above the truth of God, for truth is above everything else. For all human beings are liars by nature and more vain than vanity itself. Therefore we reject with all our hearts everything that does not agree with this infallible rule, as we are taught to do by the apostles when they say, \"Test the spirits to see whether they are from God,\" (1 John 4:1) and also, \"Do not receive into the house or welcome anyone who comes to you and does not bring this teaching.\" (2 John 10)"
},
{
"Article": "8",
"Title": "The Trinity",
"Content": "In keeping with this truth and Word of God we believe in one God, who is one single essence, in whom there are three persons, really, truly, and eternally distinct according to their incommunicable properties- namely, Father, Son, and Holy Spirit. The Father is the cause, origin, and source of all things, visible as well as invisible. The Son is the Word, the Wisdom, and the image of the Father. The Holy Spirit is the eternal power and might, proceeding from the Father and the Son. Nevertheless, this distinction does not divide God into three, since Scripture teaches us that the Father, the Son, and the Holy Spirit each has a distinct subsistence distinguished by characteristics- yet in such a way that these three persons are only one God. It is evident then that the Father is not the Son and that the Son is not the Father, and that likewise the Holy Spirit is neither the Father nor the Son. Nevertheless, these persons, thus distinct, are neither divided nor fused or mixed together. For the Father did not take on flesh, nor did the Spirit, but only the Son. The Father was never without the Son, nor without the Holy Spirit, since all these are equal from eternity, in one and the same essence. There is neither a first nor a last, for all three are one in truth and power, in goodness and mercy."
},
{
"Article": "9",
"Title": "The Scriptural Witness on the Trinity",
"Content": "All these things we know from the testimonies of Holy Scripture as well as from the effects of the persons, especially from those we feel within ourselves. The testimonies of the Holy Scriptures, which teach us to believe in this Holy Trinity, are written in many places of the Old Testament, which need not be enumerated but only chosen with discretion. In the book of Genesis God says, \"Let us make humankind in our image, according to our likeness.\" So \"God created humankind in his image\"-indeed, \"male and female he created them.\" (Gen. 1:26-27) \"See, the man has become like one of us.\" (Gen. 3:22) It appears from this that there is a plurality of persons within the Deity, when God says, \"Let us make humankind in our image\"- and afterward God indicates the unity in saying, \"God created.\" It is true that God does not say here how many persons there are- but what is somewhat obscure to us in the Old Testament is very clear in the New. For when our Lord was baptized in the Jordan, the voice of the Father was heard saying, \"This is my Son, the Beloved;\" (Matt. 3:17) the Son was seen in the water; and the Holy Spirit appeared in the form of a dove. So, in the baptism of all believers this form was prescribed by Christ: Baptize all people \"in the name of the Father and of the Son and of the Holy Spirit.\" (Matt. 28:19) In the Gospel according to Luke the angel Gabriel says to Mary, the mother of our Lord: \"The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God.\" (Luke 1:35) And in another place it says: \"The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you.\" (2 Cor. 13:14) [\"There are three that testify in heaven, the Father, the Word, and the Holy Spirit, and these three are one.\"(1 John 5:7) In all these passages we are fully taught that there are three persons in the one and only divine essence. And although this doctrine surpasses human understanding, we nevertheless believe it now, through the Word, waiting to know and enjoy it fully in heaven. Furthermore, we must note the particular works and activities of these three persons in relation to us. The Father is called our Creator, by reason of his power. The Son is our Savior and Redeemer, by his blood. The Holy Spirit is our Sanctifier, by living in our hearts. This doctrine of the holy Trinity has always been maintained in the true church, from the time of the apostles until the present, against Jews, Muslims, and certain false Christians and heretics, such as Marcion, Mani, Praxeas, Sabellius, Paul of Samosata, Arius, and others like them, who were rightly condemned by the holy fathers. And so, in this matter we willingly accept the three ecumenical creeds- the Apostles', Nicene, and Athanasian- as well as what the ancient fathers decided in agreement with them."
},
{
"Article": "10",
"Title": "The Deity of Christ",
"Content": "We believe that Jesus Christ, according to his divine nature, is the only Son of God- eternally begotten, not made or created, for then he would be a creature. He is one in essence with the Father; coeternal; the exact image of the person of the Father and the \"reflection of God's glory,\" (Col. 1:15, Heb. 1:3) being like the Father in all things. Jesus Christ is the Son of God not only from the time he assumed our nature but from all eternity, as the following testimonies teach us when they are taken together. Moses says that God created the world; (Gen. 1:1) and John says that all things were created through the Word, (John 1:3) which he calls God. The apostle says that God created the world through the Son. (Heb. 1:2) He also says that God created all things through Jesus Christ. (Col. 1:16) And so it must follow that the one who is called God, the Word, the Son, and Jesus Christ already existed before creating all things. Therefore the prophet Micah says that Christ's origin is \"from ancient days.\" (Mic. 5:2) And the apostle says that the Son has \"neither beginning of days nor end of life.\" (Heb. 7:3) So then, he is the true eternal God, the Almighty, whom we invoke, worship, and serve."
},
{
"Article": "11",
"Title": "The Deity of the Holy Spirit",
"Content": "We believe and confess also that the Holy Spirit proceeds eternally from the Father and the Son- neither made, nor created, nor begotten, but only proceeding from the two of them. In regard to order, the Spirit is the third person of the Trinity- of one and the same essence, and majesty, and glory, with the Father and the Son, being true and eternal God, as the Holy Scriptures teach us."
},
{
"Article": "12",
"Title": "The Creation of All Things",
"Content": "We believe that the Father, when it seemed good to him, created heaven and earth and all other creatures from nothing, by the Word- that is to say, by the Son. God has given all creatures their being, form, and appearance and their various functions for serving their Creator. Even now God also sustains and governs them all, according to his eternal providence and by his infinite power, that they may serve humanity, in order that humanity may serve God. God has also created the angels good, that they might be messengers of God and serve the elect. Some of them have fallen from the excellence in which God created them into eternal perdition; and the others have persisted and remained in their original state, by the grace of God. The devils and evil spirits are so corrupt that they are enemies of God and of everything good. They lie in wait for the church and every member of it like thieves, with all their power, to destroy and spoil everything by their deceptions. So then, by their own wickedness they are condemned to everlasting damnation, daily awaiting their torments. For that reason we detest the error of the Sadducees, who deny that there are spirits and angels, and also the error of the Manicheans, who say that the devils originated by themselves, being evil by nature, without having been corrupted."
},
{
"Article": "13",
"Title": "The Doctrine of God's Providence",
"Content": "We believe that this good God, after creating all things, did not abandon them to chance or fortune but leads and governs them according to his holy will, in such a way that nothing happens in this world without God's orderly arrangement. Yet God is not the author of, and cannot be charged with, the sin that occurs. For God's power and goodness are so great and incomprehensible that God arranges and does his works very well and justly even when the devils and the wicked act unjustly. We do not wish to inquire with undue curiosity into what God does that surpasses human understanding and is beyond our ability to comprehend. But in all humility and reverence we adore the just judgments of God, which are hidden from us, being content to be Christ's disciples, so as to learn only what God shows us in the Word, without going beyond those limits. This doctrine gives us unspeakable comfort since it teaches us that nothing can happen to us by chance but only by the arrangement of our gracious heavenly Father, who watches over us with fatherly care, sustaining all creatures under his lordship, so that not one of the hairs on our heads (for they are all numbered) nor even a little bird can fall to the ground without the will of our Father. (Matt. 10:29-30) In this thought we rest, knowing that God holds in check the devils and all our enemies, who cannot hurt us without divine permission and will. For that reason we reject the damnable error of the Epicureans, who say that God does not get involved in anything and leaves everything to chance."
},
{
"Article": "14",
"Title": "The Creation and Fall of Humanity",
"Content": "We believe that God created human beings from the dust of the earth and made and formed them in his image and likeness- good, just, and holy; able by their will to conform in all things to the will of God. But when they were in honor they did not understand it (Ps. 49:20) and did not recognize their excellence. But they subjected themselves willingly to sin and consequently to death and the curse, lending their ear to the word of the devil. For they transgressed the commandment of life, which they had received, and by their sin they separated themselves from God, who was their true life, having corrupted their entire nature. So they made themselves guilty and subject to physical and spiritual death, having become wicked, perverse, and corrupt in all their ways. They lost all their excellent gifts which they had received from God, and retained none of them except for small traces which are enough to make them inexcusable. Moreover, all the light in us is turned to darkness, as the Scripture teaches us: \"The light shines in the darkness, and the darkness did not overcome it.\" (John 1:5) Here John calls the human race \"darkness.\" Therefore we reject everything taught to the contrary concerning human free will, since humans are nothing but the slaves of sin and cannot do a thing unless it is given them from heaven. (John 3:27) For who can boast of being able to do anything good by oneself, since Christ says, \"No one can come to me unless drawn by the Father who sent me\"? (John 6:44) Who can glory in their own will when they understand that \"the mind that is set on the flesh is hostile to God\"? (Rom. 8:7) Who can speak of their own knowledge in view of the fact that \"those who are unspiritual do not receive the gifts of God's Spirit\"? (1 Cor. 2:14) In short, who can produce a single thought, knowing that we are not able to think a thing about ourselves, by ourselves, but that \"our competence is from God\"? (2 Cor. 3:5) And therefore, what the apostle says ought rightly to stand fixed and firm: God works within us both to will and to do according to his good pleasure. (Phil. 2:13) For there is no understanding nor will conforming to God's understanding and will apart from Christ's involvement, as he teaches us when he says, \"Apart from me you can do nothing.\" (John 15:5)"
},
{
"Article": "15",
"Title": "The Doctrine of Original Sin",
"Content": "We believe that by the disobedience of Adam original sin has been spread through the whole human race. (Rom. 5:12-13) It is a corruption of the whole human nature- an inherited depravity which even infects small infants in their mother's womb, and the root which produces in humanity every sort of sin. It is therefore so vile and enormous in God's sight that it is enough to condemn the human race, and it is not abolished or wholly uprooted even by baptism, seeing that sin constantly boils forth as though from a contaminated spring. Nevertheless, it is not imputed to God's children for their condemnation but is forgiven by his grace and mercy- not to put them to sleep but so that the awareness of this corruption might often make believers groan as they long to be set free from the body of this death. (Rom. 7:24) Therefore we reject the error of the Pelagians who say that this sin is nothing else than a matter of imitation."
},
{
"Article": "16",
"Title": "The Doctrine of Election",
"Content": "We believe that- all Adam's descendants having thus fallen into perdition and ruin by the sin of Adam- God showed himself to be as he is: merciful and just. God is merciful in withdrawing and saving from this perdition those who, in the eternal and unchangeable divine counsel, have been elected and chosen in Jesus Christ our Lord by his pure goodness, without any consideration of their works. God is just in leaving the others in their ruin and fall into which they plunged themselves."
},
{
"Article": "17",
"Title": "The Recovery of Fallen Humanity",
"Content": "We believe that our good God, by marvelous divine wisdom and goodness, seeing that Adam and Eve had plunged themselves in this manner into both physical and spiritual death and made themselves completely miserable, set out to find them, though they, trembling all over, were fleeing from God. And God comforted them, promising to give them his Son, born of a woman, (Gal. 4:4) to crush the head of the serpent, (Gen. 3:15) and to make them blessed."
},
{
"Article": "18",
"Title": "The Incarnation",
"Content": "So then we confess that God fulfilled the promise made to the early fathers and mothers by the mouth of the holy prophets when he sent the only and eternal Son of God into the world at the time appointed. The Son took the \"form of a slave\" and was made in \"human form,\" (Phil. 2:7) truly assuming a real human nature, with all its weaknesses, except for sin; being conceived in the womb of the blessed virgin Mary by the power of the Holy Spirit, without male participation. And Christ not only assumed human nature as far as the body is concerned but also a real human soul, in order to be a real human being. For since the soul had been lost as well as the body, Christ had to assume them both to save them both together. Therefore we confess (against the heresy of the Anabaptists who deny that Christ assumed human flesh from his mother) that Christ shared the very flesh and blood of children; (Heb. 2:14) being the fruit of the loins of David according to the flesh, (Acts 2:30) descended from David according to the flesh; (Rom. 1:3) the fruit of the womb of the virgin Mary; (Luke 1:42) born of a woman; (Gal. 4:4) the seed of David; (2 Tim. 2:8) the root of Jesse; (Rom. 15:12) descended from Judah, (Heb. 7:14) having descended from the Jews according to the flesh; descended from Abraham- having assumed descent from Abraham and Sarah, and was made like his brothers and sisters, yet without sin. (Heb. 2:17, Heb 4:15) In this way Christ is truly our Immanuel- that is: \"God with us.\" (Matt. 1:23)"
},
{
"Article": "19",
"Title": "The Two Natures of Christ",
"Content": "We believe that by being thus conceived the person of the Son has been inseparably united and joined together with human nature, in such a way that there are not two Sons of God, nor two persons, but two natures united in a single person, with each nature retaining its own distinct properties. Thus his divine nature has always remained uncreated, without beginning of days or end of life, (Heb. 7:3) filling heaven and earth. Christ's human nature has not lost its properties but continues to have those of a creature- it has a beginning of days; it is of a finite nature and retains all that belongs to a real body. And even though he, by his resurrection, gave it immortality, that nonetheless did not change the reality of his human nature; for our salvation and resurrection depend also on the reality of his body. But these two natures are so united together in one person that they are not even separated by his death. So then, what he committed to his Father when he died was a real human spirit which left his body. But meanwhile his divine nature remained united with his human nature even when he was lying in the grave; and his deity never ceased to be in him, just as it was in him when he was a little child, though for a while it did not so reveal itself. These are the reasons why we confess him to be true God and truly human- true God in order to conquer death by his power, and truly human that he might die for us in the weakness of his flesh."
},
{
"Article": "20",
"Title": "The Justice and Mercy of God in Christ",
"Content": "We believe that God- who is perfectly merciful and also very just- sent the Son to assume the nature in which the disobedience had been committed, in order to bear in it the punishment of sin by his most bitter passion and death. So God made known his justice toward his Son, who was charged with our sin, and he poured out his goodness and mercy on us, who are guilty and worthy of damnation, giving to us his Son to die, by a most perfect love, and raising him to life for our justification, in order that by him we might have immortality and eternal life."
},
{
"Article": "21",
"Title": "The Atonement",
"Content": "We believe that Jesus Christ is a high priest forever according to the order of Melchizedek- made such by an oath- and that he presented himself in our name before his Father, to appease his Father's wrath with full satisfaction by offering himself on the tree of the cross and pouring out his precious blood for the cleansing of our sins, as the prophets had predicted. For it is written that \"the punishment that made us whole\" was placed on the Son of God and that \"by his bruises we are healed.\" He was \"like a lamb that is led to the slaughter\"; he was \"numbered with the transgressors\" (Isa. 53:4-12) and condemned as a criminal by Pontius Pilate, though Pilate had declared that he was innocent. So he paid back what he had not stolen, (Ps. 69:4) and he suffered- \"the righteous for the unrighteous,\" (1 Pet. 3:18) in both his body and his soul- in such a way that when he sensed the horrible punishment required by our sins \"his sweat became like great drops of blood falling down on the ground.\" (Luke 22:44) He cried, \"My God, my God, why have you forsaken me?\" (Matt. 27:46) And he endured all this for the forgiveness of our sins. Therefore we rightly say with Paul that we know nothing \"except Jesus Christ, and him crucified\"; (1 Cor. 2:2) we \"regard everything as loss because of the surpassing value of knowing Christ Jesus [our] Lord.\" (Phil. 3:8) We find all comforts in his wounds and have no need to seek or invent any other means to reconcile ourselves with God than this one and only sacrifice, once made, which renders believers perfect forever. This is also why the angel of God called him Jesus- that is, \"Savior\"- because he would save his people from their sins. (Matt. 1:21)"
},
{
"Article": "22",
"Title": "The Righteousness of Faith",
"Content": "We believe that for us to acquire the true knowledge of this great mystery the Holy Spirit kindles in our hearts a true faith that embraces Jesus Christ, with all his merits, and makes him its own, and no longer looks for anything apart from him. For it must necessarily follow that either all that is required for our salvation is not in Christ or, if all is in him, then those who have Christ by faith have his salvation entirely. Therefore, to say that Christ is not enough but that something else is needed as well is a most enormous blasphemy against God- for it then would follow that Jesus Christ is only half a Savior. And therefore we justly say with Paul that we are justified \"by faith alone\" or \"by faith apart from works.\" (Rom. 3:28) However, we do not mean, properly speaking, that it is faith itself that justifies us- for faith is only the instrument by which we embrace Christ, our righteousness. But Jesus Christ is our righteousness in making available to us all his merits and all the holy works he has done for us and in our place. And faith is the instrument that keeps us in communion with him and with all his benefits. When those benefits are made ours, they are more than enough to absolve us of our sins."
},
{
"Article": "23",
"Title": "The Justification of Sinners",
"Content": "We believe that our blessedness lies in the forgiveness of our sins because of Jesus Christ, and that in it our righteousness before God is contained, as David and Paul teach us when they declare those people blessed to whom God grants righteousness apart from works. (Ps. 32:1, Rom. 4:6) And the same apostle says that we are \"justified by his grace as a gift, through the redemption that is in Christ Jesus.\" (Rom. 3:24) And therefore we cling to this foundation, which is firm forever, giving all glory to God, humbling ourselves, and recognizing ourselves as we are; not claiming a thing for ourselves or our merits and leaning and resting on the sole obedience of Christ crucified, which is ours when we believe in him. That is enough to cover all our sins and to make us confident, freeing the conscience from the fear, dread, and terror of God's approach, without doing what our first parents, Adam and Eve, did, who trembled as they tried to cover themselves with fig leaves. In fact, if we had to appear before God relying- no matter how little- on ourselves or some other creature, then, alas, we would be swallowed up. Therefore everyone must say with David: \"[Lord,] do not enter into judgment with your servant, for no one living is righteous before you.\" (Ps. 143:2)"
},
{
"Article": "24",
"Title": "The Sanctification of Sinners",
"Content": "We believe that this true faith, produced in us by the hearing of God's Word and by the work of the Holy Spirit, regenerates us and makes us new creatures, (2 Cor. 5:17) causing us to live a new life (Rom. 6:4) and freeing us from the slavery of sin. Therefore, far from making people cold toward living in a pious and holy way, this justifying faith, quite to the contrary, so works within them that apart from it they will never do a thing out of love for God but only out of love for themselves and fear of being condemned. So then, it is impossible for this holy faith to be unfruitful in a human being, seeing that we do not speak of an empty faith but of what Scripture calls \"faith working through love,\" (Gal. 5:6) which moves people to do by themselves the works that God has commanded in the Word. These works, proceeding from the good root of faith, are good and acceptable to God, since they are all sanctified by God's grace. Yet they do not count toward our justification- for by faith in Christ we are justified, even before we do good works. Otherwise they could not be good, any more than the fruit of a tree could be good if the tree is not good in the first place. So then, we do good works, but not for merit- for what would we merit? Rather, we are indebted to God for the good works we do, and not God to us, since God \"is at work in [us], enabling [us] both to will and to work for his good pleasure\" (Phil. 2:13) - thus keeping in mind what is written: \"When you have done all that you were ordered to do, say, 'We are worthless slaves; we have done only what we ought to have done.'\" (Luke 17:10) Yet we do not wish to deny that God rewards good works- but it is by grace that God crowns these gifts. Moreover, although we do good works we do not base our salvation on them; for we cannot do any work that is not defiled by our flesh and also worthy of punishment. And even if we could point to one, memory of a single sin is enough for God to reject that work. So we would always be in doubt, tossed back and forth without any certainty, and our poor consciences would be tormented constantly if they did not rest on the merit of the suffering and death of our Savior."
},
{
"Article": "25",
"Title": "The Fulfillment of the Law",
"Content": "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 the will of God."
},
{
"Article": "26",
"Title": "The Intercession of Christ",
"Content": "We believe that we have no access to God except through the one and only Mediator and Intercessor, \"Jesus Christ the righteous,\" (1 John 2:1) who therefore was made human, uniting together the divine and human natures, so that we human beings might have access to the divine Majesty. Otherwise we would have no access. But this Mediator, whom the Father has appointed between himself and us, ought not terrify us by his greatness, so that we have to look for another one, according to our fancy. For neither in heaven nor among the creatures on earth is there anyone who loves us more than Jesus Christ does. Although he was \"in the form of God,\" Christ nevertheless \"emptied himself,\" taking \"human form\" and \"the form of a slave\" for us; (Phil. 2:6-8) and he made himself \"like his brothers and sisters in every respect.\" (Heb. 2:17) Suppose we had to find another intercessor. Who would love us more than he who gave his life for us, even though \"we were enemies\"? (Rom. 5:10) And suppose we had to find one who has prestige and power. Who has as much of these as he who is seated at the right hand of the Father, (Rom. 8:34, Heb. 1:3) and who has \"all authority in heaven and on earth\"? (Matt. 28:18) And who will be heard more readily than God's own dearly beloved Son? So, the practice of honoring the saints as intercessors in fact dishonors them because of its misplaced faith. That was something the saints never did nor asked for, but which in keeping with their duty, as appears from their writings, they consistently refused. We should not plead here that we are unworthy- for it is not a question of offering our prayers on the basis of our own dignity but only on the basis of the excellence and dignity of Jesus Christ, whose righteousness is ours by faith. Since the apostle for good reason wants us to get rid of this foolish fear- or rather, this unbelief- he says to us that Jesus Christ was made like \"his brothers and sisters in every respect, so that he might be a merciful and faithful high priest\" to purify the sins of the people. (Heb. 2:17) For since he suffered, being tempted, he is also able to help those who are tempted. (Heb. 2:18) And further, to encourage us more to approach him he says, \"Since, then, we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need.\" (Heb. 4:14-16) The same apostle says that we \"have confidence to enter the sanctuary by the blood of Jesus.\" \"Let us approach with a true heart in full assurance of faith....\" (Heb. 10:19, Heb. 10:22) Likewise, Christ \"holds his priesthood permanently.... Consequently, he is able for all time to save those who approach God through him, since he always lives to make intercession for them.\" (Heb. 7:24-25) What more do we need? For Christ himself declares: \"I am the way, and the truth, and the life. No one comes to the Father except through me.\" (John 14:6) Why should we seek another intercessor? Since it has pleased God to give us the Son as our Intercessor. let us not leave him for another- or rather seek, without ever finding. For, when giving Christ to us, God knew well that we were sinners. Therefore, in following the command of Christ we call on the heavenly Father through Christ, our only Mediator, as we are taught by the Lord's Prayer, being assured that we shall obtain all we ask of the Father in his name."
},
{
"Article": "27",
"Title": "The Holy Catholic Church",
"Content": "We believe and confess one single catholic or universal church- a holy congregation and gathering of true Christian believers, awaiting their entire salvation in Jesus Christ, being washed by his blood, and sanctified and sealed by the Holy Spirit. This church has existed from the beginning of the world and will last until the end, as appears from the fact that Christ is eternal King who cannot be without subjects. And this holy church is preserved by God against the rage of the whole world, even though for a time it may appear very small to human eyes- as though it were snuffed out. For example, during the very dangerous time of Ahab the Lord preserved for himself seven thousand who did not bend their knees to Baal. (1 Kings 19:18) And so this holy church is not confined, bound, or limited to a certain place or certain people. But it is spread and dispersed throughout the entire world, though still joined and united in heart and will, in one and the same Spirit, by the power of faith."
},
{
"Article": "28",
"Title": "The Obligations of Church Members",
"Content": "We believe that since this holy assembly and congregation is the gathering of those who are saved and there is no salvation apart from it, people ought not to withdraw from it, content to be by themselves, regardless of their status or condition. But all people are obliged to join and unite with it, keeping the unity of the church by submitting to its instruction and discipline, by bending their necks under the yoke of Jesus Christ, and by serving to build up one another, according to the gifts God has given them as members of each other in the same body. And to preserve this unity more effectively, it is the duty of all believers, according to God's Word, to separate themselves from those who do not belong to the church, in order to join this assembly wherever God has established it, even if civil authorities and royal decrees forbid and death and physical punishment result. And so, all who withdraw from the church or do not join it act contrary to God's ordinance."
},
{
"Article": "29",
"Title": "The Marks of the True Church",
"Content": "We believe that we ought to discern diligently and very carefully, by the Word of God, what is the true church- for all sects in the world today claim for themselves the name of \"the church.\" We are not speaking here of the company of hypocrites who are mixed among the good in the church and who nonetheless are not part of it, even though they are physically there. But we are speaking of distinguishing the body and fellowship of the true church from all sects that call themselves \"the church.\" The true church can be recognized if it has the following marks: The church engages in the pure preaching of the gospel; it makes use of the pure administration of the sacraments as Christ instituted them; it practices church discipline for correcting faults. In short, it governs itself according to the pure Word of God, rejecting all things contrary to it and holding Jesus Christ as the only Head. By these marks one can be assured of recognizing the true church- and no one ought to be separated from it. As for those who can belong to the church, we can recognize them by the distinguishing marks of Christians: namely by faith, and by their fleeing from sin and pursuing righteousness, once they have received the one and only Savior, Jesus Christ. They love the true God and their neighbors, without turning to the right or left, and they crucify the flesh and its works. Though great weakness remains in them, they fight against it by the Spirit all the days of their lives, appealing constantly to the blood, suffering, death, and obedience of the Lord Jesus, in whom they have forgiveness of their sins, through faith in him. As for the false church, it assigns more authority to itself and its ordinances than to the Word of God; it does not want to subject itself to the yoke of Christ; it does not administer the sacraments as Christ commanded in his Word; it rather adds to them or subtracts from them as it pleases; it bases itself on humans, more than on Jesus Christ; it persecutes those who live holy lives according to the Word of God and who rebuke it for its faults, greed, and idolatry. These two churches are easy to recognize and thus to distinguish from each other."
},
{
"Article": "30",
"Title": "The Government of the Church",
"Content": "We believe that this true church ought to be governed according to the spiritual order that our Lord has taught us in his Word. There should be ministers or pastors to preach the Word of God and administer the sacraments. There should also be elders and deacons, along with the pastors, to make up the council of the church. By this means true religion is preserved; true doctrine is able to take its course; and evil people are corrected spiritually and held in check, so that also the poor and all the afflicted may be helped and comforted according to their need. By this means everything will be done well and in good order in the church, when such persons are elected who are faithful and are chosen according to the rule that Paul gave to Timothy. (1 Tim. 3)"
},
{
"Article": "31",
"Title": "The Officers of the Church",
"Content": "We believe that ministers of the Word of God, elders, and deacons ought to be chosen to their offices by a legitimate election of the church, with prayer in the name of the Lord, and in good order, as the Word of God teaches. So all must be careful not to push themselves forward improperly, but must wait for God's call, so that they may be assured of their calling and be certain that they are chosen by the Lord. As for the ministers of the Word, they all have the same power and authority, no matter where they may be, since they are all servants of Jesus Christ, the only universal bishop, and the only head of the church. Moreover, to keep God's holy order from being violated or despised, we say that everyone ought, as much as possible, to hold the ministers of the Word and elders of the church in special esteem, because of the work they do, and be at peace with them, without grumbling, quarreling, or fighting."
},
{
"Article": "32",
"Title": "The Order and Discipline of the Church",
"Content": "We also believe that although it is useful and good for those who govern the churches to establish and set up a certain order among themselves for maintaining the body of the church, they ought always to guard against deviating from what Christ, our only Master, has ordained for us. Therefore we reject all human innovations and all laws imposed on us, in our worship of God, which bind and force our consciences in any way. So we accept only what is proper to maintain harmony and unity and to keep all in obedience to God. To that end excommunication, with all it involves, according to the Word of God, is required."
},
{
"Article": "33",
"Title": "The Sacraments",
"Content": "We believe that our good God, mindful of our crudeness and weakness, has ordained sacraments for us to seal his promises in us, to pledge good will and grace toward us, and also to nourish and sustain our faith. God has added these to the Word of the gospel to represent better to our external senses both what God enables us to understand by the Word and what he does inwardly in our hearts, confirming in us the salvation he imparts to us. For they are visible signs and seals of something internal and invisible, by means of which God works in us through the power of the Holy Spirit. So they are not empty and hollow signs to fool and deceive us, for their truth is Jesus Christ, without whom they would be nothing. Moreover, we are satisfied with the number of sacraments that Christ our Master has ordained for us. There are only two: the sacrament of baptism and the Holy Supper of Jesus Christ."
},
{
"Article": "34",
"Title": "The Sacrament of Baptism",
"Content": "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, Christ 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 wholly belong to him whose mark and sign we bear. Baptism also witnesses to us that God, being our gracious Father, will be our God forever. Therefore Christ has commanded that all those who belong to him be baptized with pure water \"in the name of the Father and of the Son and of the Holy Spirit.\" (Matt. 28:19) In this way God 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 bodies of those who are baptized when it is sprinkled on them, 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 self\" and stripping off the \"old self with its practices.\" (Col. 3:9-10) 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 reject 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.\" (Col. 2:11)"
},
{
"Article": "35",
"Title": "The Sacrament of the Lord's Supper",
"Content": "We believe and confess that our Savior Jesus Christ has ordained and instituted the sacrament of the Holy Supper to nourish and sustain those who are already regenerated and ingrafted into his family, which is his church. Now those who are born again have two lives in them. The one is physical and temporal- they have it from the moment of their first birth, and it is common to all. The other is spiritual and heavenly, and is given them in their second birth- it comes through the Word of the gospel in the communion of the body of Christ; and this life is common to God's elect only. Thus, to support the physical and earthly life God has prescribed for us an appropriate earthly and material bread, which is as common to all people as life itself. But to maintain the spiritual and heavenly life that belongs to believers, God has sent a living bread that came down from heaven: namely Jesus Christ, who nourishes and maintains the spiritual life of believers when eaten- that is, when appropriated and received spiritually by faith. To represent to us this spiritual and heavenly bread Christ has instituted an earthly and visible bread as the sacrament of his body and wine as the sacrament of his blood. He did this to testify to us that just as truly as we take and hold the sacrament in our hands and eat and drink it with our mouths, by which our life is then sustained, so truly we receive into our souls, for our spiritual life, the true body and true blood of Christ, our only Savior. We receive these by faith, which is the hand and mouth of our souls. Now it is certain that Jesus Christ did not prescribe his sacraments for us in vain, since he works in us all he represents by these holy signs, although the manner in which he does it goes beyond our understanding and is incomprehensible to us, just as the operation of God's Spirit is hidden and incomprehensible. Yet we do not go wrong when we say that what is eaten is Christ's own natural body and what is drunk is his own blood- but the manner in which we eat it is not by the mouth, but by the Spirit through faith. In that way Jesus Christ remains always seated at the right hand of God the Father in heaven- but he never refrains on that account to communicate himself to us through faith. This banquet is a spiritual table at which Christ communicates himself to us with all his benefits. At that table he makes us enjoy himself as much as the merits of his suffering and death, as he nourishes, strengthens, and comforts our poor, desolate souls by the eating of his flesh, and relieves and renews them by the drinking of his blood. Moreover, though the sacraments and what they signify are joined together, not all receive both of them. The wicked certainly take the sacrament, to their condemnation, but do not receive the truth of the sacrament, just as Judas and Simon the Sorcerer both indeed received the sacrament, but not Christ, who was signified by it. He is communicated only to believers. Finally, with humility and reverence we receive the holy sacrament in the gathering of God's people, as we engage together, with thanksgiving, in a holy remembrance of the death of Christ our Savior, and as we thus confess our faith and Christian religion. Therefore none should come to this table without examining themselves carefully, lest by eating this bread and drinking this cup they \"eat and drink judgment against themselves.\" (1 Cor. 11:29) In short, by the use of this holy sacrament we are moved to a fervent love of God and our neighbors. Therefore we reject as desecrations of the sacraments all the muddled ideas and condemnable inventions that people have added and mixed in with them. And we say that we should be content with the procedure that Christ and the apostles have taught us and speak of these things as they have spoken of them."
},
{
"Article": "36",
"Title": "The Civil Government",
"Content": "We believe that because of the depravity of the human race, our good God has ordained kings, princes, and civil officers. God wants the world to be governed by laws and policies so that human lawlessness may be restrained and that everything may be conducted in good order among human beings. For that purpose God has placed the sword in the hands of the government, to punish evil people and protect the good."
},
{
"Article": "37",
"Title": "The Last Judgement",
"Content": "Finally we believe, according to God's Word, that when the time appointed by the Lord is come (which is unknown to all creatures) and the number of the elect is complete, our Lord Jesus Christ will come from heaven, bodily and visibly, as he ascended, with great glory and majesty, to declare himself the judge of the living and the dead. He will burn this old world, in fire and flame, in order to cleanse it. Then all human creatures will appear in person before the great judge- men, women, and children, who have lived from the beginning until the end of the world. They will be summoned there \"with the archangel's call and with the sound of God's trumpet.\" (1 Thess. 4:16) For all those who died before that time will be raised from the earth, their spirits being joined and united with their own bodies in which they lived. And as for those who are still alive, they will not die like the others but will be changed \"in the twinkling of an eye\" from perishable to imperishable. (1 Cor. 15:51-53) Then the books (that is, the consciences) will be opened, and the dead will be judged according to the things they did in the world, (Rev. 20:12) whether good or evil. Indeed, all people will give account of all the idle words they have spoken, (Matt. 12:36) which the world regards as only playing games. And then the secrets and hypocrisies of all people will be publicly uncovered in the sight of all. Therefore, with good reason the thought of this judgment is horrible and dreadful to wicked and evil people. But it is very pleasant and a great comfort to the righteous and elect, since their total redemption will then be accomplished. They will then receive the fruits of their labor and of the trouble they have suffered; their innocence will be openly recognized by all; and they will see the terrible vengeance that God will bring on the evil ones who tyrannized, oppressed, and tormented them in this world. The evil ones will be convicted by the witness of their own consciences, and shall be made immortal- but only to be tormented in \"the eternal fire prepared for the devil and his angels.\" (Matt. 25:41) In contrast, the faithful and elect will be crowned with glory and honor. The Son of God will profess their names (Matt. 10:32) before God his Father and the holy and elect angels; all tears will be wiped from their eyes; (Rev. 7:17) and their cause- at present condemned as heretical and evil by many judges and civil officers- will be acknowledged as the cause of the Son of God. And as a gracious reward the Lord will make them possess a glory such as the human heart could never imagine. So we look forward to that great day with longing in order to enjoy fully the promises of God in Christ Jesus, our Lord."
}
]
}
Confessio/data/canons_of_dort.json
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{
"Metadata": {
"Title": "Canons of Dort",
"AlternativeTitles": [
"Canons of Dordrecht",
"The Decision of the Synod of Dort on the Five Main Points of Doctrine in Dispute in the Netherlands"
],
"Year": "1619",
"Authors": [
"Synod of Dort"
],
"Location": "Dordrecht, Netherlands",
"OriginalLanguage": null,
"OriginStory": "The canons are the judgment of the Synod against the Remonstrance",
"SourceUrl": "http://apostles-creed.org/wp-content/uploads/2014/07/canons-of-dort.pdf",
"SourceAttribution": "Public Domain",
"CreedFormat": "Confession"
},
"Data": [
{
"Chapter": "1",
"Title": "Of Divine Predestination",
"Sections": [
{
"Section": "A1",
"Content": "As all men have sinned in Adam, lie under the curse, and are deserving of eternal death, God would have done no injustice by leaving them all to perish, and delivering them over to condemnation on account of sin, according to the words of the apostle, \"that every mouth may be stopped, and all the world may become guilty before God\" (Rom. 3:19). And verse 23: \"For all have sinned, and come short of the glory of God.\" And Romans 6:23: \"For the wages of sin is death\"."
},
{
"Section": "A2",
"Content": "But in this the love of God was manifested, that He sent His only begotten Son into the world, that whosoever believeth on Him should not perish, but have everlasting life. \"In this was manifested the love of God toward us, because that God sent His only begotten Son into the world, that we might live through Him\" (1 John 4:9). \"For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life\" (John 3:16)."
},
{
"Section": "A3",
"Content": "And that men may be brought to believe, God mercifully sends the messengers of these most joyful tidings to whom He will and at what time He pleaseth; by whose ministry men are called to repentance and faith in Christ crucified. \"How then shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent?\" (Rom. 10:14-15)."
},
{
"Section": "A4",
"Content": "The wrath of God abideth upon those who believe not this gospel. But such as receive it, and embrace Jesus the Savior by a true and living faith, are by Him delivered from the wrath of God and from destruction, and have the gift of eternal life conferred upon them."
},
{
"Section": "A5",
"Content": "The cause or guilt of this unbelief, as well as of all other sins, is no wise in God, but in man himself; whereas faith in Jesus Christ and salvation through Him is the free gift of God, as it is written: \"For by grace are ye saved through faith; and that not of yourselves: it is the gift of God\" (Eph. 2:8). \"For unto you it is given in the behalf of Christ, not only to believe on Him,\" etc. (Phil. 1:29)."
},
{
"Section": "A6",
"Content": "That some receive the gift of faith from God and others do not receive it proceeds from God's eternal decree, for \"known unto God are all His works from the beginning of the world\" (Acts 15:18). \"Who worketh all things after the counsel of His own will\" (Eph. 1:11). According to which decree, He graciously softens the hearts of the elect, however obstinate, and inclines them to believe, while He leaves the non-elect in His just judgment to their own wickedness and obduracy. And herein is especially displayed the profound, the merciful, and at the same time the righteous discrimination between men, equally involved in ruin; or that decree of election and reprobation revealed in the Word of God, which though men of perverse, impure and unstable minds wrest to their own destruction, yet to holy and pious souls affords unspeakable consolation."
},
{
"Section": "A7",
"Content": "Election is the unchangeable purpose of God, whereby, before the foundation of the world, He hath out of mere grace, according to the sovereign good pleasure of His own will, chosen, from the whole human race, which had fallen through their own fault from their primitive state of rectitude into sin and destruction, a certain number of persons to redemption in Christ, whom He from eternity appointed the Mediator and Head of the elect, and the foundation of salvation.\n\nThis elect number, though by nature neither better nor more deserving than others, but with them involved in one common misery, God hath decreed to give to Christ, to be saved by Him, and effectually to call and draw them to His communion by His Word and Spirit, to bestow upon them true faith, justification and sanctification; and having powerfully preserved them in the fellowship of His Son, finally, to glorify them for the demonstration of His mercy and for the praise of His glorious grace, as it is written: \"According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love: having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in the beloved\" (Eph. 1:4-6). And elsewhere: \"Whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified them He also glorified\" (Rom. 8:30)."
},
{
"Section": "A8",
"Content": "There are not various decrees of election, but one and the same decree respecting all those who shall be saved, both under the Old and New Testament; since the Scripture declares the good pleasure, purpose and counsel of the divine will to be one, according to which He hath chosen us from eternity, both to grace and glory, to salvation and the way of salvation, which He hath ordained that we should walk therein."
},
{
"Section": "A9",
"Content": "This election was not founded upon foreseen faith, and the obedience of faith, holiness, or any other good quality or disposition in man, as the prerequisite, cause or condition on which it depended; but men are chosen to faith and to the obedience of faith, holiness, etc.; therefore election is the fountain of every saving good, from which proceeds faith, holiness, and the other gifts of salvation, and finally eternal life itself, as its fruits and effects, according to that of the apostle: \"He hath chosen us [not because we were but] that we should be holy, and without blame, before Him in love\" (Eph. 1:4)."
},
{
"Section": "A10",
"Content": "The good pleasure of God is the sole cause of this gracious election, which doth not consist herein, that out of all possible qualities and actions of men God has chosen some as a condition of salvation; but that He was pleased out of the common mass of sinners to adopt some certain persons as a peculiar people to Himself, as it is written, \"For the children being not yet born, neither having done any good or evil,\" etc., it was said (namely to Rebecca): \"The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated\" (Rom. 9:11-13). \"And as many as were ordained to eternal life believed\" (Acts 13:48)."
},
{
"Section": "A11",
"Content": "And as God Himself is most wise, unchangeable, omniscient and omnipotent, so the election made by Him can neither be interrupted nor changed, recalled or annulled; neither can the elect be cast away, nor their number diminished."
},
{
"Section": "A12",
"Content": "The elect in due time, though in various degrees and in different measures, attain the assurance of this their eternal and unchangeable election, not by inquisitively prying into the secret and deep things of God, but by observing in themselves, with a spiritual joy and holy pleasure, the infallible fruits of election pointed out in the Word of God - such as a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, etc."
},
{
"Section": "A13",
"Content": "The sense and certainty of this election afford to the children of God additional matter for daily humiliation before Him, for adoring the depth of His mercies, for cleansing themselves, and rendering grateful returns of ardent love to Him, who first manifested so great love towards them. The consideration of this doctrine of election is so far from encouraging remissness in the observance of the divine commands or from sinking men in carnal security, that these, in the just judgment of God, are the usual effects of rash presumption or of idle and wanton trifling with the grace of election in those who refuse to walk in the ways of the elect."
},
{
"Section": "A14",
"Content": "As the doctrine of divine election by the most wise counsel of God was declared by the prophets, by Christ Himself, and by the apostles, and is clearly revealed in the Scriptures, both of the Old and New Testament, so it is still to be published in due time and place in the Church of God, for which it was peculiarly designed, provided it be done with reverence, in the spirit of discretion and piety, for the glory of God's most holy Name, and for enlivening and comforting His people, without vainly attempting to investigate the secret ways of the Most High. \"For I have not shunned to declare unto you all the counsel of God\" (Acts 20:27); \"O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counsellor?\" (Rom. 11:33-34); \"For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith\" (Rom. 12:3); \"Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of His counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us\" (Heb. 6:17-18)."
},
{
"Section": "A15",
"Content": "What peculiarly tends to illustrate and recommend to us the eternal and unmerited grace of election, is the express testimony of sacred Scripture that not all, but some only are elected, while others are passed by in the eternal decree; whom God, out of His sovereign, most just, irreprehensible and unchangeable good pleasure, hath decreed to leave in the common misery into which they have wilfully plunged themselves, and not to bestow upon them saving faith and the grace of conversion; but permitting them in His just judgment to follow their own ways, at last for the declaration of His justice, to condemn and perish them forever, not only on account of their unbelief, but also for all their other sins. And this is the decree of reprobation which by no means makes God the author of sin (the very thought of which is blasphemy), but declares Him to be an awful, irreprehensible, and righteous Judge and avenger thereof."
},
{
"Section": "A16",
"Content": "Those who do not yet experience a lively faith in Christ, an assured confidence of soul, peace of conscience, an earnest endeavor after filial obedience, and glorying in God through Christ, efficaciously wrought in them, and do nevertheless persist in the use of the means which God hath appointed for working these graces in us, ought not to be alarmed at the mention of reprobation, nor to rank themselves among the reprobate, but diligently to persevere in the use of means, and with ardent desires devoutly and humbly to wait for a season of richer grace. Much less cause have they to be terrified by the doctrine of reprobation, who, though they seriously desire to be turned to God, to please Him only, and to be delivered from the body of death, cannot yet reach that measure of holiness and faith to which they aspire; since a merciful God has promised that He will not quench the smoking flax nor break the bruised reed. But this doctrine is justly terrible to those, who, regardless of God and of the Savior Jesus Christ, have wholly given themselves up to the cares of the world and the pleasures of the flesh, so long as they are not seriously converted to God."
},
{
"Section": "A17",
"Content": "Since we are to judge of the will of God from His Word which testifies that the children of believers are holy, not by nature, but in virtue of the covenant of grace, in which they, together with the parents, are comprehended, godly parents have no reason to doubt of the election and salvation of their children whom it pleaseth God to call out of this life in their infancy."
},
{
"Section": "A18",
"Content": "To those who murmur at the free grace of election and just severity of reprobation, we answer with the apostle: \"Nay but, O man, who art thou that repliest against God?\" (Rom. 9:20), and quote the language of our Savior: \"Is it not lawful for Me to do what I will with Mine own?\" (Matt. 20:15). And therefore with holy adoration of these mysteries, we exclaim in the words of the apostle: \"O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counsellor? Or who hath first given to Him, and it shall be recompensed unto him again? For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen\" (Rom. 11:33- 36)."
},
{
"Section": "R1",
"Content": "That the will of God to save those who would believe and would persevere in faith and in the obedience of faith, is the whole and entire decree of election unto salvation, and that nothing else concerning this decree has been revealed in God's Word.\n\nFor these deceive the simple and plainly contradict the Scriptures which declare that God will not only save those who will believe, but that He has also from eternity chosen certain particular persons to whom above others He in time will grant both faith in Christ and perseverance, as it is written: \"I have manifested Thy Name unto the men which Thou gavest Me out of the world\" (John 17:6). \"And as many as were ordained to eternal life believed\" (Acts 13:48). And: \"According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love\" (Eph. 1:4)."
},
{
"Section": "R2",
"Content": "That there are various kinds of election of God unto eternal life: the one general and indefinite, the other particular and definite; and that the latter in turn is either incomplete, revocable, nondecisive and conditional, or complete, irrevocable, decisive and absolute. Likewise: that there is one election unto faith and another unto salvation, so that election can be unto justifying faith without being a decisive election unto salvation.\n\nFor this is a fancy of men's minds, invented regardless of the Scriptures, whereby the doctrine of election is corrupted, and this golden chain of our salvation is broken: \"Moreover whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified\" (Rom. 8:30)."
},
{
"Section": "R3",
"Content": "That the good pleasure and purpose of God, of which Scripture makes mention in the doctrine of election, does not consist in this, that God chose certain persons rather than others, but in this, that He chose out of all possible conditions (among which are also the works of the law), or out of the whole order of things, the act of faith which from its very nature is undeserving, as well as its incomplete obedience, as a condition of salvation, and that He would graciously consider this in itself as a complete obedience and count it worthy of the reward of eternal life\n\nFor by this injurious error the pleasure of God and the merits of Christ are made of none effect, and men are drawn away by useless questions from the truth of gracious justification and from the simplicity of Scripture, and this declaration of the apostle is charged as untrue: \"Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began\" (2 Tim. 1:9)."
},
{
"Section": "R4",
"Content": "That in the election unto faith this condition is beforehand demanded, namely, that man should use the light of nature aright, be pious, humble, meek, and fit for eternal life, as if on these things election were in any way dependent\n\nFor this savors of the teaching of Pelagius, and is opposed to the doctrine of the apostle, when he writes: \"Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus: that in the ages to come He might show the exceeding riches of His grace in His kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast\" (Eph. 2:3-9)."
},
{
"Section": "R5",
"Content": "That the incomplete and non-decisive election of particular persons to salvation occurred because of a foreseen faith, conversion, holiness, godliness, which either began or continued for some time; but that the complete and decisive election occurred because of foreseen perseverance unto the end in faith, conversion, holiness and godliness; and that this is the gracious and evangelical worthiness for the sake of which he who is chosen is more worthy than he who is not chosen; and that therefore faith, the obedience of faith, holiness, godliness and perseverance are not fruits of the unchangeable election unto glory, but are conditions, which, being required beforehand, were foreseen as being met by those who will be fully elected, and are causes without which the unchangeable election to glory does not occur.\n\nThis is repugnant to the entire Scripture which constantly inculcates this and similar declarations: Election is not out of works, but of Him that calleth. \"That the purpose of God according to election might stand, not of works, but of Him that calleth\" (Rom. 9:11). \"And as many as were ordained to eternal life believed\" (Acts 13:48). \"He hath chosen us in Him before the foundation of the world, that we should be holy\" (Eph. 1:4). \"Ye have not chosen Me, but I have chosen you\" (John 15:16). \"But if it be of works, then is it no more grace\" (Rom. 11:6). \"Herein is love, not that we loved God, but that He loved us, and sent His Son\" (1 John 4:10)."
},
{
"Section": "R6",
"Content": "That not every election unto salvation is unchangeable, but that some of the elect, any decree of God notwithstanding, can yet perish and do indeed perish.\n\nBy which gross error they make God to be changeable, and destroy the comfort which the godly obtain out of the firmness of their election, and contradict the Holy Scripture which teaches that the elect cannot be led astray: \"Insomuch that, if it were possible, they shall deceive the very elect\" (Matt. 24:24); that Christ does not lose those whom the Father gave Him: \"And this is the Father's will which hath sent Me, that of all which He hath given Me I should lose nothing\" (John 6:39); and that God hath also glorified those whom He foreordained, called and justified: \"Moreover whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified\" (Rom. 8:30)."
},
{
"Section": "R7",
"Content": "That there is in this life no fruit and no consciousness of the unchangeable election to glory, nor any certainty, except that which depends on a changeable and uncertain condition.\n\nFor not only is it absurd to speak of an uncertain certainty, but also contrary to the experience of the saints, who by virtue of the consciousness of their election rejoice with the apostle and praise this favor of God, Ephesians 1; who according to Christ's admonition rejoice with His disciples that their names are written in heaven, \"but rather rejoice, because your names are written in heaven\" (Luke 10:20); who also place the consciousness of their election over against the fiery darts of the devil, asking: \"Who shall lay any thing to the charge of God's elect?\" (Rom. 8:33)."
},
{
"Section": "R8",
"Content": "That God, simply by virtue of His righteous will, did not decide either to leave anyone in the fall of Adam and in the common state of sin and condemnation, or to pass anyone by in the communication of grace which is necessary for faith and conversion.\n\nFor this is firmly decreed: \"Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth\" (Rom. 9:18). And also this: \"It is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given\" (Matt. 13:11). Likewise: \"I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in Thy sight\" (Matt. 11:25-26)."
},
{
"Section": "R9",
"Content": "That the reason why God sends the gospel to one people rather than to another is not merely and solely the good pleasure of God, but rather the fact that one people is better and worthier than another to whom the gospel is not communicated.\n\nFor this Moses denies, addressing the people of Israel as follows: \"Behold, the heaven and the heaven of heavens is the LORD'S thy God, the earth also, with all that therein is. Only the LORD had a delight in thy fathers to love them, and He chose their seed after them, even you above all people, as it is this day\" (Deut. 10:14-15). And Christ said: \"Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes\" (Matt. 11:21)."
}
]
},
{
"Chapter": "2",
"Title": "Of the Death of Christ and the Redemption of Men Thereby",
"Sections": [
{
"Section": "A1",
"Content": "God is not only supremely merciful, but also supremely just. And His justice requires (as He hath revealed Himself in His Word), that our sins committed against His infinite majesty should be punished, not only with temporal, but with eternal punishment, both in body and soul; which we cannot escape unless satisfaction be made to the justice of God."
},
{
"Section": "A2",
"Content": "Since therefore we are unable to make that satisfaction in our own persons or to deliver ourselves from the wrath of God, He hath been pleased in His infinite mercy to give His only begotten Son, for our surety, who was made sin, and became a curse for us and in our stead, that He might make satisfaction to divine justice on our behalf."
},
{
"Section": "A3",
"Content": "The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin, and is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world."
},
{
"Section": "A4",
"Content": "This death derives its infinite value and dignity from these considerations because the person who submitted to it was not only really man and perfectly holy, but also the only begotten Son of God, of the same eternal and infinite essence with the Father and the Holy Spirit, which qualifications were necessary to constitute Him a Savior for us; and because it was attended with a sense of the wrath and curse of God due to us for sin."
},
{
"Section": "A5",
"Content": "Moreover, the promise of the gospel is, that whosoever believeth in Christ crucified, shall not perish, but have everlasting life. This promise, together with the command to repent and believe, ought to be declared and published to all nations, and to all persons promiscuously and without distinction, to whom God out of His good pleasure sends the gospel."
},
{
"Section": "A6",
"Content": "And whereas many who are called by the gospel do not repent nor believe in Christ, but perish in unbelief, this is not owing to any defect or insufficiency in the sacrifice offered by Christ upon the cross, but is wholly to be imputed to themselves."
},
{
"Section": "A7",
"Content": "But as many as truly believe, and are delivered and saved from sin and destruction through the death of Christ, are indebted for this benefit solely to the grace of God, given them in Christ from everlasting, and not to any merit of their own."
},
{
"Section": "A8",
"Content": "For this was the sovereign counsel, and most gracious will and purpose of God the Father, that the quickening and saving efficacy of the most precious death of His Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation: that is, it was the will of God, that Christ by the blood of the cross, whereby He confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation and given to Him by the Father; that He should confer upon them faith, which together with all the other saving gifts of the Holy Spirit, He purchased for them by His death; should purge them from all sin, both original and actual, whether committed before or after believing; and having faithfully preserved them even to the end, should at last bring them free from every spot and blemish to the enjoyment of glory in His own presence forever."
},
{
"Section": "A9",
"Content": "This purpose proceeding from everlasting love towards the elect has from the beginning of the world to this day been powerfully accomplished, and will henceforward still continue to be accomplished, notwithstanding all the ineffectual opposition of the gates of hell, so that the elect in due time may be gathered together into one, and that there never may be wanting a church composed of believers, the foundation of which is laid in the blood of Christ, which may steadfastly love and faithfully serve Him as their Savior, who as a bridegroom for his bride, laid down His life for them upon the cross, and which may celebrate His praises here and through all eternity."
},
{
"Section": "R1",
"Content": "That God the Father has ordained His Son to the death of the cross without a certain and definite decree to save any, so that the necessity, profitableness and worth of what Christ merited by His death might have existed, and might remain in all its parts complete, perfect and intact, even if the merited redemption had never in fact been applied to any person.\n\nFor this doctrine tends to the despising of the wisdom of the Father and of the merits of Jesus Christ, and is contrary to Scripture. For thus saith our Savior: \"I lay down My life for the sheep, and I know them\" (John 10:15, 27). And the prophet Isaiah saith concerning the Savior: \"When thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong his days, and the pleasure of the LORD shall prosper in his hand\" (Is. 53:10). Finally, this contradicts the article of faith according to which we believe the catholic Christian church."
},
{
"Section": "R2",
"Content": "That it was not the purpose of the death of Christ that He should confirm the new covenant of grace through His blood, but only that He should acquire for the Father the mere right to establish with man such a covenant as He might please, whether of grace or of works.\n\nFor this is repugnant to Scripture which teaches that Christ has become the Surety and Mediator of a better, that is, the new covenant, and that a testament is of force where death has occurred. \"By so much was Jesus made a surety of a better testament\" (Heb. 7:22); \"And for this cause He is the Mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance\"; \"For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth\" (Heb. 9:15, 17)."
},
{
"Section": "R3",
"Content": "That Christ by His satisfaction merited neither salvation itself for anyone, nor faith, whereby this satisfaction of Christ unto salvation is effectually appropriated; but that He merited for the Father only the authority or the perfect will to deal again with man, and to prescribe new conditions as He might desire, obedience to which, however, depended on the free will of man, so that it therefore might have come to pass that either none or all should fulfill these conditions.\n\nFor these adjudge too contemptuously of the death of Christ, do in no wise acknowledge the most important fruit or benefit thereby gained, and bring again out of hell the Pelagian error."
},
{
"Section": "R4",
"Content": "That the new covenant of grace, which God the Father, through the mediation of the death of Christ, made with man, does not herein consist that we by faith, inasmuch as it accepts the merits of Christ, are justified before God and saved, but in the fact that God having revoked the demand of perfect obedience of faith, regards faith itself and the obedience of faith, although imperfect, as the perfect obedience of the law, and does esteem it worthy of the reward of eternal life through grace.\n\nFor these contradict the Scriptures: \"Being justified freely by His grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in His blood\" (Rom. 3:24-25). And these proclaim, as did the wicked Socinus, a new and strange justification of man before God against the consensus of the whole church."
},
{
"Section": "R5",
"Content": "That all men have been accepted unto the state of reconciliation and unto the grace of the covenant, so that no one is worthy of condemnation on account of original sin, and that no one shall be condemned because of it, but that all are free from the guilt of original sin\n\nFor this opinion is repugnant to Scripture which teaches that we are by nature children of wrath (Eph. 2:3)."
},
{
"Section": "R6",
"Content": "The use of the difference between meriting and appropriating, to the end that they may instill into the minds of the imprudent and inexperienced this teaching that God, as far as He is concerned, has been minded of applying to all equally the benefits gained by the death of Christ; but that, while some obtain the pardon of sin and eternal life, and others do not, this difference depends on their own free will, which joins itself to the grace that is offered without exception, and that it is not dependent on the special gift of mercy, which powerfully works in them, that they rather than others should appropriate unto themselves this grace.\n\nFor these, while they feign that they present this distinction in a sound sense, seek to instill into the people the destructive poison of the Pelagian errors."
},
{
"Section": "R7",
"Content": "That Christ neither could die, needed to die, nor did die for those whom God loved in the highest degree and elected to eternal life, and did not die for these, since these do not need the death of Christ.\n\nFor they contradict the apostle, who declares: \"the Son of God, who loved me, and gave Himself for me\" (Gal. 2:20). Likewise: \"Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died\" (Rom. 8:33-34), namely, for them; and the Savior who says: \"I lay down My life for the sheep\" (John 10:15). And: \"This is My commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends\" (John 15:12-13)."
}
]
},
{
"Chapter": "3&4",
"Title": "Of the Corruption of Man, His Conversion to God, and the Manner Thereof",
"Sections": [
{
"Section": "A1",
"Content": "Man was originally formed after the image of God. His understanding was adorned with a true and saving knowledge of his Creator and of spiritual things; his heart and will were upright; all his affections pure; and the whole man was holy; but revolting from God by the instigation of the devil, and abusing the freedom of his own will, he forfeited these excellent gifts; and on the contrary entailed on himself blindness of mind, horrible darkness, vanity and perverseness of judgment, became wicked, rebellious, and obdurate in heart and will, and impure in his affections."
},
{
"Section": "A2",
"Content": "Man after the fall begat children in his own likeness. A corrupt stock produced a corrupt offspring. Hence all the posterity of Adam, Christ only excepted, have derived corruption from their original parent, not by imitation, as the Pelagians of old asserted, but by the propagation of a vicious nature."
},
{
"Section": "A3",
"Content": "Therefore all men are conceived in sin, and by nature children of wrath, incapable of saving good, prone to evil, dead in sin, and in bondage thereto, and without the regenerating grace of the Holy Spirit, they are neither able nor willing to return to God, to reform the depravity of their nature, or to dispose themselves to reformation."
},
{
"Section": "A4",
"Content": "There remain, however, in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, of natural things, and of the differences between good and evil, and discovers some regard for virtue, good order in society, and for maintaining an orderly external deportment. But so far is this light of nature from being sufficient to bring him to a saving knowledge of God and to true conversion, that he is incapable of using it aright even in things natural and civil. Nay, further, this light, such as it is, man in various ways renders wholly polluted and holds it in unrighteousness, by doing which he becomes inexcusable before God."
},
{
"Section": "A5",
"Content": "In the same light are we to consider the law of the decalogue, delivered by God to His peculiar people the Jews by the hands of Moses. For though it discovers the greatness of sin, and more and more convinces man thereof, yet as it neither points out a remedy nor imparts strength to extricate him from misery, and thus being weak through the flesh leaves the transgressor under the curse, man cannot by this law obtain saving grace."
},
{
"Section": "A6",
"Content": "What therefore neither the light of nature, nor the law could do, that God performs by the operation of the Holy Spirit through the Word or ministry of reconciliation, which is the glad tidings concerning the Messiah, by means whereof it hath pleased God to save such as believe, as well under the Old, as under the New Testament."
},
{
"Section": "A7",
"Content": "This mystery of His will God discovered to but a small number under the Old Testament; under the New (the distinction between various peoples having been removed), He reveals Himself to many without any distinction of people. The cause of this dispensation is not to be ascribed to the superior worth of one nation above another, nor to their making a better use of the light of nature, but results wholly from the sovereign good pleasure and unmerited love of God. Hence they, to whom so great and so gracious a blessing is communicated above their desert, or rather notwithstanding their demerits, are bound to acknowledge it with humble and grateful hearts, and with the apostle to adore, not curiously to pry into the severity and justice of God's judgments displayed to others, to whom this grace is not given."
},
{
"Section": "A8",
"Content": "As many as are called by the gospel are unfeignedly called. For God hath most earnestly and truly declared in His Word what will be acceptable to Him; namely, that all who are called, should comply with the invitation. He, moreover, seriously promises eternal life and rest to as many as shall come to Him and believe on Him."
},
{
"Section": "A9",
"Content": "It is not the fault of the gospel nor of Christ, offered therein, nor of God, who calls men by the gospel and confers upon them various gifts, that those who are called by the ministry of the Word refuse to come and be converted. The fault lies in themselves, some of whom when called, regardless of their danger, reject the word of life; others, though they receive it, suffer it not to make a lasting impression on their heart; therefore, their joy, arising only from a temporary faith, soon vanishes and they fall away; while others choke the seed of the Word by perplexing cares and the pleasures of this world, and produce no fruit. This our Savior teaches in the parable of the sower (Matt. 13)."
},
{
"Section": "A10",
"Content": "But that others who are called by the gospel obey the call and are converted is not to be ascribed to the proper exercise of free will, whereby one distinguishes himself above others, equally furnished with grace sufficient for faith and conversions as the proud heresy of Pelagius maintains; but it must be wholly ascribed to God, who as He has chosen His own from eternity in Christ, so He confers upon them faith and repentance, rescues them from the power of darkness, and translates them into the kingdom of His own Son, that they may show forth the praises of Him who hath called them out of darkness into His marvelous light; and may glory not in themselves, but in the Lord according to the testimony of the apostles in various places."
},
{
"Section": "A11",
"Content": "But when God accomplishes His good pleasure in the elect or works in them true conversion, He not only causes the gospel to be externally preached to them and powerfully illuminates their mind by His Holy Spirit, that they may rightly understand and discern the things of the Spirit of God; but by the efficacy of the same regenerating Spirit, pervades the inmost recesses of the man; He opens the closed, and softens the hardened heart, and circumcises that which was uncircumcised, infuses new qualities into the will, which though heretofore dead, He quickens; from being evil, disobedient, and refractory, He renders it good, obedient, and pliable; actuates and strengthens it, that like a good tree, it may bring forth the fruits of good actions."
},
{
"Section": "A12",
"Content": "And this is the regeneration so highly celebrated in Scripture and denominated a new creation: a resurrection from the dead, a making alive, which God works in us without our aid. But this is in no wise effected merely by the external preaching of the gospel, by moral suasion, or such a mode of operation, that after God has performed His part, it still remains in the power of man to be regenerated or not, to be converted or to continue unconverted; but it is evidently a supernatural work, most powerful, and at the same time most delightful, astonishing, mysterious, and ineffable; not inferior in efficacy to creation or the resurrection from the dead, as the Scripture inspired by the author of this work declares; so that all in whose heart God works in this marvelous manner are certainly, infallibly, and effectually regenerated, and do actually believe. Whereupon the will thus renewed is not only actuated and influenced by God, but in consequence of this influence, becomes itself active. Wherefore also, man is himself rightly said to believe and repent, by virtue of that grace received."
},
{
"Section": "A13",
"Content": "The manner of this operation cannot be fully comprehended by believers in this life. Notwithstanding which, they rest satisfied with knowing and experiencing that by this grace of God they are enabled to believe with the heart, and love their Savior."
},
{
"Section": "A14",
"Content": "Faith is therefore to be considered as the gift of God, not on account of its being offered by God to man, to be accepted or rejected at his pleasure; but because it is in reality conferred, breathed, and infused into him; or even because God bestows the power or ability to believe, and then expects that man should by the exercise of his own free will, consent to the terms of salvation and actually believe in Christ; but because He who works in man both to will and to do, and indeed all things in all, produces both the will to believe and the act of believing also."
},
{
"Section": "A15",
"Content": "God is under no obligation to confer this grace upon any; for how can He be indebted to man, who had no previous gifts to bestow, as a foundation for such recompense? Nay, who has nothing of his own but sin and falsehood? He therefore who becomes the subject of this grace, owes eternal gratitude to God, and gives Him thanks forever. Whoever is not made partaker thereof, is either altogether regardless of these spiritual gifts and satisfied with his own condition, or is in no apprehension of danger and vainly boasts the possession of that which he has not. With respect to those who make an external profession of faith and live regular lives, we are bound, after the example of the apostle, to judge and speak of them in the most favorable manner. For the secret recesses of the heart are unknown to us. And as to others, who have not yet been called, it is our duty to pray for them to God, who calls the things that are not, as if they were. But we are in no wise to conduct ourselves towards them with haughtiness, as if we had made ourselves to differ."
},
{
"Section": "A16",
"Content": "But as man by the fall did not cease to be a creature endowed with understanding and will, nor did sin which pervaded the whole race of mankind deprive him of the human nature, but brought upon him depravity and spiritual death; so also this grace of regeneration does not treat men as senseless stocks and blocks, nor takes away their will and its properties, neither does violence thereto; but spiritually quickens, heals, corrects, and at the same time sweetly and powerfully bends it; that where carnal rebellion and resistance formerly prevailed, a ready and sincere spiritual obedience begins to reign, in which the true and spiritual restoration and freedom of our will consist. Wherefore unless the admirable Author of every good work wrought in us, man could have no hope of recovering from his fall by his own free will, by the abuse of which, in a state of innocence, he plunged himself into ruin."
},
{
"Section": "A17",
"Content": "As the almighty operation of God, whereby He prolongs and supports this our natural life, does not exclude, but requires the use of means, by which God of His infinite mercy and goodness hath chosen to exert His influence, so also the beforementioned supernatural operation of God, by which we are regenerated, in no wise excludes or subverts the use of the gospel, which the most wise God has ordained to be the seed of regeneration and food of the soul. Wherefore, as the apostles, and teachers who succeeded them, piously instructed the people concerning this grace of God, to His glory, and the abasement of all pride, and in the meantime, however, neglected not to keep them by the sacred precepts of the gospel in the exercise of the Word, sacraments and discipline; so even to this day, be it far from either instructors or instructed to presume to tempt God in the church by separating what He of His good pleasure hath most intimately joined together. For grace is conferred by means of admonitions; and the more readily we perform our duty, the more eminent usually is this blessing of God working in us, and the more directly is His work advanced; to whom alone all the glory both of means, and of their saving fruit and efficacy is forever due. Amen."
},
{
"Section": "R1",
"Content": "That it cannot properly be said that original sin in itself suffices to condemn the whole human race or to deserve temporal and eternal punishment.\n\nFor these contradict the apostle, who declares: \"Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned\" (Rom. 5:12). And: \"The judgment was by one to condemnation\" (Rom. 5:16). And: \"The wages of sin is death\" (Rom. 6:23)."
},
{
"Section": "R2",
"Content": "That the spiritual gifts or the good qualities and virtues, such as goodness, holiness, righteousness, could not belong to the will of man when he was first created, and that these, therefore, could not have been separated therefrom in the fall.\n\nFor such is contrary to the description of the image of God which the apostle gives in Ephesians 4:24, where he declares that it consists in righteousness and holiness, which undoubtedly belong to the will."
},
{
"Section": "R3",
"Content": "That in spiritual death the spiritual gifts are not separate from the will of man, since the will in itself has never been corrupted, but only hindered through the darkness of the understanding and the irregularity of the affections; and that, these hindrances having been removed, the will can then bring into operation its native powers, that is, that the will of itself is able to will and to choose, or not to will and not to choose, all manner of good which may be presented to it.\n\nThis is an innovation and an error, and tends to elevate the powers of the free will, contrary to the declaration of the prophet: \"The heart is deceitful above all things, and desperately wicked\" (Jer. 17:9); and of the apostle: \"Among whom (sons of disobedience) also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind\" (Eph. 2:3)."
},
{
"Section": "R4",
"Content": "That the unregenerate man is not really nor utterly dead in sin, nor destitute of all powers unto spiritual good, but that he can yet hunger and thirst after righteousness and life, and offer the sacrifice of a contrite and broken spirit, which is pleasing to God\n\nFor these are contrary to the express testimony of Scripture. \"Who were dead in trespasses and sins\"; \"Even when we were dead in sins\" (Eph. 2:1, 5); and: \"every imagination of the thoughts of his heart was only evil continually\" (Gen. 6:5); \"for the imagination of man's heart is evil from his youth\" (Gen. 8:21).\n\nMoreover, to hunger and thirst after deliverance from misery, and after life, and to offer unto God the sacrifice of a broken spirit, is peculiar to the regenerate and those that are called blessed. \"Create in me a clean heart, O God; and renew a right spirit within me\"; \"Then shalt Thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon Thine altar\" (Ps. 51:10, 19); \"Blessed are they which do hunger and thirst after righteousness: for they shall be filled\" (Matt. 5:6)."
},
{
"Section": "R5",
"Content": "That the corrupt and natural man can so well use the common grace (by which they understand the light of nature), or the gifts still left him after the fall, that he can gradually gain by their good use a greater, namely, the evangelical or saving grace and salvation itself. And that in this way God on His part shows Himself ready to reveal Christ unto all men, since He applies to all sufficiently and efficiently the means necessary to conversion.\n\nFor the experience of all ages and the Scriptures do both testify that this is untrue. \"He sheweth His word unto Jacob, His statutes and His judgments unto Israel. He hath not dealt so with any nation: and as for His judgments, they have not known them\" (Ps. 147:19, 20). \"Who in times past suffered all nations to walk in their own ways\" (Acts 14:16). And: \"Now when they (Paul and his companions) had gone throughout Phrygia and the region of Page 13 Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, after they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not\" (Acts 16:6, 7)."
},
{
"Section": "R6",
"Content": "That in the true conversion of man no new qualities, powers or gifts can be infused by God into the will, and that therefore faith through which we are first converted, and because of which we are called believers, is not a quality or gift infused by God, but only an act of man, and that it cannot be said to be a gift, except in respect of the power to attain to this faith.\n\nFor thereby they contradict the Holy Scriptures which declare that God infuses new qualities of faith, of obedience, and of the consciousness of His love into our hearts: \"I will put My law in their inward parts, and write it in their hearts\" (Jer. 31:33). And: \"I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour My Spirit upon thy seed\" (Is. 44:3). And: \"the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us\" (Rom. 5:5). This is also repugnant to the continuous practice of the Church, which prays by the mouth of the prophet thus: \"turn Thou me, and I shall be turned\" (Jer. 31:18)."
},
{
"Section": "R7",
"Content": "That the grace whereby we are converted to God is only a gentle advising, or (as others explain it), that this is the noblest manner of working in the conversion of man, and that this manner of working, which consists in advising, is most in harmony with man's nature; and that there is no reason why this advising grace alone should not be sufficient to make the natural man spiritual, indeed, that God does not produce the consent of the will except through this manner of advising; and that the power of the divine working, whereby it surpasses the working of Satan, consists in this, that God promises eternal, while Satan promises only temporal goods.\n\nBut this is altogether Pelagian and contrary to the whole Scripture which, besides this, teaches yet another and far more powerful and divine manner of the Holy Spirit's working in the conversion of man, as in Ezekiel: \"A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh\" (Ezek. 36:26)."
},
{
"Section": "R8",
"Content": "That God in the regeneration of man does not use such powers of His omnipotence as potently and infallibly bend man's will to faith and conversion; but that all the works of grace having been accomplished, which God employs to convert man, man may yet so resist God and the Holy Spirit when God intends man's regeneration and wills to regenerate him, and indeed that man often does so resist that he prevents entirely his regeneration, and that it therefore remains in man's power to be regenerated or not\n\nFor this is nothing less than the denial of all the efficiency of God's grace in our conversion, and the subjecting of the working of the Almighty God to the will of man, which is contrary to the apostles, who teach: \"who believe, according to the working of His mighty power\" (Eph. 1:19). And: \"That our God would...fulfil all the good pleasure of His goodness, and the work of faith with power\" (2 Thess. 1:11). And: \"According as His divine power hath given unto us all things that pertain unto life and godliness\" (2 Pet. 1:3)."
},
{
"Section": "R9",
"Content": "That grace and free will are partial causes, which together work the beginning of conversion, and that grace, in order of working, does not precede the working of the will; that is, that God does not efficiently help the will of man unto conversion until the will of man moves and determines to do this.\n\nFor the ancient Church has long ago condemned this doctrine of the Pelagians according to the words of the apostle: \"So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy\" (Rom. 9:16). Likewise: \"For who maketh thee to differ from another? and what hast thou that thou didst not receive?\" (1 Cor. 4:7). And: \"For it is God which worketh in you both to will and to do of His good pleasure\" (Phil. 2:13)."
}
]
},
{
"Chapter": "4",
"Title": "Of the Perseverance of the Saints",
"Sections": [
{
"Section": "A1",
"Content": "Whom God calls, according to his purpose, to the communion of his Son, our Lord Jesus Christ, and regenerates by the Holy Spirit, he delivers also from the dominion and slavery of sin in this life; though not altogether from the body of sin, and from the infirmities of the flesh, so long as they continue in this world."
},
{
"Section": "A2",
"Content": "Hence spring daily sins of infirmity, and hence spots adhere to the best works of the saints; which furnish them with constant matter for humiliation before God, and flying for refuge to Christ crucified; for mortifying the flesh more and more by the spirit of prayer, and by holy exercises of piety; and for pressing forward to the goal of perfection, till being at length delivered from this body of death, they are brought to reign with the Lamb of God in heaven."
},
{
"Section": "A3",
"Content": "By reason of these remains of indwelling sin, and the temptations of sin and of the world, those who are converted could not persevere in a state of grace, if left to their own strength. But God is faithful, who having conferred grace, mercifully confirms, and powerfully preserves them herein, even to the end."
},
{
"Section": "A4",
"Content": "Although the weakness of the flesh cannot prevail against the power of God, who confirms and preserves true believers in a state of grace, yet converts are not always so influenced and actuated by the Spirit of God, as not in some particular instances sinfully to deviate from the guidance of divine grace, so as to be seduced by, and to comply with the lusts of the flesh; they must, therefore, be constant in watching and in prayer, that they be not led into temptation. When these are neglected, they are not only liable to be drawn into great and heinous sins, by Satan, the world and the flesh, but sometimes by the righteous permission of God actually fall into these evils. This, the lamentable fall of David, Peter, and other saints described in Holy Scripture, demonstrates."
},
{
"Section": "A5",
"Content": "By such enormous sins, however, they very highly offend God, incur a deadly guilt, grieve the Holy Spirit, interrupt the exercise of faith, very grievously wound their consciences, and sometimes lose the sense of God's favor, for a time, until on their returning into the right way of serious repentance, the light of God's fatherly countenance again shines upon them."
},
{
"Section": "A6",
"Content": "But God, who is rich in mercy, according to his unchangeable purpose of election, does not wholly withdraw the Holy Spirit from his own people, even in their melancholy falls; nor suffers them to proceed so far as to lose the grace of adoption, and forfeit the state of justification, or to commit sins unto death; nor does he permit them to be totally deserted, and to plunge themselves into everlasting destruction."
},
{
"Section": "A7",
"Content": "For in the first place, in these falls he preserves them in the incorruptible seed of regeneration from perishing, or being totally lost; and again, by his Word and Spirit, certainly and effectually renews them to repentance, to a sincere and godly sorrow for their sins, that they may seek and obtain remission in the blood of the Mediator, may again experience the favor of a reconciled God, through faith adore his mercies, and henceforward more diligently work out their own salvation with fear and trembling."
},
{
"Section": "A8",
"Content": "Thus, it is not in consequence of their own merits, or strength, but of God's free mercy, that they do not totally fall from faith and grace, nor continue and perish finally in their backslidings; which, with respect to themselves, is not only possible, but would undoubtedly happen; but with respect to God, it is utterly impossible, since his counsel cannot be changed, nor his promise fail, neither can the call according to his purpose be revoked, nor the merit, intercession and preservation of Christ be rendered ineffectual, nor the sealing of the Holy Spirit be frustrated or obliterated."
},
{
"Section": "A9",
"Content": "Of this preservation of the elect to salvation, and of their perseverance in the faith, true believers for themselves may and ought to obtain assurance according to the measure of their faith, whereby they arrive at the certain persuasion, that they ever will continue true and living members of the church; and that they experience forgiveness of sins, and will at last inherit eternal life."
},
{
"Section": "A10",
"Content": "This assurance, however, is not produced by any peculiar revelation contrary to, or independent of the Word of God; but springs from faith in God's promises, which he has most abundantly revealed in his Word for our comfort; from the testimony of the Holy Spirit, witnessing with our spirit, that we are children and heirs of God, Romans 8:16; and lastly, from a serious and holy desire to preserve a good conscience, and to perform good works. And if the elect of God were deprived of this solid comfort, that they shall finally obtain the victory, and of this infallible pledge or earnest of eternal glory, they would be of all men the most miserable."
},
{
"Section": "A11",
"Content": "The Scripture moreover testifies, that believers in this life have to struggle with various carnal doubts, and that under grievous temptations they are not always sensible of this full assurance of faith and certainty of persevering. But God, who is the Father of all consolation, does not suffer them to be tempted above that they are able, but will with the temptation also make a way to escape, that they may be able to bear it, I Corinthians 10:13, and by the Holy Spirit again inspires them with the comfortable assurance of persevering."
},
{
"Section": "A12",
"Content": "This certainty of perseverance, however, is so far from exciting in believers a spirit of pride, or of rendering them carnally secure, that on the contrary, it is the real source of humility, filial reverence, true piety, patience in every tribulation, fervent prayers, constancy in suffering, and in confessing the truth, and of solid rejoicing in God: so that the consideration of this benefit should serve as an incentive to the serious and constant practice of gratitude and good works, as appears from the testimonies of Scripture, and the examples of the saints."
},
{
"Section": "A13",
"Content": "Neither does renewed confidence or persevering produce licentiousness, or a disregard to piety in those who are recovering from backsliding; but it renders them much more careful and solicitous to continue in the ways of the Lord, which he hath ordained, that they who walk therein may maintain an assurance of persevering, lest by abusing his fatherly kindness, God should turn away his gracious countenance from them, to behold which is to the godly dearer than life: the withdrawing thereof is more bitter than death, and they in consequence hereof should fall into more grievous torments of conscience."
},
{
"Section": "A14",
"Content": "And as it hath pleased God, by the preaching of the gospel, to begin this work of grace in us, so he preserves, continues, and perfects it by the hearing and reading of his Word, by meditation thereon, and by the exhortations, threatenings, and promises thereof, as well as by the use of the sacraments."
},
{
"Section": "A15",
"Content": "The carnal mind is unable to comprehend this doctrine of the perseverance of the saints, and the certainty thereof; which God hath most abundantly revealed in his Word, for the glory of his name, and the consolation of pious souls, and which he impresses upon the hearts of the faithful. Satan abhors it; the world ridicules it; the ignorant and hypocrite abuse, and heretics oppose it; but the spouse of Christ hath always most tenderly loved and constantly defended it, as an inestimable treasure; and God, against whom neither counsel nor strength can prevail, will dispose her to continue this conduct to the end. Now, to this one God, Father, Son, and Holy Spirit, be honor and glory, forever. AMEN."
},
{
"Section": "R1",
"Content": "Who teach: That the perseverance of the true believers is not a fruit of election, or a gift of God, gained by the death of Christ, but a condition of the new covenant, which (as they declare) man before his decisive election and justification must fulfill through his free will. For the Holy Scripture testifies that this follows out of election, and is given the elect in virtue of the death, the resurrection and intercession of Christ: \"But the elect obtained it and the rest were hardened,\" Romans 11:7. Likewise: \"He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things? Who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that condemneth? It is Christ Jesus that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ?\" Romans 8:32-35."
},
{
"Section": "R2",
"Content": "Who teach: That God does indeed provide the believer with sufficient powers to persevere, and is ever ready to preserve these in him, if he will do his duty; but that though all things, which are necessary to persevere in faith and which God will use to preserve faith, are made use of, it even then ever depends on the pleasure of the will whether it will persevere or not. For this idea contains an outspoken Pelagianism, and while it would make men free, it makes them robbers of God's honor, contrary to the prevailing agreement of the evangelical doctrine, which takes from man all cause of boasting, and ascribes all the praise for this favor to the grace of God alone; and contrary to the Apostle, who declares: \"That it is God, who shall also confirm you unto the end, that ye be unreprovable in the day of our Lord Jesus Christ,\" I Corinthians 1:8."
},
{
"Section": "R3",
"Content": "Who teach: That the true believers and regenerate not only can fall from justifying faith and likewise from grace and salvation wholly and to the end, but indeed often do fall from this and are lost forever. For this conception makes powerless the grace, justification, regeneration, and continued keeping by Christ, contrary to the expressed words of the Apostle Paul: \"That while we were yet sinners Christ died for us. Much more then, being justified by his blood, shall we be saved from the wrath of God through him,\" Romans 5:8,9. And contrary to the Apostle John: \"Whosoever is begotten of God doeth no sin, because his seed abideth in him; and he can not sin, because he is begotten of God,\" I John 3:9. And also contrary to the words of Jesus Christ: \"I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand. My Father who hath given them to me, is greater than all; and no one is able to snatch them out of the Father's hand,\" John 10:28,29."
},
{
"Section": "R4",
"Content": "Who teach: That true believers and regenerate can sin the sin unto death or against the Holy Spirit. Since the same Apostle John, after having spoken in the fifth chapter of his first epistle, vss. 16 and 17, of those who sin unto death and having forbidden to pray for them, immediately adds to this in vs. 18: \"We know that whosoever is begotten of God sinneth not (meaning a sin of that character), but he that is begotten of God keepeth himself, and the evil one toucheth him not,\" I John 5:18."
},
{
"Section": "R5",
"Content": "Who teach: That without a special revelation we can have no certainty of future perseverance in this life. For by this doctrine the sure comfort of all believers is taken away in this life, and the doubts of the papist are again introduced into the church, while the Holy Scriptures constantly deduce this assurance, not from a special and extraordinary revelation, but from the marks proper to the children of God and from the constant promises of God. So especially the Apostle Paul: \"No creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord,\" Romans 8:39. And John declares: \"And he that keepeth his commandments abideth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he gave us,\" I John 3:24."
},
{
"Section": "R6",
"Content": "Who teach: That the doctrine of the certainty of perseverance and of salvation from its own character and nature is a cause of indolence and is injurious to godliness, good morals, prayers and other holy exercises, but that on the contrary it is praiseworthy to doubt. For these show that they do not know the power of divine grace and the working of the indwelling Holy Spirit. And they contradict the Apostle John, who teaches the opposite with express words in his first epistle: \"Beloved, now are we the children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him, for we shall see him even as he is. And every one that hath this hope in him purifieth himself, even as he is pure,\" I John 3:2, 3. Furthermore, these are contradicted by the example of the saints, both of the Old and New Testament, who though they were assured of their perseverance and salvation, were nevertheless constant in prayers and other exercises of godliness."
},
{
"Section": "R7",
"Content": "Who teach: That the faith of those, who believe for a time, does not differ from justifying and saving faith except only in duration. For Christ himself, in Matthew 13:20, Luke 8:13, and in other places, evidently notes, besides this duration, a threefold difference between those who believe only for a time and true believers, when he declares that the former receive the seed in stony ground, but the latter in the good ground or heart; that the former are without root, but that the latter have a firm root; that the former are without fruit, but that the latter bring forth their fruit in various measure, with constancy and steadfastness."
},
{
"Section": "R8",
"Content": "Who teach: That it is not absurd that one having lost his first regeneration, is again and even often born anew. For these deny by this doctrine the incorruptibleness of the seed of God, whereby we are born again. Contrary to the testimony of the Apostle Peter: \"Having been begotten again, not of corruptible seed, but of incorruptible,\" I Peter 1:23."
},
{
"Section": "R9",
"Content": "Who teach: That Christ has in no place prayed that believers should infallibly continue in faith. For they contradict Christ himself, who says: \"I have prayed for thee (Simon), that thy faith fail not,\" Luke 22:32; and the Evangelist John, who declares, that Christ has not prayed for the Apostles only, but also for those who through their word would believer: \"Holy Father, keep them in thy name,\" and: \"I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil one,\" John 17:11, 15, 20."
}
]
}
]
}
Confessio/data/catechism_for_young_children.json
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@@ -0,0 +1,920 @@
{
"Metadata": {
"Title": "Catechism For Young Children",
"AlternativeTitles": [
],
"Year": "1840",
"Authors": [
"Joseph Engles"
],
"Location": "Pennsylvania, United States",
"OriginalLanguage": "English",
"OriginStory": null,
"SourceUrl": "https://static1.squarespace.com/static/590be125ff7c502a07752a5b/t/5a84cca971c10b7697dda564/1518652588323/Engles%2C+Joseph+Patterson%2C+Catechism+for+Young+Children.pdf",
"SourceAttribution": "Public Domain",
"CreedFormat": "Catechism"
},
"Data": [
{
"Number": 1,
"Question": "Who made you?",
"Answer": "God."
},
{
"Number": 2,
"Question": "What else did God make?",
"Answer": "God made all things."
},
{
"Number": 3,
"Question": "Why did God make you and all things?",
"Answer": "For his own glory."
},
{
"Number": 4,
"Question": "How can you glorify God?",
"Answer": "By loving him and doing what he commands."
},
{
"Number": 5,
"Question": "Why ought you to glorify God?",
"Answer": "Because he made me and takes care of me."
},
{
"Number": 6,
"Question": "Are there more gods than one?",
"Answer": "There is only one God.",
"Proofs": {
"Id": 1,
"References": [
"Deut.6.4",
"Jer.10.10"
]
}
},
{
"Number": 7,
"Question": "In how many persons does this one God exist?",
"Answer": "In three persons."
},
{
"Number": 8,
"Question": "What are they?",
"Answer": "The Father, the Son and the Holy Ghost."
},
{
"Number": 9,
"Question": "What is God?",
"Answer": "God is a Spirit, and has not a body like men."
},
{
"Number": 10,
"Question": "Where is God?",
"Answer": "God is everywhere."
},
{
"Number": 11,
"Question": "Can you see God?",
"Answer": "No; I cannot see God, but he always sees me."
},
{
"Number": 12,
"Question": "Does God know all things?",
"Answer": "Yes; nothing can be hid from God."
},
{
"Number": 13,
"Question": "Can God do all things?",
"Answer": "Yes; God can do all his holy will."
},
{
"Number": 14,
"Question": "Where do you learn how to love and obey God?",
"Answer": "In the Bible alone."
},
{
"Number": 15,
"Question": "Who wrote the Bible?",
"Answer": "Holy men who were taught by the Holy Ghost."
},
{
"Number": 16,
"Question": "Who were our first parents?",
"Answer": "Adam and Eve."
},
{
"Number": 17,
"Question": "Of what were our first parents made?",
"Answer": "God made the body of Adam out of the ground, and formed Eve from the body of Adam."
},
{
"Number": 18,
"Question": "What did God give Adam and Eve besides bodies?",
"Answer": "He gave them souls that could never die."
},
{
"Number": 19,
"Question": "Have you a soul as well as a body?",
"Answer": "Yes; I have a soul that can never die."
},
{
"Number": 20,
"Question": "How do you know that you have a soul?",
"Answer": "Because I can think about God and the world to come."
},
{
"Number": 21,
"Question": "In what condition did God make Adam and Eve?",
"Answer": "He made them holy and happy."
},
{
"Number": 22,
"Question": "What is a covenant?",
"Answer": "An agreement between two or more persons."
},
{
"Number": 23,
"Question": "What covenant did God make with Adam?",
"Answer": "The covenant of works."
},
{
"Number": 24,
"Question": "What was Adam bound to do by the covenant of works?",
"Answer": "To obey God perfectly."
},
{
"Number": 25,
"Question": "What did God promise in the covenant of works?",
"Answer": "To reward Adam with life if he obeyed him."
},
{
"Number": 26,
"Question": "What did God threaten in the covenant of works?",
"Answer": "To punish Adam with death if he disobeyed."
},
{
"Number": 27,
"Question": "Did Adam keep the covenant of works?",
"Answer": "No; he sinned against God."
},
{
"Number": 28,
"Question": "What is sin?",
"Answer": "Sin is any want of conformity unto, or transgression of, the law of God.",
"Proofs": {
"Id": 1,
"References": [
"1John.3.4",
"Rom.5.13"
]
}
},
{
"Number": 29,
"Question": "What is meant by want of conformity?",
"Answer": "Not being or doing what God requires."
},
{
"Number": 30,
"Question": "What is meant by transgression?",
"Answer": "Doing what God forbids."
},
{
"Number": 31,
"Question": "What was the sin of our first parents?",
"Answer": "Eating the forbidden fruit.",
"Proofs": {
"Id": 1,
"References": [
"Gen.3.6,Gen.3.12-Gen.3.13"
]
}
},
{
"Number": 32,
"Question": "Who tempted them to this sin?",
"Answer": "The devil tempted Eve, and she gave the fruit to Adam."
},
{
"Number": 33,
"Question": "What befell our first parents when they had sinned?",
"Answer": "Instead of being holy and happy, they became sinful and miserable."
},
{
"Number": 34,
"Question": "Did Adam act for himself alone in the covenant of works?",
"Answer": "No; he represented all his posterity."
},
{
"Number": 35,
"Question": "What effect had the sin of Adam on all mankind?",
"Answer": "All mankind are born in a state of sin and misery."
},
{
"Number": 36,
"Question": "What is that sinful nature which we inherit from Adam called?",
"Answer": "Original sin."
},
{
"Number": 37,
"Question": "What does every sin deserve?",
"Answer": "The wrath and curse of God.",
"Proofs": {
"Id": 1,
"References": [
"Eph.5.6",
"Gal.3.10",
"Prov.3.33",
"Ps.11.6",
"Rev.21.8"
]
}
},
{
"Number": 38,
"Question": "Can any one go to heaven with this sinful nature?",
"Answer": "No, our hearts must be changed before we can be fit for heaven."
},
{
"Number": 39,
"Question": "What is a change of heart called?",
"Answer": "Regeneration."
},
{
"Number": 40,
"Question": "Who can change a sinner\u0027s heart?",
"Answer": "The Holy Spirit alone."
},
{
"Number": 41,
"Question": "Can any one be saved through the covenant of works?",
"Answer": "None can be saved through the covenant of works."
},
{
"Number": 42,
"Question": "Why can none be saved through the covenant of works?",
"Answer": "Because all have broken it, and are condemned by it."
},
{
"Number": 43,
"Question": "With whom did God the Father make the covenant of grace?",
"Answer": "With Christ, his eternal Son. "
},
{
"Number": 44,
"Question": "Whom did Christ represent in the covenant of grace?",
"Answer": "His elect people."
},
{
"Number": 45,
"Question": "What did Christ undertake in the covenant of grace?",
"Answer": "To keep the whole law for his people, and to suffer the punishment due to their sins."
},
{
"Number": 46,
"Question": "Did our Lord Jesus Christ ever commit the least sin?",
"Answer": "No; he was holy, harmless and undefiled."
},
{
"Number": 47,
"Question": "How could the Son of God suffer?",
"Answer": "Christ, the Son of God, became man that he might obey and suffer in our nature."
},
{
"Number": 48,
"Question": "What is meant by the Atonement?",
"Answer": "Christ\u0027s satisfying divine justice, by his sufferings and death, in the place of sinners."
},
{
"Number": 49,
"Question": "What did God the Father undertake in the covenant of grace?",
"Answer": "To justify and sanctify those for whom Christ should die."
},
{
"Number": 50,
"Question": "What is justification?",
"Answer": "It is God\u0027s forgiving sinners, and treating them as if they had never sinned."
},
{
"Number": 51,
"Question": "What is sanctification?",
"Answer": "It is God\u0027s making sinners holy in heart and conduct."
},
{
"Number": 52,
"Question": "For whom did Christ obey and suffer?",
"Answer": "For those whom the Father had given him."
},
{
"Number": 53,
"Question": "What kind of life did Christ live on earth?",
"Answer": "A life of poverty and suffering."
},
{
"Number": 54,
"Question": "What kind of death did Christ die?",
"Answer": "The painful and shameful death of the cross."
},
{
"Number": 55,
"Question": "Who will be saved?",
"Answer": "Only those who repent of sin, believe in Christ and lead holy lives."
},
{
"Number": 56,
"Question": "What is it to repent?",
"Answer": "To be sorry for sin, and to hate and forsake it because it is displeasing to God."
},
{
"Number": 57,
"Question": "What is it to believe or have faith in Christ?",
"Answer": "To trust in Christ alone for salvation."
},
{
"Number": 58,
"Question": "Can you repent and believe in Christ by your own power?",
"Answer": "No; I can do nothing good without the help of God\u0027s Holy Spirit."
},
{
"Number": 59,
"Question": "How can you get the help of the Holy Spirit?",
"Answer": "God has told us that we must pray to him for the Holy Spirit."
},
{
"Number": 60,
"Question": "How long ago is it since Christ died?",
"Answer": "More than eighteen hundred years."
},
{
"Number": 61,
"Question": "How were pious persons saved before the coming of Christ if",
"Answer": "By believing in a Saviour to come."
},
{
"Number": 62,
"Question": "How did they show their faith?",
"Answer": "By offering sacrifices on God\u0027s altar."
},
{
"Number": 63,
"Question": "What did these sacrifices represent?",
"Answer": "Christ, the Lamb of God, who was to die for sinners."
},
{
"Number": 64,
"Question": "What offices has Christ?",
"Answer": "Christ has three offices."
},
{
"Number": 65,
"Question": "What are they?",
"Answer": "The offices of a prophet, of a priest, and of a king.",
"Proofs": {
"Id": 1,
"References": [
"Acts.3.22",
"Heb.5.6",
"Ps.2.6"
]
}
},
{
"Number": 66,
"Question": "How is Christ a prophet? ",
"Answer": "Because he teaches us the will of God."
},
{
"Number": 67,
"Question": "How is Christ a priest?",
"Answer": "Because he died for our sins and pleads with God for us."
},
{
"Number": 68,
"Question": "How is Christ a king?",
"Answer": "Because he rules over us and defends us."
},
{
"Number": 69,
"Question": "Why do you need Christ as a prophet?",
"Answer": "Because I am ignorant."
},
{
"Number": 70,
"Question": "Why do you need Christ as a priest?",
"Answer": "Because I am guilty."
},
{
"Number": 71,
"Question": "Why do you need Christ as a king?",
"Answer": "Because I am weak and helpless."
},
{
"Number": 72,
"Question": "How many commandments did God give on Mount Sinai?",
"Answer": "Ten commandments. "
},
{
"Number": 73,
"Question": "What are the ten commandments sometimes called?",
"Answer": "The Decalogue."
},
{
"Number": 74,
"Question": "What do the first four commandments teach?",
"Answer": "Our duty to God."
},
{
"Number": 75,
"Question": "What do the last six commandments teach?",
"Answer": "Our duty to our fellow-men."
},
{
"Number": 76,
"Question": "What is the sum of the ten commandments?",
"Answer": "To love God with all my heart, and my neighbor as myself."
},
{
"Number": 77,
"Question": "Who is your neighbor?",
"Answer": "All my fellow-men are my neighbors."
},
{
"Number": 78,
"Question": "Is God pleased with those who love and obey him?",
"Answer": "Yes; he says, \u0027I love them that love me.\u0027"
},
{
"Number": 79,
"Question": "Is God displeased with those who do not love and obey him?",
"Answer": "Yes; \u0027God is angry with the wicked every day.\u0027"
},
{
"Number": 80,
"Question": "What is the first commandment?",
"Answer": "The first commandment is, Thou shalt have no other gods before me.",
"Proofs": {
"Id": 1,
"References": [
"Exod.20.3"
]
}
},
{
"Number": 81,
"Question": "What does the first commandment teach us?",
"Answer": "To worship God alone."
},
{
"Number": 82,
"Question": "What is the second commandment?",
"Answer": "The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me and keep my commandments.",
"Proofs": {
"Id": 1,
"References": [
"Exod.20.4-Exod.20.6"
]
}
},
{
"Number": 83,
"Question": "What does the second commandment teach us?",
"Answer": "To worship God in a proper manner, and to avoid idolatry."
},
{
"Number": 84,
"Question": "What is the third commandment?",
"Answer": "The third commandment is, Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.",
"Proofs": {
"Id": 1,
"References": [
"Exod.20.7"
]
}
},
{
"Number": 85,
"Question": "What does the third commandment teach us?",
"Answer": "To reverence God\u0027s name, word, and works."
},
{
"Number": 86,
"Question": "What is the fourth commandment? ",
"Answer": "The fourth commandment is, Remember the Sabbath day to keep it holy. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested on the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.",
"Proofs": {
"Id": 1,
"References": [
"Exod.20.8-Exod.20.11"
]
}
},
{
"Number": 87,
"Question": "What does the fourth commandment teach us?",
"Answer": "To keep the Sabbath holy."
},
{
"Number": 88,
"Question": "What day of the week is the Christian Sabbath?",
"Answer": "The first day of the week, called the Lord\u0027s day."
},
{
"Number": 89,
"Question": "Why is it called the Lord\u0027s day? ",
"Answer": "Because on that day Christ rose from the dead."
},
{
"Number": 90,
"Question": "How should the Sabbath be spent?",
"Answer": "In prayer and praise, in hearing and reading God\u0027s word, and in doing good to our fellow-men."
},
{
"Number": 91,
"Question": "What is the fifth commandment?",
"Answer": "The fifth commandment is, Honor thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee.",
"Proofs": {
"Id": 1,
"References": [
"Exod.20.12"
]
}
},
{
"Number": 92,
"Question": "What does the fifth commandment teach us?",
"Answer": "To love and obey our parents and teachers."
},
{
"Number": 93,
"Question": "What is the sixth commandment? ",
"Answer": "The sixth commandment is, Thou shalt not kill.",
"Proofs": {
"Id": 1,
"References": [
"Exod.20.13"
]
}
},
{
"Number": 94,
"Question": "What does the sixth commandment teach us?",
"Answer": "To avoid angry passions."
},
{
"Number": 95,
"Question": "What is the seventh commandment?",
"Answer": "The seventh commandment is, Thou shalt not commit adultery.",
"Proofs": {
"Id": 1,
"References": [
"Exod.20.14"
]
}
},
{
"Number": 96,
"Question": "What does the seventh commandment teach us?",
"Answer": "To be pure in heart, language, and conduct."
},
{
"Number": 97,
"Question": "What is the eighth commandment?",
"Answer": "The eighth commandment is, Thou shalt not steal.",
"Proofs": {
"Id": 1,
"References": [
"Exod.20.15"
]
}
},
{
"Number": 98,
"Question": "What does the eighth commandment teach us?",
"Answer": "To be honest and industrious."
},
{
"Number": 99,
"Question": "What is the ninth commandment?",
"Answer": "The ninth commandment is, Thou shalt not bear false witness against thy neighbor.",
"Proofs": {
"Id": 1,
"References": [
"Exod.20.16"
]
}
},
{
"Number": 100,
"Question": "What does the ninth commandment teach us?",
"Answer": "To tell the truth."
},
{
"Number": 101,
"Question": "What is the tenth commandment?",
"Answer": "The tenth commandment is, Thou shalt not covet thy neighbor\u0027s house, thou shalt not covet thy neighbor\u0027s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor\u0027s.",
"Proofs": {
"Id": 1,
"References": [
"Exod.20.17"
]
}
},
{
"Number": 102,
"Question": "What does the tenth commandment teach us?",
"Answer": "To be content with our lot."
},
{
"Number": 103,
"Question": "Can any man keep these ten commandments perfectly?",
"Answer": "No mere man, since the fall of Adam, ever did or can keep the ten commandments perfectly."
},
{
"Number": 104,
"Question": "Of what use are the ten commandments to us?",
"Answer": "They teach us our duty, and show our need of a Saviour."
},
{
"Number": 105,
"Question": "What is prayer?",
"Answer": "Prayer is asking God for things which he has promised to give."
},
{
"Number": 106,
"Question": "In whose name should we pray?",
"Answer": "Only in the name of Christ."
},
{
"Number": 107,
"Question": "What has Christ given us to teach us how to pray?",
"Answer": "The Lord\u0027s Prayer."
},
{
"Number": 108,
"Question": "Repeat the Lord\u0027s Prayer.",
"Answer": "OUR FATHER WHICH ART IN HEAVEN, HALLOWED BE THY NAME. THY KINGDOM COME. THY WILL BE DONE IN EARTH, AS IT IS IN HEAVEN. GIVE US THIS DAY OUR DAILY BREAD; AND FORGIVE US OUR DEBTS, AS WE FORGIVE OUR DEBTORS; AND LEAD US NOT INTO TEMPTATION, BUT DELIVER US FROM EVIL. FOR THINE IS THE KINGDOM, AND THE POWER, AND THE GLORY, FOR EVER. AMEN."
},
{
"Number": 109,
"Question": "How many petitions are there in the Lord\u0027s Prayer?",
"Answer": "Six."
},
{
"Number": 110,
"Question": "What is the first petition?",
"Answer": "\u0027Hallowed be thy name.\u0027",
"Proofs": {
"Id": 1,
"References": [
"Matt.6.9",
"Ps.67.1-Ps.67.3",
"Rom.11.36",
"Rev.4.11"
]
}
},
{
"Number": 111,
"Question": "What do we pray for in the first petition?",
"Answer": "That God\u0027s name may be honored by us and all men."
},
{
"Number": 112,
"Question": "What is the second petition?",
"Answer": "\u0027Thy kingdom come.\u0027",
"Proofs": {
"Id": 1,
"References": [
"Matt.6.10",
"Ps.68.1-Ps.68.18",
"Rom.10.1",
"2Thess.3.1",
"Matt.9.37-Matt.9.38",
"Rev.22.20"
]
}
},
{
"Number": 113,
"Question": "What do we pray for in the second petition?",
"Answer": "That the gospel may be preached in all the world, and believed and obeyed by us and all men."
},
{
"Number": 114,
"Question": "What is the third petition?",
"Answer": "\u0027Thy will be done in earth, as it is in heaven.\u0027",
"Proofs": {
"Id": 1,
"References": [
"Matt.6.10",
"Ps.103.20-Ps.103.21",
"Ps.25.4-Ps.25.5",
"Ps.119.26"
]
}
},
{
"Number": 115,
"Question": "What do we pray for in the third petition?",
"Answer": "That men on earth may serve God as the angels do in heaven."
},
{
"Number": 116,
"Question": "What is the fourth petition?",
"Answer": "\u0027Give us this day our daily bread.\u0027",
"Proofs": {
"Id": 1,
"References": [
"Matt.6.11",
"Prov.30.8-Prov.30.9",
"1Tim.6.6-1Tim.6.8",
"1Tim.4.4-1Tim.4.5"
]
}
},
{
"Number": 117,
"Question": "What do we pray for in the fourth petition?",
"Answer": "That God would give us all things needful for our bodies and souls."
},
{
"Number": 118,
"Question": "What is the fifth petition?",
"Answer": "\u0027And forgive us our debts, as we forgive our debtors.\u0027",
"Proofs": {
"Id": 1,
"References": [
"Matt.6.12",
"Ps.51.1,Ps.51.3,Ps.51.7",
"Mark.11.25",
"Matt.18.35"
]
}
},
{
"Number": 119,
"Question": "What do we pray for in the fifth petition?",
"Answer": "That God would pardon our sins for Christ\u0027s sake, and enable us to forgive those who have injured us."
},
{
"Number": 120,
"Question": "What is the sixth petition?",
"Answer": "\u0027And lead us not into temptation, but deliver us from evil.\u0027",
"Proofs": {
"Id": 1,
"References": [
"Matt.6.13",
"Matt.26.41",
"Ps.19.13",
"1Cor.10.13",
"John.17.15"
]
}
},
{
"Number": 121,
"Question": "What do we pray for in the sixth petition?",
"Answer": "That God would keep us from sin.",
"Proofs": {
"Id": 1,
"References": [
"Matt.6.13",
"Matt.26.41",
"Ps.19.13",
"1Cor.10.13",
"John.17.15"
]
}
},
{
"Number": 122,
"Question": "How many sacraments are there?",
"Answer": "Two."
},
{
"Number": 123,
"Question": "What are they?",
"Answer": "Baptism and the Lord\u0027s Supper.",
"Proofs": {
"Id": 1,
"References": [
"Rom.10.17",
"Jas.1.18",
"1Cor.3.5",
"Acts.14.1",
"Acts.2.41-Acts.2.42"
]
}
},
{
"Number": 124,
"Question": "Who appointed these sacraments?",
"Answer": "The Lord Jesus Christ. "
},
{
"Number": 125,
"Question": "Why did Christ appoint these sacraments?",
"Answer": "To distinguish his disciples from the world, and to comfort and strengthen them."
},
{
"Number": 126,
"Question": "What sign is used in baptism?",
"Answer": "The washing with water."
},
{
"Number": 127,
"Question": "What does this signify?",
"Answer": "That we are cleansed from sin by the blood of Christ."
},
{
"Number": 128,
"Question": "In whose name are we baptized?",
"Answer": "In the name of the Father, and of the Son, and of the Holy Ghost."
},
{
"Number": 129,
"Question": "Who are to be baptized?",
"Answer": "Believers and their children."
},
{
"Number": 130,
"Question": "Why should infants be baptized?",
"Answer": "Because they have a sinful nature and need a Saviour."
},
{
"Number": 131,
"Question": "Does Christ care for little children?",
"Answer": "Yes; for he says, SUFFER THE LITTLE CHILDREN TO COME UNTO ME, AND FORBID THEM NOT, FOR OF SUCH IS THE KINGDOM OF HEAVEN."
},
{
"Number": 132,
"Question": "To what does your baptism bind you?",
"Answer": "To be a true follower of Christ."
},
{
"Number": 133,
"Question": "What is the Lord\u0027s Supper?",
"Answer": "The eating of bread and drinking of wine in remembrance of the sufferings and death of Christ."
},
{
"Number": 134,
"Question": "What does the bread represent?",
"Answer": "The body of Christ, broken for our sins."
},
{
"Number": 135,
"Question": "What does the wine represent?",
"Answer": "The blood of Christ, shed for our salvation."
},
{
"Number": 136,
"Question": "Who should partake of the Lord\u0027s Supper?",
"Answer": "Only those who repent of their sins, believe in Christ for salvation, and love their fellow-men."
},
{
"Number": 137,
"Question": "Did Christ remain in the tomb after his crucifixion?",
"Answer": "No; he rose from the tomb on the third day after his death."
},
{
"Number": 138,
"Question": "Where is Christ now?",
"Answer": "In heaven, interceding for sinners."
},
{
"Number": 139,
"Question": "Will he come again?",
"Answer": "Yes; at the last day Christ will come to judge the world."
},
{
"Number": 140,
"Question": "What becomes of men at death?",
"Answer": "The body returns to dust, and the soul goes into the world of spirits."
},
{
"Number": 141,
"Question": "Will the bodies of the dead be raised to life again?",
"Answer": "Yes; \u0027the trumpet shall sound and the dead shall be raised.\u0027"
},
{
"Number": 142,
"Question": "What will become of the wicked in the day of judgment?",
"Answer": "They shall be cast into hell."
},
{
"Number": 143,
"Question": "What is hell?",
"Answer": "A place of dreadful and endless torment."
},
{
"Number": 144,
"Question": "What will become of the righteous?",
"Answer": "They shall be taken to heaven."
},
{
"Number": 145,
"Question": "What is heaven?",
"Answer": "A glorious and happy place, where the righteous shall be for ever with the LORD."
}
]
}
Confessio/data/chalcedonian_definition.json
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{
"Metadata": {
"Title": "Chalcedonian Definition",
"AlternativeTitles": [
"Chalcedonian Creed",
"Definition of Chalcedon",
"The Symbol of Chalcedon"
],
"Year": "451",
"Authors": [
"Council of Chalcedon"
],
"Location": "Chalcedon, Bithynia",
"OriginalLanguage": "Greek",
"OriginStory": "The Council of Chalcedon was summoned to consider the 'one nature' view of Christ",
"SourceUrl": "https://www.ccel.org/ccel/schaff/creeds2.iv.i.iii.html",
"SourceAttribution": "Public Domain",
"CreedFormat": "Creed"
},
"Data": {
"Content": "Therefore, following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer; one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the fathers has handed down to us."
}
}
Confessio/data/chicago_statement_on_biblical_inerrancy.json
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{
"Metadata": {
"Title": "Chicago Statement on Biblical Inerrancy",
"AlternativeTitles": [],
"Year": "1978",
"Authors": [
"International Council on Biblical Inerrancy"
],
"Location": "Chicago, Illinois",
"OriginalLanguage": "English",
"OriginStory": "The International Council on Biblical Inerrancy was founded to clarify and defend the doctrine of biblical inerrancy.",
"SourceUrl": "https://library.dts.edu/Pages/TL/Special/ICBI_1.pdf",
"SourceAttribution": "Copyright - Alliance of Confessing Evangelicals, Inc",
"CreedFormat": "Statement"
},
"Data": [
{
"Article": "1",
"Title": "Article I",
"Content": "WE AFFIRM that the Holy Scriptures are to be received as the authoritative Word of God.\n\nWE DENY that the Scriptures receive their authority from the Church, tradition, or any other human source."
},
{
"Article": "2",
"Title": "Article II",
"Content": "WE AFFIRM that the Scriptures are the supreme written norm by which God binds the conscience, and that the authority of the Church is subordinate to that of Scripture.\n\nWE DENY that Church creeds, councils, or declarations have authority greater than or equal to the authority of the Bible."
},
{
"Article": "3",
"Title": "Article III",
"Content": "WE AFFIRM that the written Word in its entirety is revelation given by God.\n\nWE DENY that the Bible is merely a witness to revelation, or only becomes revelation in encounter, or depends on the responses of men for its validity."
},
{
"Article": "4",
"Title": "Article IV",
"Content": "WE AFFIRM that God who made mankind in His image has used language as a means of revelation.\n\nWE DENY that human language is so limited by our creatureliness that it is rendered inadequate as a vehicle for divine revelation. We further deny that the corruption of human culture and language through sin has thwarted God's work of inspiration."
},
{
"Article": "5",
"Title": "Article V",
"Content": "WE AFFIRM that God's revelation within the Holy Scriptures was progressive.\n\nWE DENY that later revelation, which may fulfill earlier revelation, ever corrects or contradicts it. We further deny that any normative revelation has been given since the completion of the New Testament writings."
},
{
"Article": "6",
"Title": "Article VI",
"Content": "WE AFFIRM that the whole of Scripture and all its parts, down to the very words of the original, were given by divine inspiration.\n\nWE DENY that the inspiration of Scripture can rightly be affirmed of the whole without the parts, or of some parts but not the whole."
},
{
"Article": "7",
"Title": "Article VII",
"Content": "WE AFFIRM that inspiration was the work in which God by His Spirit, through human writers, gave us His Word. The origin of Scripture is divine. The mode of divine inspiration remains largely a mystery to us.\n\nWE DENY that inspiration can be reduced to human insight, or to heightened states of consciousness of any kind."
},
{
"Article": "8",
"Title": "Article VIII",
"Content": "WE AFFIRM that God in His work of inspiration utilized the distinctive personalities and literary styles of the writers whom He had chosen and prepared.\n\nWE DENY that God, in causing these writers to use the very words that He chose, overrode their personalities."
},
{
"Article": "9",
"Title": "Article IX",
"Content": "WE AFFIRM that inspiration, though not conferring omniscience, guaranteed true and trustworthy utterance on all matters of which the Biblical authors were moved to speak and write.\n\nWE DENY that the finitude or fallenness of these writers, by necessity or otherwise, introduced distortion or falsehood into God's Word."
},
{
"Article": "10",
"Title": "Article X",
"Content": "WE AFFIRM that inspiration, strictly speaking, applies only to the autographic text of Scripture, which in the providence of God can be ascertained from available manuscripts with great accuracy. We further affirm that copies and translations of Scripture are the Word of God to the extent that they faithfully represent the original.\n\nWE DENY that any essential element of the Christian faith is affected by the absence of the autographs. We further deny that this absence renders the assertion of Biblical inerrancy invalid or irrelevant."
},
{
"Article": "11",
"Title": "Article XI",
"Content": "WE AFFIRM that Scripture, having been given by divine inspiration, is infallible, so that, far from misleading us, it is true and reliable in all the matters it addresses.\n\nWE DENY that it is possible for the Bible to be at the same time infallible and errant in its assertions. Infallibility and inerrancy may be distinguished, but not separated."
},
{
"Article": "12",
"Title": "Article XII",
"Content": "WE AFFIRM that Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit.\n\nWE DENY that Biblical infallibility and inerrancy are limited to spiritual, religious, or redemptive themes, exclusive of assertions in the fields of history and science. We further deny that scientific hypotheses about earth history may properly be used to overturn the teaching of Scripture on creation and the flood."
},
{
"Article": "13",
"Title": "Article XIII",
"Content": "WE AFFIRM the propriety of using inerrancy as a theological term with reference to the complete truthfulness of Scripture.\n\nWE DENY that it is proper to evaluate Scripture according to standards of truth and error that are alien to its usage or purpose. We further deny that inerrancy is negated by Biblical phenomena such as a lack of modern technical precision, irregularities of grammar or spelling, observational descriptions of nature, the reporting of falsehoods, the use of hyperbole and round numbers, the topical arrangement of material, variant selections of material in parallel accounts, or the use of free citations."
},
{
"Article": "14",
"Title": "Article XIV",
"Content": "WE AFFIRM the unity and internal consistency of Scripture.\n\nWE DENY that alleged errors and discrepancies that have not yet been resolved vitiate the truth claims of the Bible."
},
{
"Article": "15",
"Title": "Article XV",
"Content": "WE AFFIRM that the doctrine of inerrancy is grounded in the teaching of the Bible about inspiration.\n\nWE DENY that Jesus' teaching about Scripture may be dismissed by appeals to accommodation or to any natural limitation of His humanity."
},
{
"Article": "16",
"Title": "Article XVI",
"Content": "WE AFFIRM that the doctrine of inerrancy has been integral to the Church's faith throughout its history.\n\nWE DENY that inerrancy is a doctrine invented by scholastic Protestantism, or is a reactionary position postulated in response to negative higher criticism."
},
{
"Article": "17",
"Title": "Article XVII",
"Content": "WE AFFIRM that the Holy Spirit bears witness to the Scriptures, assuring believers of the truthfulness of God's written Word.\n\nWE DENY that this witness of the Holy Spirit operates in isolation from or against Scripture."
},
{
"Article": "18",
"Title": "Article XVIII",
"Content": "WE AFFIRM that the text of Scripture is to be interpreted by grammatico-historical exegesis, taking account of its literary forms and devices, and that Scripture is to interpret Scripture.\n\nWE DENY the legitimacy of any treatment of the text or quest for sources lying behind it that leads to relativizing, dehistoricizing, or discounting its teaching, or rejecting its claims to authorship."
},
{
"Article": "19",
"Title": "Article XIX",
"Content": "WE AFFIRM that a confession of the full authority, infallibility, and inerrancy of Scripture is vital to a sound understanding of the whole of the Christian faith. We further affirm that such confession should lead to increasing conformity to the image of Christ.\n\nWE DENY that such confession is necessary for salvation. However, we further deny that inerrancy can be rejected without grave consequences, both to the individual and to the Church."
}
]
}
Confessio/data/christ_hymn_of_colossians.json
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{
"Metadata": {
"Title": "Christ Hymn of Colossians",
"AlternativeTitles": [],
"Year": "60",
"Authors": [
"Paul"
],
"Location": "Rome, Italy",
"OriginalLanguage": "Greek",
"OriginStory": "To the saints and faithful brothers in Christ at Colossae",
"SourceUrl": "https://esv.literalword.com/?q=colossians+1%3A15-19",
"SourceAttribution": "Copyright - Crossway",
"CreedFormat": "Creed"
},
"Data": {
"Content": "He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities-all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.",
"ContentWithProofs": "He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities-all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.[1]",
"Proofs": [
{
"Id": 1,
"References": ["Col.1.15-Col.1.19"]
}
]
}
}
Confessio/data/christ_hymn_of_philippians.json
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{
"Metadata": {
"Title": "Christ Hymn of Philippians",
"AlternativeTitles": [],
"Year": "60",
"Authors": [
"Paul"
],
"Location": "Rome, Italy",
"OriginalLanguage": "Greek",
"OriginStory": "To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons",
"SourceUrl": "https://esv.literalword.com/?q=Philippians+2%3A6-10",
"SourceAttribution": "Copyright - Crossway",
"CreedFormat": "Creed"
},
"Data": {
"Content": "Who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.",
"ContentWithProofs": "Who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.[1]",
"Proofs": [
{
"Id": 1,
"References": ["Phil.2.6-Phil.2.10"]
}
]
}
}
Confessio/data/christian_shema.json
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{
"Metadata": {
"Title": "Christian Shema",
"AlternativeTitles": [],
"Year": "55",
"Authors": [
"Paul"
],
"Location": "Ephesus, Roman Empire",
"OriginalLanguage": "Greek",
"OriginStory": "To the church of God that is in Corinth",
"SourceUrl": "https://esv.literalword.com/?q=1+corinthians+8%3A6",
"SourceAttribution": "Copyright - Crossway",
"CreedFormat": "Creed"
},
"Data": {
"Content": "There is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.",
"ContentWithProofs": "There is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.[1]",
"Proofs": [
{
"Id": 1,
"References": [ "1Cor.8.6" ]
}
]
}
}
Confessio/data/confession_of_peter.json
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{
"Metadata": {
"Title": "Confession of Peter",
"AlternativeTitles": ["Petrine Confession"],
"Year": "30",
"Authors": [],
"Location": "",
"OriginalLanguage": "",
"OriginStory": "",
"SourceUrl": "https://esv.literalword.com/?q=Matthew+16%3A16",
"SourceAttribution": "Copyright - Crossway",
"CreedFormat": "Creed"
},
"Data": {
"Content": "Simon Peter replied, \"You are the Christ, the Son of the living God.\"",
"ContentWithProofs": "Simon Peter replied, \"You are the Christ, the Son of the living God.\"[1]",
"Proofs": [
{
"Id": 1,
"References": [
"Matt.16.16", "Mark.8.29", "Luke.9.20", "John.20.31", "1John.5.1", "John.9.22", "John.11.27", "Mark.14.61"
]
}
]
}
}
Confessio/data/consensus_tigurinus.json
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{
"Metadata": {
"Title": "Consensus Tigurinus",
"AlternativeTitles": [
"Consensus of Zurich"
],
"Year": "1549",
"Authors": [
"John Calvin"
],
"Location": "Geneva, Switzerland",
"OriginalLanguage": "Latin",
"OriginStory": "Calvin presents a defense and explanation for his view of the Lord's Supper to explain his preaching on the topic and to unite the Reformed churches.",
"SourceUrl": "http://apostles-creed.org/wp-content/uploads/2014/07/The-Consenus-Tigurinus-Zurich.pdf",
"SourceAttribution": "Public Domain",
"CreedFormat": "Consensus"
},
"Data": [
{
"Article": "1",
"Title": "The Whole Spiritual Government of the Church Leads us to Christ",
"Content": "Seeing that Christ is the end of the law, and the knowledge of him comprehends in itself the whole sum of the gospel, there is no doubt that the object of the whole spiritual government of the Church is to lead us to Christ, as it is by him alone we come to God, who is the final end of a happy life. Whosoever deviates from this in the slightest degree, can never speak duly or appositely of any ordinances of God."
},
{
"Article": "2",
"Title": "A True Knowledge of the Sacraments from the Knowledge of Christ",
"Content": "As the sacraments are appendages of the gospel, he only can discourse aptly and usefully of their nature, virtue, office, and benefit, who begins with Christ: and that not by adverting cursorily to the name of Christ, but by truly holding for what end he was given us by the Father, and what blessings he has conferred upon us."
},
{
"Article": "3",
"Title": "Nature of the Knowledge of Christ",
"Content": "We must hold therefore that Christ, being the eternal Son of God, and of the same essence and glory with the Father, assumed our flesh, to communicate to us by right of adoption that which he possessed by nature, namely, to make us sons of God. This is done when ingrafted by faith into the body of Christ, and that by the agency of the Holy Spirit we are first counted righteous by a free imputation of righteousness, and then regenerated to a new life: whereby being formed again in the image of our heavenly Father, we renounce the old man."
},
{
"Article": "4",
"Title": "Christ a Priest and King",
"Content": "Thus Christ, in his human nature, is to be considered as our priest, who expiated our sins by the one sacrifice of his death, put away all our transgressions by his obedience, provided a perfect righteousness for us, and now intercedes for us, that we may have access to God. He is to be considered as a repairer, who, by the agency of his Spirit, reforms whatever is vicious in us, that we may cease to live to the world and the flesh, and God himself may live in us. He is to be considered as a king, who enriches us with all kinds of blessings, governs and defends us by his power, provides us with spiritual weapons, delivers us from all harm, and rules and guides us by the sceptre of his mouth. And he is to be so considered, that he may raise us to himself, the true God, and to the Father, until the fulfilment of what is finally to take place, viz., God be all in all."
},
{
"Article": "5",
"Title": "How Christ Communicates Himself to Us",
"Content": "Moreover, that Christ may thus exhibit himself to us and produce these effects in us, he must be made one with us, and we must be ingrafted into his body. He does not infuse his life into us unless he is our head, and from him the whole body, fitly joined together through every joint of supply, according to his working, maketh increase of the body in the proportion of each member."
},
{
"Article": "6",
"Title": "Spiritual Communion. Institution of the Sacraments",
"Content": "The spiritual communion which we have with the Son of God takes place when he, dwelling in us by his Spirit, makes all who believe capable of all the blessings which reside in him. In order to testify this, both the preaching of the gospel was appointed, and the use of the sacraments committed to us, namely, the sacraments of holy Baptism and the holy Supper."
},
{
"Article": "7",
"Title": "The Ends of the Sacrament",
"Content": "The ends of the sacraments are to be marks and badges of Christian profession and fellowship or fraternity, to be incitements to gratitude and exercises of faith and a godly life; in short, to be contracts binding us to this. But among other ends the principal one is, that God may, by means of them, testify, represent, and seal his grace to us. For although they signify nothing else than is announced to us by the Word itself, yet it is a great matter, first, that there is submitted to our eye a kind of living images which make a deeper impression on the senses, by bringing the object in a manner directly before them, while they bring the death of Christ and all his benefits to our remembrance, that faith may be the better exercised; and, secondly, that what the mouth of God had announced is, as it were, confirmed and ratified by seals."
},
{
"Article": "8",
"Title": "Gratitude",
"Content": "Now, seeing that these things which the Lord has given as testimonies and seals of his grace are true, he undoubtedly truly performs inwardly by his Spirit that which the sacraments figure to our eyes and other senses; in other words, we obtain possession of Christ as the fountain of all blessings, both in order that we may be reconciled to God by means of his death, be renewed by his Spirit to holiness of life, in short, obtain righteousness and salvation; and also in order that we may give thanks for the blessings which were once exhibited on the cross, and which we daily receive by faith."
},
{
"Article": "9",
"Title": "The Signs and the Things Signified Not Disjoined but Distinct",
"Content": "Wherefore, though we distinguish, as we ought, between the signs and the things signified, yet we do not disjoin the reality from the signs, but acknowledge that all who in faith embrace the promises there offered receive Christ spiritually, with his spiritual gifts, while those who had long been made partakers of Christ continue and renew that communion."
},
{
"Article": "10",
"Title": "The Promise Principally to Be Looked To in the Sacraments",
"Content": "And it is proper to look not to the bare signs, but rather to the promise thereto annexed. As far, therefore, as our faith in the promise there offered prevails, so far will that virtue and efficacy of which we speak display itself. Thus the substance of water, bread, and wine, by no means offers Christ to us, nor makes us capable of his spiritual gifts. The promise rather is to be looked to, whose office it is to lead us to Christ by the direct way of faith, faith which makes us partakers of Christ."
},
{
"Article": "11",
"Title": "We Are Not to Stand Gazing on the Elements",
"Content": "This refutes the error of those who stand gazing on the elements, and attach their confidence of salvation to them; seeing that the sacraments separated from Christ are but empty shows, and a voice is distinctly heard throughout proclaiming that we must adhere to none but Christ alone, and seek the gift of salvation from none but him."
},
{
"Article": "12",
"Title": "The Sacraments Effect Nothing by Themselves",
"Content": "Besides, if any good is conferred upon us by the sacraments, it is not owing to any proper virtue in them, even though in this you should include the promise by which they are distinguished. For it is God alone who acts by his Spirit. When he uses the instrumentality of the sacraments, he neither infuses his own virtue into them nor derogates in any respect from the effectual working of his Spirit, but, in adaptation to our weakness, uses them as helps; in such manner, however, that the whole power of acting remains with him alone."
},
{
"Article": "13",
"Title": "God Uses the Instrument, but All the Virtue Is His",
"Content": "Wherefore, as Paul reminds us, that neither he that planteth nor he that watereth is any thing, but God alone that giveth the increase; so also it is to be said of the sacraments that they are nothing, because they will profit nothing, unless God in all things make them effectual. They are indeed instruments by which God acts efficaciously when he pleases, yet so that the whole work of our salvation must be ascribed to him alone."
},
{
"Article": "14",
"Title": "The Whole Accomplished by Christ",
"Content": "We conclude, then, that it is Christ alone who in truth baptizes inwardly, who in the Supper makes us partakers of himself, who, in short, fulfils what the sacraments figure, and uses their aid in such manner that the whole effect resides in his Spirit."
},
{
"Article": "15",
"Title": "How the Sacraments Confirm",
"Content": "Thus the sacraments are sometimes called seals, and are said to nourish, confirm, and advance faith, and yet the Spirit alone is properly the seal, and also the beginner and finisher of faith. For all these attributes of the sacraments sink down to a lower place, so that not even the smallest portion of our salvation is transferred to creatures or elements."
},
{
"Article": "16",
"Title": "All Who Partake of the Sacraments Do Not Partake of the Reality",
"Content": "Besides, we carefully teach that God does not exert his power indiscriminately in all who receive the sacraments, but only in the elect. For as he enlightens unto faith none but those whom he hath foreordained to life, so by the secret agency of his Spirit he makes the elect receive what the sacraments offer."
},
{
"Article": "17",
"Title": "The Sacraments Do Not Confer Grace",
"Content": "By this doctrine is overthrown that fiction of the sophists which teaches that the sacraments confer grace on all who do not interpose the obstacle of mortal sin. For besides that in the sacraments nothing is received except by faith, we must also hold that the grace of God is by no means so annexed to them that whoso receives the sign also gains possession of the thing. For the signs are administered alike to reprobate and elect, but the reality reaches the latter only."
},
{
"Article": "18",
"Title": "The Gifts Offered to All, but Received by Believers Only",
"Content": "It is true indeed that Christ with his gifts is offered to all in common, and that the unbelief of man not overthrowing the truth of God, the sacraments always retain their efficacy; but all are not capable of receiving Christ and his gifts. Wherefore nothing is changed on the part of God, but in regard to man each receives according to the measure of his faith."
},
{
"Article": "19",
"Title": "Believers Before, and Without the Use of the Sacraments, Communicate with Christ",
"Content": "As the use of the sacraments will confer nothing more on unbelievers than if they had abstained from it, nay, is only destructive to them, so without their use believers receive the reality which is there figured. Thus the sins of Paul were washed away by baptism, though they had been previously washed away. So likewise baptism was the laver of regeneration to Cornelius, though he had already received the Holy Spirit. So in the Supper Christ communicates himself to us, though he had previously imparted himself, and perpetually remains in us. For seeing that each is enjoined to examine himself, it follows that faith is required of each before coming to the sacrament. Faith is not without Christ; but inasmuch as faith is confirmed and increased by the sacraments, the gifts of God are confirmed in us, and thus Christ in a manner grows in us and we in him."
},
{
"Article": "20",
"Title": "The Benefit Not Always Received in the Act of Communicating",
"Content": "The advantage which we receive from the sacraments ought by no means to be restricted to the time at which they are administered to us, just as if the visible sign, at the moment when it is brought forward, brought the grace of God along with it. For those who were baptized when mere infants, God regenerates in childhood or adolescence, occasionally even in old age. Thus the utility of baptism is open to the whole period of life, because the promise contained in it is perpetually in force. And it may sometimes happen that the use of the holy Supper, which, from thoughtlessness or slowness of heart does little good at the time, afterward bears its fruit."
},
{
"Article": "21",
"Title": "No Local Presence Must Be Imagined",
"Content": "We must guard particularly against the idea of any local presence. For while the signs are present in this world, are seen by the eyes and handled by the hands, Christ, regarded as man, must be sought nowhere else than in Heaven, and not otherwise than with the mind and eye of faith. Wherefore it is a perverse and impious superstition to inclose him under the elements of this world."
},
{
"Article": "22",
"Title": "Explanation of the Words \"This Is My Body.\"",
"Content": "Those who insist that the formal words of the Supper, \"This is my body; this is my blood,\" are to be taken in what they call the precisely literal sense, we repudiate as preposterous interpreters. For we hold it out of controversy that they are to be taken figuratively, the bread and wine receiving the name of that which they signify. Nor should it be thought a new or unwonted thing to transfer the name of things figured by metonomy to the sign, as similar modes of expression occur throughout the Scriptures, and we by so saying assert nothing but what is found in the most ancient and most approved writers of the Church."
},
{
"Article": "23",
"Title": "Of the Eating of the Body",
"Content": "When it is said that Christ, by our eating of his flesh and drinking of his blood, which are here figured, feeds our souls through faith by the agency of the Holy Spirit, we are not to understand it as if any mingling or transfusion of substance took place, but that we draw life from the flesh once offered in sacrifice and the blood shed in expiation."
},
{
"Article": "24",
"Title": "Transubstantiation and Other Follies",
"Content": "In this way are refuted not only the fiction of the Papists concerning transubstantiation, but all the gross figments and futile quibbles which either derogate from his celestial glory or are in some degree repugnant to the reality of his human nature. For we deem it no less absurd to place Christ under the bread or couple him with the bread, than to transubstantiate the bread into his body."
},
{
"Article": "25",
"Title": "The Body of Christ Locally in Heaven",
"Content": "And that no ambiguity may remain when we say that Christ is to be sought in Heaven, the expression implies and is understood by us to intimate distance of place. For though philosophically speaking there is no place above the skies, yet as the body of Christ, bearing the nature and mode of a human body, is finite and is contained in Heaven as its place, it is necessarily as distant from us in point of space as Heaven is from Earth."
},
{
"Article": "26",
"Title": "Christ Not to Be Adored in the Bread",
"Content": "If it is not lawful to affix Christ in our imagination to the bread and the wine, much less is it lawful to worship him in the bread. For although the bread is held forth to us as a symbol and pledge of the communion which we have with Christ, yet as it is a sign and not the thing itself, and has not the thing either included in it or fixed to it, those who turn their minds towards it, with the view of worshipping Christ, make an idol of it."
}
]
}
Confessio/data/council_of_orange.json
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{
"Metadata": {
"Title": "Council of Orange",
"AlternativeTitles": [
"Second Council of Orange",
"Second Synod of Orange"
],
"Year": "529",
"Authors": [
"Caesarius of Arles",
"Julianus Amartolus, Bishop of Carpentras",
"Constantius, Bishop of Gap",
"Cyprianus, Bishop of Toulon",
"Eucherius, Bishop of Avignon",
"Eucherius",
"Heraclius, Bishop of Saint-Paul-trois-Chateaux",
"Principius",
"Philagrius, Bishop of Cavaillon",
"Maximus",
"Praetextatus, Bishop of Apt",
"Alethius, Bishop of Vaison",
"Lupercianus, Bishop of Frejus",
"Vindemialis, Bishop of Orange"
],
"Location": "Orange, France",
"OriginalLanguage": "Latin",
"OriginStory": "This councel met to decide between semi-Pelagianism and Augustinianism. They decided on semi-Augustinianism",
"SourceUrl": "www.onthewing.org/user/Creed_Council%20of%20Orange%20-%20Pelagianism.pdf",
"SourceAttribution": "Public Domain",
"CreedFormat": "Canons"
},
"Data": [
{
"Article": "1",
"Title": "Canon 1",
"Content": "If anyone denies that it is the whole man, that is, both body and soul, that was \"changed for the worse\" through the offense of Adam's sin, but believes that the freedom of the soul remains unimpaired and that only the body is subject to corruption, he is deceived by the error of Pelagius and contradicts the scripture which says, \"The soul that sins shall die\" (Ezek. 18:20); and, \"Do you not know that if you yield yourselves to anyone as obedient slaves, you are the slaves of the one whom you obey?\" (Rom. 6:16); and, \"For whatever overcomes a man, to that he is enslaved\" (2 Pet. 2:19)."
},
{
"Article": "2",
"Title": "Canon 2",
"Content": "If anyone asserts that Adam's sin affected him alone and not his descendants also, or at least if he declares that it is only the death of the body which is the punishment for sin, and not also that sin, which is the death of the soul, passed through one man to the whole human race, he does injustice to God and contradicts the Apostle, who says, \"Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned\" (Rom. 5:12)."
},
{
"Article": "3",
"Title": "Canon 3",
"Content": "If anyone says that the grace of God can be conferred as a result of human prayer, but that it is not grace itself which makes us pray to God, he contradicts the prophet Isaiah, or the Apostle who says the same thing, \"I have been found by those who did not seek me; I have shown myself to those who did not ask for me\" (Rom 10:20, quoting Isa. 65:1)."
},
{
"Article": "4",
"Title": "Canon 4",
"Content": "If anyone maintains that God awaits our will to be cleansed from sin, but does not confess that even our will to be cleansed comes to us through the infusion and working of the Holy Spirit, he resists the Holy Spirit himself who says through Solomon, \"The will is prepared by the Lord\" (Prov. 8:35, LXX), and the salutary word of the Apostle, \"For God is at work in you, both to will and to work for his good pleasure\" (Phil. 2:13)."
},
{
"Article": "5",
"Title": "Canon 5",
"Content": "If anyone says that not only the increase of faith but also its beginning and the very desire for faith, by which we believe in Him who justifies the ungodly and comes to the regeneration of holy baptism -- if anyone says that this belongs to us by nature and not by a gift of grace, that is, by the inspiration of the Holy Spirit amending our will and turning it from unbelief to faith and from godlessness to godliness, it is proof that he is opposed to the teaching of the Apostles, for blessed Paul says, \"And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ\" (Phil. 1:6). And again, \"For by grace you have been saved through faith; and this is not your own doing, it is the gift of God\" (Eph. 2:8). For, those who state that the faith by which we believe in God is natural make all who are separated from the Church of Christ by definition in some measure believers."
},
{
"Article": "6",
"Title": "Canon 6",
"Content": "If anyone says that God has mercy upon us when, apart from his grace, we believe, will, desire, strive, labor, pray, watch, study, seek, ask, or knock, but does not confess that it is by the infusion and inspiration of the Holy Spirit within us that we have the faith, the will, or the strength to do all these things as we ought; or if anyone makes the assistance of grace depend on the humility or obedience of man and does not agree that it is a gift of grace itself that we are obedient and humble, he contradicts the Apostle who says, \"What have you that you did not receive?\" (1 Cor. 4:7), and, \"But by the grace of God I am what I am\" (1 Cor. 15:10)."
},
{
"Article": "7",
"Title": "Canon 7",
"Content": "If anyone affirms that we can form any right opinion or make any right choice which relates to the salvation of eternal life, as is expedient for us, or that we can be saved, that is, assent to the preaching of the gospel through our natural powers without the illumination and inspiration of the Holy Spirit, who makes all men gladly assent to and believe in the truth, he is led astray by a heretical spirit, and does not understand the voice of God who says in the Gospel, \"For apart from me you can do nothing\" (John 15:5), and the word of the Apostle, \"Not that we are competent of ourselves to claim anything as coming from us; our competence is from God\" (2 Cor. 3:5)."
},
{
"Article": "8",
"Title": "Canon 8",
"Content": "If anyone maintains that some are able to come to the grace of baptism by mercy but others through free will, which has manifestly been corrupted in all those who have been born after the transgression of the first man, it is proof that he has no place in the true faith. For he denies that the free will of all men has been weakened through the sin of the first man, or at least holds that it has been affected in such a way that they have still the ability to seek the mystery of eternal salvation by themselves without the revelation of God. The Lord himself shows how contradictory this is by declaring that no one is able to come to him \"unless the Father who sent me draws him\" (John 6:44), as he also says to Peter, \"Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven\" (Matt. 16:17), and as the Apostle says, \"No one can say 'Jesus is Lord' except by the Holy Spirit\" (1 Cor. 12:3)."
},
{
"Article": "9",
"Title": "Canon 9",
"Content": "Concerning the succor of God. It is a mark of divine favor when we are of a right purpose and keep our feet from hypocrisy and unrighteousness; for as often as we do good, God is at work in us and with us, in order that we may do so."
},
{
"Article": "10",
"Title": "Canon 10",
"Content": "Concerning the succor of God. The succor of God is to be ever sought by the regenerate and converted also, so that they may be able to come to a successful end or persevere in good works."
},
{
"Article": "11",
"Title": "Canon 11",
"Content": "Concerning the duty to pray. None would make any true prayer to the Lord had he not received from him the object of his prayer, as it is written, \"Of your own have we given you\" (1 Chron. 29:14)."
},
{
"Article": "12",
"Title": "Canon 12",
"Content": "Of what sort we are whom God loves. God loves us for what we shall be by his gift, and not by our own deserving."
},
{
"Article": "13",
"Title": "Canon 13",
"Content": "Concerning the restoration of free will. The freedom of will that was destroyed in the first man can be restored only by the grace of baptism, for what is lost can be returned only by the one who was able to give it. Hence the Truth itself declares: \"So if the Son makes you free, you will be free indeed\" (John 8:36)."
},
{
"Article": "14",
"Title": "Canon 14",
"Content": "No mean wretch is freed from his sorrowful state, however great it may be, save the one who is anticipated by the mercy of God, as the Psalmist says, \"Let thy compassion come speedily to meet us\" (Ps. 79:8), and again, \"My God in his steadfast love will meet me\" (Ps. 59:10)."
},
{
"Article": "15",
"Title": "Canon 15",
"Content": "Adam was changed, but for the worse, through his own iniquity from what God made him. Through the grace of God the believer is changed, but for the better, from what his iniquity has done for him. The one, therefore, was the change brought about by the first sinner; the other, according to the Psalmist, is the change of the right hand of the Most High (Ps. 77:10). "
},
{
"Article": "16",
"Title": "Canon 16",
"Content": "No man shall be honored by his seeming attainment, as though it were not a gift, or suppose that he has received it because a missive from without stated it in writing or in speech. For the Apostle speaks thus, \"For if justification were through the law, then Christ died to no purpose\" (Gal. 2:21); and \"When he ascended on high he led a host of captives, and he gave gifts to men\" (Eph. 4:8, quoting Ps. 68:18). It is from this source that any man has what he does; but whoever denies that he has it from this source either does not truly have it, or else \"even what he has will be taken away\" (Matt. 25:29)."
},
{
"Article": "17",
"Title": "Canon 17",
"Content": "Concerning Christian courage. The courage of the Gentiles is produced by simple greed, but the courage of Christians by the love of God which \"has been poured into our hearts\" not by freedom of will from our own side but \"through the Holy Spirit which has been given to us\" (Rom. 5:5)."
},
{
"Article": "18",
"Title": "Canon 18",
"Content": "That grace is not preceded by merit. Recompense is due to good works if they are performed; but grace, to which we have no claim, precedes them, to enable them to be done."
},
{
"Article": "19",
"Title": "Canon 19",
"Content": "That a man can be saved only when God shows mercy. Human nature, even though it remained in that sound state in which it was created, could by no means save itself, without the assistance of the Creator; hence since man cannot safe-guard his salvation without the grace of God, which is a gift, how will he be able to restore what he has lost without the grace of God?"
},
{
"Article": "20",
"Title": "Canon 20",
"Content": "That a man can do no good without God. God does much that is good in a man that the man does not do; but a man does nothing good for which God is not responsible, so as to let him do it."
},
{
"Article": "21",
"Title": "Canon 21",
"Content": "Concerning nature and grace. As the Apostle most truly says to those who would be justified by the law and have fallen from grace, \"If justification were through the law, then Christ died to no purpose\" (Gal. 2:21), so it is most truly declared to those who imagine that grace, which faith in Christ advocates and lays hold of, is nature: \"If justification were through nature, then Christ died to no purpose.\" Now there was indeed the law, but it did not justify, and there was indeed nature, but it did not justify. Not in vain did Christ therefore die, so that the law might be fulfilled by him who said, \"I have come not to abolish them (the law and prophets) but to fulfill them\" (Matt. 5:17), and that the nature which had been destroyed by Adam might be restored by him who said that he had come \"to seek and to save the lost\" (Luke 19:10)."
},
{
"Article": "22",
"Title": "Canon 22",
"Content": "Concerning those things that belong to man. No man has anything of his own but untruth and sin. But if a man has any truth or righteousness, it from that fountain for which we must thirst in this desert, so that we may be refreshed from it as by drops of water and not faint on the way."
},
{
"Article": "23",
"Title": "Canon 23",
"Content": "Concerning the will of God and of man. Men do their own will and not the will of God when they do what displeases him; but when they follow their own will and comply with the will of God, however willingly they do so, yet it is his will by which what they will is both prepared and instructed."
},
{
"Article": "24",
"Title": "Canon 24",
"Content": "Concerning the branches of the vine. The branches on the vine do not give life to the vine, but receive life from it; thus the vine is related to its branches in such a way that it supplies them with what they need to live, and does not take this from them. Thus it is to the advantage of the disciples, not Christ, both to have Christ abiding in them and to abide in Christ. For if the vine is cut down another can shoot up from the live root; but one who is cut off from the vine cannot live without the root (John 15:5ff)."
},
{
"Article": "25",
"Title": "Canon 25",
"Content": "Concerning the love with which we love God. It is wholly a gift of God to love God. He who loves, even though he is not loved, allowed himself to be loved. We are loved, even when we displease him, so that we might have means to please him. For the Spirit, whom we love with the Father and the Son, has poured into our hearts the love of the Father and the Son (Rom. 5:5)."
},
{
"Article": "C",
"Title": "Conclusion",
"Content": "And thus according to the passages of Holy Scripture quoted above or the interpretations of the ancient Fathers we must, under the blessing of God, preach and believe as follows. The sin of the first man has so impaired and weakened free will that no one thereafter can either love God as he ought or believe in God or do good for God's sake, unless the grace of divine mercy has preceded him. We therefore believe that the glorious faith which was given to Abel the righteous, and Noah, and Abraham, and Isaac, and Jacob, and to all the saints of old, and which the Apostle Paul1 commends in extolling them (Heb. 11), was not given through natural goodness as it was before to Adam, but was bestowed by the grace of God. And we know and also believe that even after the coming of our Lord this grace is not to be found in the free will of all who desire to be baptized, but is bestowed by the kindness of Christ, as has already been frequently stated and as the Apostle Paul declares, \"For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake\" (Phil. 1:29). And again, \"He who began a good work in you will bring it to completion at the day of Jesus Christ\" (Phil. 1:6). And again, \"For by grace you have been saved through faith; and it is not your own doing, it is the gift of God\" (Eph. 2:8). And as the Apostle says of himself, \"I have obtained mercy to be faithful\" (1 Cor. 7:25, cf. 1 Tim. 1:13). He did not say, \"because I was faithful,\" but \"to be faithful.\" And again, \"What have you that you did not receive?\" (1 Cor. 4:7). And again, \"Every good endowment and every perfect gift is from above, coming down from the Father of lights\" (Jas. 1:17). And again, \"No one can receive anything except what is given him from heaven\" (John 3:27). There are innumerable passages of Holy Scripture which can be quoted to prove the case for grace, but they have been omitted for the sake of brevity, because further examples will not really be of use where few are deemed sufficient. According to the catholic faith we also believe that after grace has been received through baptism, all baptized persons have the ability and responsibility, if they desire to labor faithfully, to perform with the aid and cooperation of Christ what is of essential importance in regard to the salvation of their soul. We not only do not believe that any are foreordained to evil by the power of God, but even state with utter abhorrence that if there are those who want to believe so evil a thing, they are anathema. We also believe and confess to our benefit that in every good work it is not we who take the initiative and are then assisted through the mercy of God, but God himself first inspires in us both faith in him and love for him without any previous good works of our own that deserve reward, so that we may both faithfully seek the sacrament of baptism, and after baptism be able by his help to do what is pleasing to him. We must therefore most evidently believe that the praiseworthy faith of the thief whom the Lord called to his home in paradise, and of Cornelius the centurion, to whom the angel of the Lord was sent, and of Zacchaeus, who was worthy to receive the Lord himself, was not a natural endowment but a gift of God's kindness."
}
]
}
Confessio/data/exposition_of_the_assemblies_catechism.json
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Confessio/data/first_confession_of_basel.json
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{
"Metadata": {
"Title": "First Confession of Basel",
"AlternativeTitles": [
"Confession of Muhlhausen"
],
"Year": "1534",
"Authors": [
"John Oecolampadius",
"Oswald Myconius"
],
"Location": "Basel, Switzerland",
"OriginalLanguage": "",
"OriginStory": "",
"SourceUrl": "http://apostles-creed.org/wp-content/uploads/2014/09/The-First-Confession-of-Basel-1534.pdf",
"SourceAttribution": "Public Domain",
"CreedFormat": "Confession"
},
"Data": [
{
"Article": "I",
"Title": "CONCERNING GOD",
"Content": "We believe in God the Father, God the Son, God the Holy Spirit, one holy, divine Trinity, three Persons and one single, eternal, almighty God, in essence and substance, and not three gods. We also believe that God has created all things by His eternal Word, that is, by His only-begotten Son, and preserves and strengthens all things by His Spirit, that is, by His power; and therefore, God sustains and governs all things as He created them.\n\nHence we confess that before He created the world God elected all those upon whom He willed to bestow the inheritance of eternal salvation.",
"ContentWithProofs": "We believe in God the Father, God the Son, God the Holy Spirit, one holy, divine Trinity, three Persons and one single, eternal, almighty God, in essence and substance, and not three gods. We also believe that God has created all things by His eternal Word, that is, by His only-begotten Son, and preserves and strengthens all things by His Spirit, that is, by His power; and therefore, God sustains and governs all things as He created them.[1]\n\nHence we confess that before He created the world God elected all those upon whom He willed to bestow the inheritance of eternal salvation.[2]",
"Proofs": [
{
"Id": 1,
"References": ["Gen.1.1", "John.1.14", "1Chr.29.11-1Chr.29.12", "Acts.2.23"]
},
{
"Id": 2,
"References": ["Rom.8.28", "Rom.9.6", "Rom.11.5", "Eph.1.4"]
}
],
"ProofsWithScripture": [
{
"Id": 1,
"References": ["The universal faith. This is proved by the whole Scriptures of the Old and New Testaments in many passages. Gen. 1:1 ff.", "John 1:14", "I Chron. 29:11.12", "Acts 2:23."]
},
{
"Id": 2,
"References": ["Rom. 8:28 ff.", "Rom. 9:6 ff.", "Rom. 11:5 ff.", "Eph. 1:4 ff."]
}
]
},
{
"Article": "II",
"Title": "CONCERNING MAN",
"Content": "We confess that in the beginning God made man faultless in the likeness of righteousness and holiness. But he willfully fell into sin. Through this fall the whole human race was corrupted and made subject to damnation. Moreover, our nature was enfeebled and became so inclined to sin that, unless it is restored by the Spirit of God, man neither does nor wants to do anything good of himself.",
"ContentWithProofs": "We confess that in the beginning God made man faultless in the likeness of righteousness and holiness. But he willfully fell into sin. Through this fall the whole human race was corrupted and made subject to damnation. Moreover, our nature was enfeebled and became so inclined to sin that, unless it is restored by the Spirit of God, man neither does nor wants to do anything good of himself.[1]",
"Proofs": [
{
"Id": 1,
"References": ["Gen.1.26", "Eph.4.21", "Gen.8.6", "Gen.5.3", "Rom.5.12,Rom.5.15", "1Cor.15.21", "Eph.2.1", "Gen.6.5", "Gen.8.21", "John.3.3", "Rom.3.10,Rom.3.23", "Ps.143.2,Ps.143.10", "Eph.2.1"]
}
],
"ProofsWithScripture": [
{
"Id": 1,
"References": ["Gen. 1:26", "Eph. 4:21", "Gen. 8:6", "Gen. 5:3", "Rom. 5:12, 15 ff.", "I Cor. 15:21 f.", "Eph. 2:1 ff.", "Gen. 6:5", "Gen. 8:21", "John 3:3 ff.", "Rom. 3:10 ff., 23", "Ps. 143:2, 10", "Eph. 2:1 ff."]
}
]
},
{
"Article": "III",
"Title": "GOD'S CARE FOR US",
"Content": "Although man through the fall became subject to damnation and became God's enemy, yet God never ceased to care for the human race. Witnesses to this are the patriarchs, the promises before and after the flood, the law given by God through Moses, and the holy prophets.",
"ContentWithProofs": "Although man through the fall became subject to damnation and became God's enemy, yet God never ceased to care for the human race. Witnesses to this are the patriarchs, the promises before and after the flood, the law given by God through Moses, and the holy prophets.[1]",
"Proofs": [
{
"Id": 1,
"References": ["Rom.5.16", "Gen.3.15", "Gen.21.15", "Gen.26.3-Gen.26.4,Gen.26.24", "Gen.28.13"]
}
],
"ProofsWithScripture": [
{
"Id": 1,
"References": ["Rom. 5:16", "Gen. 3:15", "Gen. 21:15", "Gen. 26:3-4, 24", "Gen. 28:13"]
}
]
},
{
"Article": "IV",
"Title": "CONCERNING CHRIST, TRUE GOD AND TRUE MAN",
"Content": "We firmly believe and confess that Christ was given to us by the Father at the appointed time according to the promises of God, and that the eternal, divine Word became flesh, that is, the Son of God, united with human nature in one person, became our brother in order that we might become heirs of God through Him.\n\nConcerning this Jesus Christ, we believe that He was conceived by the Holy Spirit, born of the pure, undefiled Virgin Mary, suffered tinder Pontius Pilate, was crucified and died for our sins; and thus by offering up Himself He made satisfaction to God for our sins and the sins of all believers and reconciled us to God, our heavenly Father, and by His death has conquered and overcome the world, death and hell. Moreover, we believe that according to the flesh He was buried, descended into hell, on the third day rose from the dead, and when He had sufficiently shown himself, He ascended into heaven with body and soul where He sits at the right hand of God in the glory of God His heavenly Father, whence He will come to judge the living and the dead. Furthermore, as He had promised He sent to His disciples His Holy Spirit, in whom we believe even as we believe in the Father and the Son.",
"ContentWithProofs": "We firmly believe and confess that Christ was given to us by the Father at the appointed time according to the promises of God, and that the eternal, divine Word became flesh, that is, the Son of God, united with human nature in one person, became our brother in order that we might become heirs of God through Him.[1]\n\nConcerning this Jesus Christ, we believe that He was conceived by the Holy Spirit, born of the pure, undefiled Virgin Mary, suffered tinder Pontius Pilate, was crucified and died for our sins; and thus by offering up Himself He made satisfaction to God for our sins and the sins of all believers and reconciled us to God, our heavenly Father, and by His death has conquered and overcome the world, death and hell. Moreover, we believe that according to the flesh He was buried, descended into hell, on the third day rose from the dead, and when He had sufficiently shown himself, He ascended into heaven with body and soul where He sits at the right hand of God in the glory of God His heavenly Father, whence He will come to judge the living and the dead. Furthermore, as He had promised He sent to His disciples His Holy Spirit, in whom we believe even as we believe in the Father and the Son.[2]",
"Proofs": [
{
"Id": 1,
"References": ["Matt.1.20", "Luke.2.10", "John.1.14", "Phil.2.6-Phil.2.7", "Rom.6.8", "Rom.8.15", "Heb.2.10"]
},
{
"Id": 2,
"References": ["Matt.1.18", "Luke.1.35", "Luke.2.7", "Matt.20.28", "Matt.26.28", "Rom.5.6", "1Cor.15.3", "1Pet.2.24", "Heb.9.14,Heb.9.26,Heb.9.28", "Heb.10.10,Heb.10.12,Heb.10.14", "Rom.6.10", "1Pet.3.18", "John.16.11,John.16.33", "Phil.2.9", "Col.2.14", "1Cor.15.4,1Cor.15.14", "Mark.16.19", "Luke.24.51", "Acts.1.9", "Matt.26.64", "Eph.1.20", "Col.3.1", "Heb.1.13", "Heb.10.12", "Heb.12.2", "Acts.2.1"]
}
],
"ProofsWithScripture": [
{
"Id": 1,
"References": ["Man. 1:20 ff.", "Luke 2:10 ff.", "John 1:14", "Phil. 2:6-7. We have one Father, namely, God through Christ. Rom. 6:8 f.", "Rom. 8:15 ff.", "Heb. 2:10 f."]
},
{
"Id": 2,
"References": ["Matt. 1:18 ff.", "Luke 1:35", "Luke 2:7. All the Evangelists attest it. Matt. 20:28", "26e28", "Rom. 5:6 ff.", "I Cor. 15:3 f.", "1 Peter 2:24", "Heb. 9:14 1.", "26. 28", "10:10, 12, 14", "Rom. 6:10", "I Peter 3:18", "John 16:11, 33", "Phil. 2:9 IL", "Col. 2:14 1.", "I Cor. 15:4 ff., 14", "Mark 16:19", "Luke 24:51", "Acts 1:9 ff.", "matt. 26:64", "Eph. 1:20 ff.", "Col. 3:1", "Heb. 1:13", "Heb. 10:12", "Heb. 12:2", "Acts 2:1 ff."]
}
]
},
{
"Article": "V",
"Title": "CONCERNING THE CHURCH",
"Content": "We believe one holy, Christian Church, the fellowship of the saints, the spiritual assembly of believers which is holy and the one bride of Christ, and in which all are citizens who truly confess that Jesus is the Christ, the Lamb of God who takes away the sin of the world, and who also confirm such faith by works of love.\n\nIn this Church one and the same sacrament is used, namely, Baptism upon entering the Church, and in due time in later life the Lord's Supper, as a testimony to faith and brotherly love as was promised in Baptism.\n\nThis Christian Church endeavors to keep the bonds of peace and love in unity, and therefore it has no fellowship with sects and the rules of religious orders which are determined to distinguish between days, food, clothing, and ecclesiastical pageantry.",
"ContentWithProofs": "We believe one holy, Christian Church, the fellowship of the saints, the spiritual assembly of believers which is holy and the one bride of Christ, and in which all are citizens who truly confess that Jesus is the Christ, the Lamb of God who takes away the sin of the world, and who also confirm such faith by works of love.[1]\n\nIn this Church one and the same sacrament is used, namely, Baptism upon entering the Church, and in due time in later life the Lord's Supper, as a testimony to faith and brotherly love as was promised in Baptism.[2]\n\nThis Christian Church endeavors to keep the bonds of peace and love in unity, and therefore it has no fellowship with sects and the rules of religious orders which are determined to distinguish between days, food, clothing, and ecclesiastical pageantry.[3]",
"Proofs": [
{
"Id": 1,
"References": ["Matt.16.18", "Eph.1.22", "Eph.5.25", "John.3.29", "2Cor.11.2", "Eph.2.19", "Heb.12.22", "John.1.29", "Gal.5.6"]
},
{
"Id": 2,
"References": ["Matt.3.11", "Matt.28.19", "Acts.2.41", "Acts.16.15,Acts.16.33", "Col.2.12", "Matt.26.26", "Matt.14.22", "Luke.22.19", "1Cor.11.23"]
},
{
"Id": 3,
"References": ["Rom.12.9", "John.15.12,John.15.17", "1John.3.11,1John.3.14,1John.3.16,1John.3.23", "1John.4.7,1John.4.20"]
}
],
"ProofsWithScripture": [
{
"Id": 1,
"References": ["Matt. 16:18", "Eph. 1:22", "Eph. 5:25", "John 3:29", "II Cor. 11:2", "Eph. 2:19", "Heb. 12:22", "John 1:29", "Gal. 5:6"]
},
{
"Id": 2,
"References": ["Matt. 3:11", "Matt. 28:19", "Acts 2:41", "Acts 16:15, 33", "Col. 2:12", "Matt. 26:26", "Matt. 14:22", "Luke 22:19", "I Cor. 11:23"]
},
{
"Id": 3,
"References": ["Rom. 12:9", "John 15:12, 17", "I John 3:11, 14, 16, 23", "I John 4:7, 20"]
}
]
},
{
"Article": "VI",
"Title": "CONCERNING OUR LORD'S SUPPER",
"Content": "We confess that the Lord Jesus instituted His holy Supper for the observance of His holy passion with thanksgiving, to proclaim His death, and also to attest Christian love and unity with true faith.\n\nAnd just as in Baptism, in which the washing away of sins is offered to us by the ministers of the Church but can only be effected by the Father, Son and Holy Spirit, water remains truly water, so also does the bread and wine remain bread and wine in the Lord's Supper, in which the true body and blood of Christ is portrayed and offered to us with the bread and wine of the Lord, together with the words of institution.\n\nWe firmly believe, however, that Christ Himself is the food of a believing soul unto eternal life, and that our souls are nourished through true faith in the crucified Christ with the flesh and blood of Christ, and that we, as members of His body of which He is our only Head, live in Him and He in us, so that on the Day of Judgment we may be raised by Him and in Him to eternal joy and blessedness. Therefore we confess this: that Christ is present in His holy Supper for all who truly believe. However, we do not enclose in the bread and wine of the Lord the natural, true and essential body of Christ who was born of the pure Virgin Mary, suffered for us and has ascended into heaven. Consequently we do not adore Christ in these signs of bread and wine which we commonly call sacraments of the body and blood of Christ, but in heaven at the right hand of God the Father, whence He will come to judge the living and the dead.",
"ContentWithProofs": "We confess that the Lord Jesus instituted His holy Supper for the observance of His holy passion with thanksgiving, to proclaim His death, and also to attest Christian love and unity with true faith.[1]\n\nAnd just as in Baptism, in which the washing away of sins is offered to us by the ministers of the Church but can only be effected by the Father, Son and Holy Spirit, water remains truly water, so also does the bread and wine remain bread and wine in the Lord's Supper, in which the true body and blood of Christ is portrayed and offered to us with the bread and wine of the Lord, together with the words of institution.[2]\n\nWe firmly believe, however, that Christ Himself is the food of a believing soul unto eternal life, and that our souls are nourished through true faith in the crucified Christ with the flesh and blood of Christ,[3] and that we, as members of His body of which He is our only Head, live in Him and He in us, so that on the Day of Judgment we may be raised by Him and in Him to eternal joy and blessedness. Therefore we confess this: that Christ is present in His holy Supper for all who truly believe.[4] However, we do not enclose in the bread and wine of the Lord the natural, true and essential body of Christ who was born of the pure Virgin Mary, suffered for us and has ascended into heaven.[5] Consequently we do not adore Christ in these signs of bread and wine which we commonly call sacraments of the body and blood of Christ, but in heaven at the right hand of God the Father, whence He will come to judge the living and the dead.[6]",
"Proofs": [
{
"Id": 1,
"References": ["Luke.22.19", "1Cor.11.23", "1Cor.10.16"]
},
{
"Id": 2,
"References": ["John.6.35"]
},
{
"Id": 3,
"References": ["John.11.25", "Eph.1.22", "Eph.4.15", "Eph.5.23", "Col.1.18"]
},
{
"Id": 4,
"References": []
},
{
"Id": 5,
"References": ["Acts.1.9", "Acts.7.55", "Col.3.1", "Heb.1.3", "Heb.10.19"]
},
{
"Id": 6,
"References": ["Acts.3.21", "2Tim.4.1"]
}
],
"ProofsWithScripture": [
{
"Id": 1,
"References": ["Luke 22:19", "I Cor. 11:23", "I Cor. 10:16"]
},
{
"Id": 2,
"References": ["A powerful parable against the enemies of truth. John 6:35f. It is in. deed a spiritual food and hence it has to be enjoyed by a believing soul."]
},
{
"Id": 3,
"References": ["That is, the souls are satisfied, made strong and robust, contented and at peace, cheerful and a match for anything, just as the body is nourished by bodily food. A man becomes a spiritual member of the spiritual body of Christ. John 11:25 f.", "Eph. 1:22 f.", "Eph. 4:15", "Eph. 5:23", "Col. 1:18 f."]
},
{
"Id": 4,
"References": ["Sacramentally and through the contemplation of faith which raises a man in his thoughts to heaven, but does not draw Christ down in his human nature from the right hand of God."]
},
{
"Id": 5,
"References": ["Acts 1:9", "Acts 7:55", "Col. 3:1", "Heb. 1:3", "Heb. 10:19"]
},
{
"Id": 6,
"References": ["Acts 3:21", "II Tim. 4:1"]
}
]
},
{
"Article": "VII",
"Title": "CONCERNING THE USE OF EXCOMMUNICATION",
"Content": "Because weeds are mixed with the Church of Christ, Christ has given His Church authority to excommunicate such weeds when they show themselves by intolerable crimes and sins against the commandment of the Lord, in order that as much as possible the Church may keep her appearance unspotted. This is the reason we use excommunication in the Church.\n\nBut the Christian Church excommunicates solely for the sake of the reclamation of offenders, and consequently it gladly receives them again after they have put away their scandalous life and have improved.",
"ContentWithProofs": "Because weeds are mixed with the Church of Christ, Christ has given His Church authority to excommunicate such weeds when they show themselves by intolerable crimes and sins against the commandment of the Lord, in order that as much as possible the Church may keep her appearance unspotted. This is the reason we use excommunication in the Church.[1]\n\nBut the Christian Church excommunicates solely for the sake of the reclamation of offenders, and consequently it gladly receives them again after they have put away their scandalous life and have improved.[2]",
"Proofs": [
{
"Id": 1,
"References": ["Matt.18.15", "1Cor.5.3", "2Thess.3.6,2Thess.3.14", "1Tim.1.19"]
},
{
"Id": 2,
"References": ["2Cor.2.6", "1Tim.1.20"]
}
],
"ProofsWithScripture": [
{
"Id": 1,
"References": ["Matt. 18:15", "I Cor. 5:3", "II Thess. 3:6, 14", "I Tim. 1:19"]
},
{
"Id": 2,
"References": ["11 Cor. 2:6", "I Tim. 1:20"]
}
]
},
{
"Article": "VIII",
"Title": "CONCERNING GOVERNMENT",
"Content": "God has charged governments, His servants, with the sword and with the highest external power for the protection of the good and for vengeance upon and punishment of evildoers. For this reason, every Christian government with which we desire to be numbered, should do all in its power to see that God's Name is hallowed among its subjects, God's kingdom extended, and His will observed by the assiduous extirpation of crimes.",
"ContentWithProofs": "God has charged governments, His servants, with the sword and with the highest external power for the protection of the good and for vengeance upon and punishment of evildoers. For this reason, every Christian government with which we desire to be numbered, should do all in its power to see that God's Name is hallowed among its subjects, God's kingdom extended, and His will observed by the assiduous extirpation of crimes.[1]",
"Proofs": [
{
"Id": 1,
"References": ["Rom.13.1", "1Pet.2.13"]
}
],
"ProofsWithScripture": [
{
"Id": 1,
"References": ["Rom. 13:1", "I Peter 2:13 Pagan governments have always been charged with this office", "how much more should a Christian government be required to be a true lieutenant of God!"]
}
]
},
{
"Article": "IX",
"Title": "CONCERNING FAITH AND WORKS",
"Content": "We confess that there is forgiveness of sins through faith in Jesus Christ the crucified. Although this faith is continually exercised, signalized, and thus confirmed by works of love, yet do we not ascribe to works, which are the fruit of faith, the righteousness and satisfaction for our sins. On the contrary, we ascribe it solely to a genuine trust and faith in the shed blood of the Lamb of God. For we freely confess that all things are granted to us in Christ, Who is our righteousness, holiness, redemption, the way, the truth, the wisdom and the life. Therefore the works of believers are not for the satisfaction of their sins, but solely for the purpose of showing in some degree our gratitude to the Lord God for the great kindness He has shown us in Christ.",
"ContentWithProofs": "We confess that there is forgiveness of sins through faith in Jesus Christ the crucified. Although this faith is continually exercised, signalized, and thus confirmed by works of love, yet do we not ascribe to works, which are the fruit of faith, the righteousness and satisfaction for our sins. On the contrary, we ascribe it solely to a genuine trust and faith in the shed blood of the Lamb of God. For we freely confess that all things are granted to us in Christ, Who is our righteousness, holiness, redemption, the way, the truth, the wisdom and the life. Therefore the works of believers are not for the satisfaction of their sins, but solely for the purpose of showing in some degree our gratitude to the Lord God for the great kindness He has shown us in Christ.[1]",
"Proofs": [
{
"Id": 1,
"References": ["Matt.20.28", "Mark.10.45", "Luke.7.48,Luke.7.50", "John.3.15,John.3.36", "John.5.24", "John.6.28,John.6.35,John.6.40,John.6.47", "Rom.3.21", "Rom.4", "Rom.10.4", "Gal.2.16", "Rom.3.27", "Eph.2.8,Eph.2.13", "1Cor.1.1,1Cor.1.30", "Rom.8.32", "Eph.2.9", "John.14.6"]
}
],
"ProofsWithScripture": [
{
"Id": 1,
"References": ["Matt. 20:28", "Mark 10:45", "Luke 7:48, 50", "John 3:15 f., 36", "John 5:24", "John 6:28 35, 40, 47", "Rom. 3:21 ff.", "4", "10:4 ff.", "Gal. 2:16 ff.", "Rom. 3:27 f.", "Eph. 2:8 1.. 13 ff.", "I Cor. 1:1, 30 f.", "Rom. 8:32", "Eph. 2:9 f.", "John 14:6. Gratitude consists in recompensing blessings received. Now God cannot be recompensed at all since He does not lack anything. Hence we look to His demand, namely, faith and works of love. God demands faith for Himself and love for our fellowman."]
}
]
},
{
"Article": "X",
"Title": "CONCERNING THE DAY OF JUDGMENT",
"Content": "We believe that there will be a Day of Judgment on which the resurrection of the flesh will take place, when every man will receive from Christ the Judge, according as he has lived in this life: eternal life, if out of true faith and with unfeigned love he has brought works of righteousness which are the fruit of faith; or everlasting fire if he has done either good or evil without faith or with a feigned faith without love.",
"ContentWithProofs": "We believe that there will be a Day of Judgment on which the resurrection of the flesh will take place, when every man will receive from Christ the Judge, according as he has lived in this life: eternal life, if out of true faith and with unfeigned love he has brought works of righteousness which are the fruit of faith; or everlasting fire if he has done either good [1] or evil without faith or with a feigned faith without love.[2]",
"Proofs": [
{
"Id": 1,
"References": []
},
{
"Id": 2,
"References": ["Matt.24.30", "Matt.25.31", "2Tim.4.1,2Tim.4.8", "Rom.2.5", "2Cor.5.10", "John.5.25"]
}
],
"ProofsWithScripture": [
{
"Id": 1,
"References": ["\"Good\" is to be understood as good according to human judgment."]
},
{
"Id": 2,
"References": ["Matt. 24:30", "Matt. 25:31", "II Tim. 4:1, 8", "Rom. 2:5", "II Cor. 5:10", "John 5:25"]
}
]
},
{
"Article": "XI",
"Title": "CONCERNING THINGS COMMANDED AND NOT COMMANDED",
"Content": "We confess that just as no one may require things which Christ has not commanded, so in the same way no one may forbid what He has not forbidden. For this reason we hold that the confessional, fasting during Lent, holy days and such things introduced by men are not commanded, and, on the other hand, that the marriage of priests is not forbidden.\n\nStill less may anyone permit what God has forbidden. This is the reason we reject the veneration and invoking of departed saints, the veneration and setting up of images, and such like. Moreover, no one may forbid what God has permitted. For this reason we do not think it is forbidden to enjoy food with thanksgiving.",
"ContentWithProofs": "We confess that just as no one may require things which Christ has not commanded, so in the same way no one may forbid what He has not forbidden. For this reason we hold that the confessional, fasting during Lent, holy days and such things introduced by men are not commanded, and, on the other hand, that the marriage of priests is not forbidden.[1]\n\nStill less may anyone permit what God has forbidden. This is the reason we reject the veneration and invoking of departed saints,[2] the veneration and setting up of images, and such like. Moreover, no one may forbid what God has permitted. For this reason we do not think it is forbidden to enjoy food with thanksgiving.[3]",
"Proofs": [
{
"Id": 1,
"References": ["Matt.17.5", "Luke.9.35", "Deut.18.18", "Acts.7.37"]
},
{
"Id": 2,
"References": []
},
{
"Id": 3,
"References": ["Lev.18.2", "Deut.10.17", "1Tim.1.4"]
}
],
"ProofsWithScripture": [
{
"Id": 1,
"References": ["It is written: \"Hear Him!\" Matt. 17:5", "Luke 9:35", "Deist. 18:18 f.", "Acts 7:37."]
},
{
"Id": 2,
"References": ["Concerning them we confess, however, that they are with God, reigning with Christ in eternity, because they have confessed Christ by words and deeds as their Savior, their redemption and righteousness, without any assistance of human merit. Therefore we highly praise them as those who have been pardoned by God and are now heirs of an eternal kingdom, yet all to the honor of God and of Christ."]
},
{
"Id": 3,
"References": ["He says: \"I am the Lord your God,\" Lev. 18:2, and in Dent. 10:17 He speaks through Moses: For the Lord your God is God of gods and Lord of lords, the great, the mighty, and the terrible God, etc. Therefore who would want to permit among His creatures what He has forbidden? I Tim. 1:4 ff."]
}
]
},
{
"Article": "XII",
"Title": "AGAINST THE ERROR OF THE ANABAPTISTS",
"Content": "We publicly declare that we not only do not accept but reject as an abomination and as blasphemy the alien false doctrines which are among the damnable and wicked opinions uttered by these factious spirits, namely, that children (whom we baptize according to the custom of the apostles and the early Church and because baptism has replaced circumcision) should not be baptized; that in no case may an oath be taken, even though the honor of God and love for one's neighbor require it; and that Christians may not hold political offices; together with all other doctrines which are opposed to the sound, pure teaching of Jesus Christ.",
"ContentWithProofs": "We publicly declare that we not only do not accept but reject as an abomination and as blasphemy the alien false doctrines which are among the damnable and wicked opinions uttered by these factious spirits, namely, that children (whom we baptize according to the custom of the apostles and the early Church and because baptism has replaced circumcision) should not be baptized; that in no case may an oath be taken, even though the honor of God and love for one's neighbor require it; [1] and that Christians may not hold political offices; [2] together with all other doctrines which are opposed to the sound, pure teaching of Jesus Christ.",
"Proofs": [
{
"Id": 1,
"References": []
},
{
"Id": 2,
"References": []
}
],
"ProofsWithScripture": [
{
"Id": 1,
"References": ["An oath may be taken at appropriate times: for God has enjoined it in the Old Testament and Christ has not forbidden it in the New. Christ and also the apostles have themselves taken oaths."]
},
{
"Id": 2,
"References": ["Government is only then a true government when it is truly Christian. "]
}
]
},
{
"Article": "C",
"Title": "CONCLUSION",
"Content": "Finally, we desire to submit this our confession to the judgment of the divine Biblical Scriptures. And should we be informed from the same Holy Scriptures of a better one, we have thereby expressed our readiness to be willing at any time to obey God and His holy Word with great thanksgiving. Enacted at a meeting of our Council, Wednesday, January 21, in the year 1534 after the birth of Christ our only Saviour.",
"ContentWithProofs": "Finally, we desire to submit this our confession to the judgment of the divine Biblical Scriptures. And should we be informed from the same Holy Scriptures of a better one, we have thereby expressed our readiness to be willing at any time to obey God and His holy Word with great thanksgiving. Enacted at a meeting of our Council, Wednesday, January 21, in the year 1534 after the birth of Christ our only Saviour.",
"Proofs": [],
"ProofsWithScripture": []
}
]
}
Confessio/data/first_helvetic_confession.json
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{
"Metadata": {
"Title": "First Helvetic Confession",
"AlternativeTitles": [
"Second Confession of Basel"
],
"Year": "1536",
"Authors": [
"Heinrich Bullinger"
],
"Location": "Basel, Switzerland",
"OriginalLanguage": "",
"OriginStory": "",
"SourceUrl": "https://quod.lib.umich.edu/e/eebo/A13256.0001.001?rgn=main;view=fulltext",
"SourceAttribution": "Public Domain - Translated by George Wishart (1537?)",
"CreedFormat": "Confession"
},
"Data": [
{
"Article": "1",
"Title": "Of the Holy Scrypture",
"Content": "The canonycall or holy scrypture whiche is the worde of god taught and gyuen by the holy spryte, & puplyshed vnto the worlde by the prophetes and holy apostles, which also is the moost perfyte and auncient science and doctryne of wysoome it alone contayneth consumatly all godlynes and all sorte and maner of facyon of lyfe."
},
{
"Article": "2",
"Title": "Of the Exposicion of Scrypture",
"Content": "The interpretacion or exposicio of this holy wrytte ought and shuld be sought out of it selfe, so that it shulde be the owne interpretour, the rule of charite and faythe hauynge gouernaunce."
},
{
"Article": "3",
"Title": "Of Mannes Tradicions",
"Content": "As to other thynges, of tradicions of men howe bewtifull & how moch receyued soeuer they be, what so euer tradicions withdraweth vs & stoppeth vs fro the scripture, of such do we answere the sayenges of the lord as of thynges hurt full and vnprofytable, they worshyppe me in vayne teachyng the doctrynes of man. Math i. xv."
},
{
"Article": "4",
"Title": "Of the Holy Fathers",
"Content": "For the whiche sorte of interpretacyon so farre as the holy fathers hathe not gone fro it, not onely do we receyue them as interpretours of the scripture but also we honour and worshyp them as chosen and beloued instrumentes of God."
},
{
"Article": "5",
"Title": "The Ende & Entent of the Scrypture",
"Content": "The pryncypal entent of al the scripture canonicall is to declare that God is beniuolent and frendly mynded to mankynde, and that he hathe declared that kyndnes in and throughe Iesu Chryste his onely sone, the which kynd nes is receyuyd by fayth, but this fayth is effectuous through charitie and expressed in an innocent lyfe"
},
{
"Article": "6",
"Title": "Of God",
"Content": "Of God we byleue in this sorte, that he is almyghtie, beynge one in substance and thre in persones, whiche euen as he hathe created by his worde, that is his sone, all thynges of nothynge, so by his spirite and prouydence gouerns he, preserue, & norysheth he, most truly, ryghtously, and wysely all thynges."
},
{
"Article": "7",
"Title": "Of Man",
"Content": "Man whiche is the perfectest image of God in earthe, and also is the chefe dignite and honoure amonge all creatures visible, beynge made of soule and body, of the whiche twayne the body is mortall, the soule immortall, whan he was creat of god holy, by fallynge in vyce and synne throughe his owne fal, drew with hym in that same ruen & fal, & so subiected all mankynde to the same calamitie & wretchydnes that he fell in."
},
{
"Article": "8",
"Title": "Of Originall Synne",
"Content": "And so this pestiferous infection whiche men calleth originall, hathe infecte and ouerspred the whole kynde of man, so far that by no helpe (he beynge the sone of wrathe and vengaunge and enemye of god) coulde be healed by any meanes but by the helpe of god onely, for yf there be any good that remayneth in man after the fall, that same beynge ioyntelie made weaker and weaker by our vyce tournes to the worse, because the strengthe and power of euyll ouercometh it, and nother suffereth it vs to folowe reason nor yet to exersyse ye godlynes of our mynde."
},
{
"Article": "9",
"Title": "Of Frewyll",
"Content": "Wherfore we attribute so free wyll to man as we whiche wyttynge & wyllynge to do good, fele experiece of euyll, Also euyll trewly we maye do of oure owne wyll, but to enbrace and folowe good (except we be elluminat styred vp and mounted, by the grace of Chryst) we maye not, for god is he whiche worketh in vs, bothe to wyll, to performe, and to accomplyshe for his owne good wyll sake, and of god cometh our helth and saluacion, but of our selfe commeth perdicion."
},
{
"Article": "10",
"Title": "Of the Eternall Mynde of God to Restore Man",
"Content": "And howbeit that through his fault man was subiecte vnto dampnacion, and also was runne vnder the iuste indingnacion of God to take vengaunce of hym, yet god the father neuer seaced to take a mercyfull cure ouer hym, the whiche thynge is manifest not onely of the fyrste prynces and the whole lawe, whiche as it is holy and good teaching vs the wyll of god, ryghtuousnes, and truthe, so worketh it wrath and storeth vp synne within vs, and slacketh it not, and that not through any faulte of it selfe but through oure vyce, but also clerely appereth it through Christ whiche was ordayned and geuen for that purpose."
},
{
"Article": "11",
"Title": "Of Iesus Christ and that is Done by Hym",
"Content": "This Christ the very sone of God, & very God and very man also was made our brother, at the tyme appoynted he toke vpon hi whole man, made of soule and body, hauynge two natures vnpermyxte and one deuyne parsone, to the intent that he shulde restore vnto lyfe vs that were deed, and make vs aryse of God annexte with hym selfe, he also after that he had taken vpon him of the immaculate virgin by operacion of the holy goost fleshe, whiche was holy bycause of the vnion of the godhed, which is and also was lyke to our fleshe in all thynges excepte in synfulnes, and that bycause it behoued ye sacrefice for synne to be cleane and inmaculate, gaue that same fleshe to death for to expell all our synne by that meanes, and he also to the entent that we shuld haue one full and perfecte hope and trust of our inmortalitie hathe raysed vp agayne fro death to lyfe his owne fleshe, and hathe set it and placed it in heauen at the ryghte hande of his almyghty father.\n\nAnd there he sytteth our victorious champion, our gyder, our capitayne, and heed, also our hyghest bysshop in dede synne, death, and hell, beynge victoriously ouercome by hym, and defendeth oure cause and pleateth it perpetually vntyll he shall reforme and fascion vs to that lykenes to whiche we were create, and brynge vs to be partakers of eternall lyfe, and we loke for hym and beleueth that he shall come at the ende of all ages to be our trewe ryghtuous iust Iudge, and shall pronofice sentence agaynst all fleshe, whiche shalbe raysed vp before to that Iudgement and that he shall exalte the godly a boue the heauens, but the vngodly shall he codepne bothe body & soule to eternal distruction.\n\nAnd as he onely is oure mediatour, and entercessour, hoste and sacrifice, bysshop, lorde, and our kynge. Also do we acknowlage and confesse hym onely to be our attonement and raunsome, satisfaction, expiacion, or wysdome, our defence, and our onely deliuerer, refusyng vtterly all other meane of lyfe and saluacion, excepte thus by Chryst onely."
},
{
"Article": "12",
"Title": "The Ende of the Preachynge of the Gospell",
"Content": "And therfore in the whole doctryne of the euangelystes anunciat and shew to be the fyrste, and chefely to be inculcated and taught that we are safe onely by the marcie of God, and merite of our sauiour Christ. And that men maye perceyue and vnderstande the better howe necessary is the mercie of god, and Christes merites for the, theyr synnes shuld be clerely shewed to them by the lawe, and remission by Christes death."
},
{
"Article": "13",
"Title": "Of Fayth & of the Power of It",
"Content": "And these so godly benifites with the very sanctificacion of the holy spirite, do we optayne by fayth, the very trewe gyfte of God, and not throughe any other power or strength of oure selues or merytes.\n\nWhiche faythe is one certayne and vndouted substance and aprehensyon of all thynges that we hope for to come of the kyndnes of god, and it cometh firste out of the selfe charitie, it worketh noble frutes of al vertues, yet not with standynge we atribute no thyng to the dedes, althoughe they be godly yet be they mennes workes and actes, but the helthe and saluacion that is optayned, we atribute to the grace of god onely, and truely this worshypynge a lone is the very trewe worshypynge of god, faythe I meane mooste pryngnaunt & plentifull of good workes without any confydence in the workes."
},
{
"Article": "14",
"Title": "The Congregacion or Churche",
"Content": "Also we holde and beleue that the churche, whiche is the congregacion & eleccion of all holy men, whiche also is the spouse of Christ whom he shall presente without spot vnto his father washynge it in his owne blode, is of suche lyuely stones aforesayd layde vpo this lyuely rocke on this maner..n\n he whiche churche howbeit, it be euydently knowne onely to the eyes of God, yet be certayne eternall ryghtes institute by Christ and be one publyke and lawful teachynge, teachynge of the worde of god, not onely is it spyed and knowen, but it is also so constituted by them that without the cerimonies there is no man reconed to be of it, excepte it be by a synguler preuilege of God"
},
{
"Article": "15",
"Title": "The Ministers of the Word of God",
"Content": "And for this cause we graunte the ministers of the church to be Cooperators of God as Paule calleth the, by whome God geueth and ministreth both know ledge of our selfe, and remission of synne, and conuerteth men to hym selfe, rayseth them vp, and comforteth the, affrayeth them also, and iudgeth them but so that the vertue and efficacie therof we ascrybe also to the Lorde, and the ministracion of the sacramentes. For it is manifest that this efficacie and powre is not bounde nor knytte to any creature, but is dyspensed lyberally and freely who soeuer and when soeuer he shall please for he that watereth is nothyng, nor yet is he that planteth any thynge, but he that geueth the encreasment, whiche is God."
},
{
"Article": "16",
"Title": "The Power of the Churche",
"Content": "The aucthorite to preache Goddes worde, and to feede the Lordes flocke, the whiche properly is the power of the keyes, prescribynge and comaundyng, all men bothe hye and lowe all lyke, shulde be holy and inuiolat, and shulde be comitted onely to them that are mete therfore and chosen other by the eleccion of God, or elles by a sure and aduysed eleccion of the churche, or by theyr wyll to whome the churches depute & apoynt that offyce of chosynge."
},
{
"Article": "17",
"Title": "The Chosyng of Ministers or Officers",
"Content": "This ministracion and offyce shulde be graunted to no man but to him whom the ministers of the churche, and they vnto whom the charge is gyuen by the churches, & foud iudged to be of knowlage in the law of god, & of inocent lyfe, the whiche seynge it is the very eleccion God, it is well and iustlye approued by the voyce of the churche, and the imposicion of handes of the heedes of the preestes."
},
{
"Article": "18",
"Title": "The Heed & Sheperd of the Churche",
"Content": "Christe verely hym selfe is the very trewe heed of his churche and congregacion, and the onely pastor and heerd, and he also geueth presydetes, heedes, and teachers, to the entent that in the externall administracion they shulde vse the ppower of the churche well and lawfully, wherfore we knowe not them that are heedes & pastors in name onely, nor yet the Romenishe heedes."
},
{
"Article": "19",
"Title": "The Dutie of Ministers or Officers",
"Content": "The chefe and pryncypall offyce of this ministracion is to preache repentaunce and remission of synne through Iesu Christe, to praye continually for the people, to geue diligence wholy to holy stodyes and to the worde of God, and resyst and pursue the deuyll alway with the word of god, as wt the sworde of the spirite, and that with a deadly ha tered, and by all meanes to chasten him awaye, to defende the holy citezens of Christe.\n\nAnd by all meanes compell and reproue the fautie and vicious, and to exclude from the churche them that stereth to farre, and that by a godly consente and agrement of them whiche are chosen of ye ministers and magistrates for correccyon, or to ponyshe them by any other waye conuenient and profytable meanes, so longe vntyll they come to a mendement, and so be safe, for this is the returnynge of the churche agayne, for one suche Citezen of Chryst yf he acknowlage and confesse his erroure with conuerted mynde and lyfe, for all this doctryne seketh and wylleth that we requyre wyllynge and helthefull correccion, exhilarite, or comforte all godly by a newe studdy of godlynes."
}
]
}
Confessio/data/french_confession_of_faith.json
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Confessio/data/gregorys_declaration_of_faith.json
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{
"Metadata": {
"Title": "Gregory's Declaration of Faith",
"AlternativeTitles": [
"A Declaration of Faith"
],
"Year": "265",
"Authors": [
"Gregory Thaumaturgus"
],
"Location": "Neocaesarea, Turkey",
"OriginalLanguage": "Greek",
"OriginStory": null,
"SourceUrl": "https://ccel.org/ccel/gregory_thau/writings/anf06.iii.iii.i.i.html",
"SourceAttribution": "Public Domain",
"CreedFormat": "Creed"
},
"Data": {
"Content": "There is one God, the Father of the living Word, who is His subsistent Wisdom and Power and Eternal Image: perfect Begetter of the perfect Begotten, Father of the only-begotten Son. There is one Lord, Only of the Only, God of God, Image and Likeness of Deity, Efficient Word, Wisdom comprehensive of the constitution of all things, and Power formative of the whole creation, true Son of true Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal and Eternal of Eternal. And there is One Holy Spirit, having His subsistence from God, and being made manifest by the Son, to wit to men: Image of the Son, Perfect Image of the Perfect; Life, the Cause of the living; Holy Fount; Sanctity, the Supplier, or Leader, of Sanctification; in whom is manifested God the Father, who is above all and in all, and God the Son, who is through all. There is a perfect Trinity, in glory and eternity and sovereignty, neither divided nor estranged. Wherefore there is nothing either created or in servitude in the Trinity; nor anything superinduced, as if at some former period it was non-existent, and at some later period it was introduced. And thus neither was the Son ever wanting to the Father, nor the Spirit to the Son; but without variation and without change, the same Trinity abideth ever."
}
}
Confessio/data/heidelberg_catechism.json
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Confessio/data/helvetic_consensus.json
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{
"Metadata": {
"Title": "Helvetic Consensus",
"AlternativeTitles": [
"Formula Consensus Helvetica"
],
"Year": "1675",
"Authors": [
"Johann Heidegger"
],
"Location": "Zurich, Switzerland",
"OriginalLanguage": "Latin",
"OriginStory": "A formula to stop the heterodoxy taught at the French Academy of Saumur.",
"SourceUrl": "http://apostles-creed.org/wp-content/uploads/2014/07/Creed_Helvetic.pdf",
"SourceAttribution": "Translation Copyright 1990 - Martin Klauber",
"CreedFormat": "Consensus"
},
"Data": [
{
"Article": "I",
"Title": "Canon I",
"Content": "God, the Supreme Judge, not only took care to have his word, which is the \"power of God unto salvation to every one that believes\" (Rom 1:16), committed to writing by Moses, the Prophets and the Apostles, but has also watched and cherished it with paternal care from the time it was written up to the present, so that it could not be corrupted by craft of Satan or fraud of man. Therefore the Church justly ascribes to it his singular grace and goodness that she has, and will have to the end of the world (2 Pet 1:19), a \"sure word of prophecy\" and \"Holy Scriptures\" (2 Tim 3:15), from which though heaven and earth pass away, \"the smallest letter or the least stroke of a pen will not disappear by any means\" (Matt 5:18)."
},
{
"Article": "II",
"Title": "Canon II",
"Content": "But, in particular, The Hebrew original of the OT which we have received and to this day do retain as handed down by the Hebrew Church, \"who had been given the oracles of God\" (Rom 3:2), is, not only in its consonants, but in its vowels either the vowel points themselves, or at least the power of the points not only in its matter, but in its words, inspired by God. It thus forms, together with the Original of the NT the sole and complete rule of our faith and practice; and to its standard, as to a Lydian stone, all extant versions, eastern or western, ought to be applied, and wherever they differ, be conformed."
},
{
"Article": "III",
"Title": "Canon III",
"Content": "Therefore, we are not able to approve of the opinion of those who believe that the text which the Hebrew Original exhibits was determined by man's will alone, and do not hesitate at all to remodel a Hebrew reading which they consider unsuitable, and amend it from the versions of the LXX and other Greek versions, the Samaritan Pentateuch, by the Chaldaic Targums, or even from other sources. They go even to the point of following the corrections that their own rational powers dictate from the various readings of the Hebrew Original itself which, they maintain, has been corrupted in various ways; and finally, they affirm that besides the Hebrew edition of the present time, there are in the versions of the ancient interpreters which differ from our Hebrew text, other Hebrew Originals. Since these versions are also indicative of ancient Hebrew Originals differing from each other, they thus bring the foundation of our faith and its sacred authority into perilous danger."
},
{
"Article": "IV",
"Title": "Canon IV",
"Content": "Before the creation of the world, God decreed in Christ Jesus our Lord according to his eternal purpose (Eph 3:11), in which, from the mere good pleasure of his own will, without any prevision of the merit of works or of faith, to the praise of his glorious grace, to elect some out of the human race lying in the same mass of corruption and of common blood, and, therefore, corrupted by sin. He elected a certain and definite number to be led, in time, unto salvation in Christ, their Guarantor and sole Mediator. And on account of his merit, by the mighty power of the regenerating Holy Spirit, he decreed these elect to be effectually called, regenerated and gifted with faith and repentance. So, indeed, God, determining to illustrate his glory, decreed to create man perfect, in the first place, then permit him to fall, and finally pity some of the fallen, and therefore elect those, but leave the rest in the corrupt mass, and finally give them over to eternal destruction."
},
{
"Article": "V",
"Title": "Canon V",
"Content": "Christ himself is also included in the gracious decree of divine election, not as the meritorious cause, or foundation prior to election itself, but as being himself also elect (I Pet 2:4, 6). Indeed, he was foreknown before the foundation of the world, and accordingly, as the first requisite of the execution of the decree of election, chosen Mediator, and our first born Brother, whose precious merit God determined to use for the purpose of conferring, without detriment to his own justice, salvation upon us. For the Holy Scriptures not only declare that election was made according to the mere good pleasure of the divine counsel and will (Eph 1:5, 9; Matt 11:26), but was also made that the appointment and giving of Christ, our Mediator, was to proceed from the zealous love of God the Father toward the world of the elect."
},
{
"Article": "VI",
"Title": "Canon VI",
"Content": "Wherefore, we can not agree with the opinion of those who teach: l) that God, moved by philanthropy, or a kind of special love for the fallen of the human race, did, in a kind of conditioned willing, first moving of pity, as they call it, or inefficacious desire, determine the salvation of all, conditionally, i.e., if they would believe, 2) that he appointed Christ Mediator for all and each of the fallen; and 3) that, at length, certain ones whom he regarded, not simply as sinners in the first Adam, but as redeemed in the second Adam, he elected, that is, he determined graciously to bestow on these, in time, the saving gift of faith; and in this sole act election properly so called is complete. For these and all other similar teachings are in no way insignificant deviations from the proper teaching concerning divine election; because the Scriptures do not extend unto all and each God's purpose of showing mercy to man, but restrict it to the elect alone, the reprobate being excluded even by name, as Esau, whom God hated with an eternal hatred (Rom 9:11). The same Holy Scriptures testify that the counsel and will of God do not change, but stand immovable, and God in the, heavens does whatsoever he will (Ps 115:3; Isa 47:10); for God is in finitely removed from all that human imperfection which characterizes inefficacious affections and desires, rashness repentance and change of purpose. The appointment, also, of Christ, as Mediator, equally with the salvation of those who were given to him for a possession and an inheritance that can not be taken away, proceeds from one and the same election, and does not form the basis of election."
},
{
"Article": "VII",
"Title": "Canon VII",
"Content": "As all his works were known unto God from eternity, (Acts 15:18), so in time, according to his infinite power, wisdom, and goodness, he made man, the glory and end of his works, in his own image, and, therefore, upright, wise, and just. Having created man in this manner, he put him under the Covenant of Works, and in this Covenant freely promised him communion with God, favor and life, if indeed he acted in obedience to his will."
},
{
"Article": "VIII",
"Title": "Canon VIII",
"Content": "Moreover that promise connected to the Covenant of Works was not a continuation only of earthly life and happiness but the possession especially of eternal and celestial life, a life namely, of both body and soul in heaven, if indeed man ran the course of perfect obedience, with unspeakable joy in communion with God. For not only did the Tree of Life prefigure this very thing unto Adam, but the power of the law, which, being fulfilled by Christ, who went under it in our place, awards to us nothing other than celestial life in Christ who kept the same righteousness of the law. The power of the law also threatens man with both temporal and eternal death."
},
{
"Article": "IX",
"Title": "Canon IX",
"Content": "Wherefore we can not agree with the opinion of those who deny that a reward of heavenly bliss was offered to Adam on condition of obedience to God. We also do not admit that the promise of the Covenant of Works was any thing more than a promise of perpetual life abounding in every kind of good that can be suited to the body and soul of man in a state of perfect nature, and the enjoyment thereof in an earthly Paradise. For this also is contrary to the sound sense of the Divine Word, and weakens the power of the law considered in itself."
},
{
"Article": "X",
"Title": "Canon X",
"Content": "God entered into the Covenant of Works not only with Adam for himself, but also, in him as the head and root with thc whole human race. Man would, by virtue of the blessing of the nature derived from Adam, inherit also the same perfection, provided he continued in it. So Adam by his sorrowful fall sinned and lost the benefits promised in the Covenant not only for himself, but also for the whole human race that would be born by the flesh. We hold, therefore, that the sin of Adam is imputed by the mysterious and just judgment of God to all his posterity. For the Apostle testifies that \"in Adam all sinned, by one man's disobedience many were made sinners\" (Rom 5:12,19) and \"in Adam all die\" (I Cor 15:21-22). But there appears no way in which hereditary corruption could fall, as a spiritual death, upon the whole human race by the just judgment of God, unless some sin of that race preceded, incurring the penalty of that death. For God, the most supreme Judge of all the earth, punishes none but the guilty."
},
{
"Article": "XI",
"Title": "Canon XI",
"Content": "For a double reason, therefore, man, because of sin, is by nature, and hence from his birth, before committing any actual sin, exposed to God's wrath and curse; first, on account of the transgression and disobedience which he committed in the loins of Adam; and, secondly, on account of the consequent hereditary corruption implanted to his very conception, whereby his whole nature is depraved and spiritually dead; so that original sin may rightly be regarded as twofold, imputed sin and inherent hereditary sin."
},
{
"Article": "XII",
"Title": "Canon XII",
"Content": "Accordingly we can not, without harm to the Divine truth, agree with those who deny that Adam represented his posterity by God's intention, and that his sin is imputed, therefore, immediately to his posterity; and under this mediate and consequent imputation not only destroy the imputation of the first sin, but also expose the doctrine of hereditary corruption to grave danger."
},
{
"Article": "XIII",
"Title": "Canon XIII",
"Content": "As Christ was elected from eternity the Head, the Leader and Lord of all who, in time, are saved by his grace, so also, in time, he was made Guarantor of the New Covenant only for those who, by the eternal election, were given to him as his own people, his seed and inheritance. For according to the determinate counsel of the Father and his own intention, he encountered dreadful death instead of the elect alone, and restored only these into the bosom of the Father's grace, and these only he reconciled to God, the offended Father, and delivered from the curse of the law. For our Jesus saves his people from their sins (Matt 1:21), who gave his life a ransom for many sheep (Matt 20:24, 28; John 10:15), his own, who hear his voice (John 10:27-28), and he intercedes for these only, as a divinely appointed Priest, arid not for the world (John 17:9). Accordingly in expiatory sacrifice, they are regarded as having died with him and as being justified from sin (2 Cor 5:12): and thus, with the counsel of the Father who gave to Christ none but the elect to be redeemed, and also with the working of the Holy Spirit, who sanctifies and seals unto a living hope of eternal life none but the elect. The will of Christ who died so agrees and amicably conspires in perfect harmony, that the sphere of the Father's election, the Son's redemption. And the Spirit's sanctification are one and the same."
},
{
"Article": "XIV",
"Title": "Canon XIV",
"Content": "This very thing further appears in this also, that Christ provided the means of salvation for those in whose place he died, especially the regenerating Spirit and the heavenly gift o faith, as well as salvation itself, and actually confers these upon, them. For the Scriptures testify that Christ, the Lord, came to say, the lost sheep of the house of Israel (Matt 15:24), and sends the, same Holy Spirit, the source of regeneration, as his own (John 16:7 8): that among the better promises of the New Covenant of which he was made Mediator and Guarantor this one is preeminent, the he will inscribe his law, the law of faith, in the hearts of his people (Heb 8:10); that whatsoever the Father has given to Chris will come to him, by faith, surely; and finally, that we are chose' in Christ to be his children, holy and blameless (Eph. 1:4-5); but our being God's holy children proceeds only from faith and the Spirit of regeneration."
},
{
"Article": "XV",
"Title": "Canon XV",
"Content": "But by the obedience of his death Christ, in place o the elect, so satisfied God the Father, that in the estimate of his vicarious righteousness and of that obedience, all of that which he rendered to the law, as its just servant, during his entire life whether by doing or by suffering, ought to be called obedience. For Christ's life, according to the Apostle's testimony (Phil 1:8), was nothing but submission, humiliation and a continuous emptying of self, descending step by step to the lowest extreme even to the point of death on the Cross; and the Spirit of God plainly declares that Christ in our stead satisfied the law and divine justice by His most, holy life, and makes that ransom with which God has redeemed us to consist not in His sufferings only, but in his whole life conformed to the law. The Spirit, however, ascribes our redemption to the death, or the blood, of Christ, in no other sense than that it was consummated by sufferings; and from that last definitive and no blest act derives a name indeed, but not in such a way as to separate the life preceding from his death."
},
{
"Article": "XVI",
"Title": "Canon XVI",
"Content": "Since all these things are entirely so, we can hardly approve the opposite doctrine of those who affirm that of his own intention and counsel and that of the Father who sent him, Christ died for each and every one upon the condition, that they believe. [We also cannot affirm the teaching! that he obtained for all a salvation, which, nevertheless, is not applied to all, and by his death merited a salvation and faith for no one individually but only removed the obstacle of divine justice, and acquired for the Father the liberty of entering into a new covenant of grace with all men. Finally, they so separate the active and passive righteousness of Christ, as to assert that he claims his active righteousness as his own, but gives and imputes only his passive righteousness to the elect. All these opinions, and all that are like these, are contrary to the plain Scriptures and the glory of Christ, who is Author and Finisher of our faith and salvation; they make his cross of none effect, and under the appearance of exalting his merit, they, in reality diminish it."
},
{
"Article": "XVII",
"Title": "Canon XVII",
"Content": "The call to salvation was suited to its due time (l Tim 2:6). Since by God's will it was at one time more restricted, at another, more widespread and general, but never completely universal. For, indeed, in the OT God announced his word to Jacob, his statutes and his judgments to Israel he did not do so with any other nation (Ps 147:19-20). In the NT, peace being made in the blood of Christ and the inner walls of partition broken down, God so extended the limits of the preaching of the Gospel and the external call, that there is no longer any difference between the Jew and the Greek; for the same Lord is over all and is gracious to every one who calls upon him (Rom 10:12). But not even thus is the call universal. For Christ testifies that many are called (Matt 20:14), but not all; and when Paul and Timothy tried to go into Bithynia to preach the Gospel, the Spirit prevented them (Acts 16:7). And there have been and there are today, as experience testifies, innumerable myriads of men to whom Christ is not known even by rumor."
},
{
"Article": "XVIII",
"Title": "Canon XVIII",
"Content": "Meanwhile God has not left himself without witness (Acts 14:7) to those whom he refused to call by his Word unto salvation. For he provided to them the witness of the heavens and the stars (Deut 4:19), and that which may be known of God, even from the works of nature and Providence, he has shown to them (Rom 1:19), for the purpose of showing his long suffering. Yet it is not true that the works of nature and divine Providence are selfsufficient means which fulfilled the function of the external call, whereby he would reveal unto them the mystery of the good pleasure or the mercy of God in Christ. For the Apostle immediately adds: \"For since the creation of the world God's invisible qualities, His eternal power and divine nature, have been clearly seen\" (Rom 1:20). So they might learn the mystery of salvation through Christ and be without excuse, because they did not correctly use the knowledge that was left to them, but when they knew God, they did not glorify him as God, neither were they thankful. Wherefore also Christ glorifies God, his Father, because he had hidden these things from the wise and the prudent, and revealed them unto babes (Matt 1:25). And as the Apostle teaches: \"God has made known unto us the mystery of His will according to His good pleasure which He has purposed in Christ\" (Eph 1:9)."
},
{
"Article": "XIX",
"Title": "Canon XIX",
"Content": "Likewise the external call itself, which is made by the preaching of the Gospel, is on the part of God also, who earnestly and sincerely calls. For in his Word he most earnestly and truly reveals, not, indeed, his secret will respecting the salvation or destruction of each individual, but our responsibility, and what will happen to us if we do or neglect this duty. Clearly it is the will of God who calls, that they who are called come to him and not neglect so great a salvation, and so he earnestly promises eternal life to those who come to him by faith; for, as the Apostle declares, \"It is a trustworthy saying: For if we have died with Him, we shall also live with Him; if we disown Him, He will also disown us; if we are faithless, He will remain faithful, for He cannot disown Himself (2 Tim 2:12-13). Neither is this call without result for those who disobey; for God always accomplishes his will, even the demonstration of duty, and following this, either the salvation of the elect who fulfill their responsibility, or the inexcusableness of the rest who neglect the duty set before them. Certainly the spiritual man in no way determined the eternal purpose of God to produce faith along with the externally offered, or written Word of God. Moreover, because God approved every truth which flows from his counsel, it is correctly said to be his will, that everyone who sees the Son and believes in him may have everlasting life (John 6:40). Although these \"all\" are the elect alone, and God formed no plan of universal salvation without any selection of persons, and Christ therefore died not for everyone but only for the elect who were given to him; yet he intends this in any case to be universally true, which follows from his special and definite purpose. But that, by God's will, the elect alone believe in the external call which is universally offered, while the reprobate are hardened. This proceeds solely from the discriminating grace of God; election by the same grace to those who believe, but their own native wickedness to the reprobate who remain in sin, who after their hardened and impenitent heart build up for themselves wrath for the Day of Judgment, and revelation of the righteous judgment of God"
},
{
"Article": "XX",
"Title": "Canon XX",
"Content": "Accordingly we have no doubt that they are wrong who hold that the call to salvation is disclosed not by the preaching of the Gospel solely, but even by the works of nature and Providence without any further proclamation. They add that the call to salvation is so indefinite and universal that there is no mortal who is not, at least objectively, as they say, sufficiently called either mediately, meaning that God will provide the light of grace to those who use the light of nature correctly, or immediately, to Christ and salvation. They finally deny that the external call can be said to be serious and true, or the candor and sincerity of God bc defended, without asserting the absolute universality of grace. For such doctrines are contrary to the Holy Scriptures and the experience of all ages, and manifestly confuse nature with grace and confuse the things which we can know about God with his hidden wisdom. They further confuse the light of reason with the light of divine Revelation."
},
{
"Article": "XXI",
"Title": "Canon XXI",
"Content": "Those who are called to salvation through thc preaching of the Gospel are not able to believe or obey the call, unless they are raised up out of spiritual death by that very power that God used to command the light to shine out of darkness, and God shines into their hearts with the glory of God in the face of Jesus Christ (2 Cor 4:6). For the natural man does not receive the things of the Spirit of God for they are foolishness unto him: neither can he know them, because they spiritually discerned (Cor 2:14). And Scripture demonstrates this utter inability by so many direct testimonies and under so many mosaics that scarcely in any other point is it surer. This inability may, indeed, be called moral even in so far as it pertains to a moral subject or object: but it ought to be at the same time called natural because man by nature, and so by the law of his formation in the womb, and hence from his birth, is the child of disobedience (Eph 2:2); and has that inability that is so innate that it cannot be shaken off except by the omnipotent heart-turning grace of the Holy Spirit."
},
{
"Article": "XXII",
"Title": "Canon XXII",
"Content": "We hold therefore that they speak inaccurately and dangerously, who call this inability to believe moral inability, and do not say that it is natural, adding that man in whatever condition he may be placed is able to believe if he desires, and that faith in some way or other, indeed, is self-originated. The Apostle, however, clearly calls [salvation] the gift of God (Eph 2:8)."
},
{
"Article": "XXIII",
"Title": "Canon XXIII",
"Content": "There are two ways in which God, the just Judge, has promised justification: either by one's own works or deeds in the law, or by the obedience or righteousness of another, even of Christ our Guarantor. [This justification! is imputed by grace to those who believe in the Gospel. The former is the method of justifying man because of perfection; but the latter, of justifying man who is a corrupt sinner. In accordance with these two ways of justification the Scripture establishes these two covenants: the Covenant of Works, entered into with Adam and with each one of his descendants in him, but made void by sin; and the Covenant of Grace, made with only the elect in Christ, the second Adam, eternal. [This covenant] cannot be broken while [the Covenant of Works] can be abrogated."
},
{
"Article": "XXIV",
"Title": "Canon XXIV",
"Content": "But this later Covenant of Grace according to the diversity of times has also different dispensations. For when the Apostle speaks of the dispensation of the fullness of times, that is, the administration of the last time (Eph 1:10), he very clearly indicates that there had been another dispensation and administration until the times which the Father appointed. Yet in the dispensation of the Covenant of Grace the elect have not been saved in any other way than by the Angel of his presence (Isa 63:9), the Lamb slain from the foundation of the world (Rev 13:8), Christ Jesus, through the knowledge of that just Servant and faith in him and in the Father and his Spirit. For Christ is the same yesterday, today, and forever (Heb 13:8). And by His grace we believe that we are saved in the same manner as the Fathers also were saved, and in both Testaments these statutes remain unchanged: \"Blessed are all they that put their trust in Him,\" (the Son) (Ps 2:12); \"He that believes in Him is not condemned, but he that does not believe is condemned already\" (John 3:18). \"You believe in God,\" even the Father, \"believe also in me\" (John 14:1). But if, moreover, the holy Fathers believed in Christ as their God, it follows that they also believed in the Holy Spirit, without whom no one can call Jesus Lord. Truly there are so many clearer exhibitions of this faith of the Fathers and of the necessity of such faith in either Covenant, that they can not escape any one unless one wills it. But though this saving knowledge of Christ and the Holy Trinity was necessarily derived, according to the dispensation of that time, both from thc promise and from shadows and figures and mysteries, with greater difficulty than in the NT. Yet it was a true knowledge, and, in proportion to the measure of divine Revelation, it was sufficient to procure salvation and peace of conscience for the elect, by the help of God's grace."
},
{
"Article": "XXV",
"Title": "Canon XXV",
"Content": "We disapprove therefore of the doctrine of those who fabricate for us three Covenants, the Natural, the Legal, and the Gospel, different in their entire nature and essence, and in explaining these and assigning their differences, so intricately entangle themselves that they greatly obscure and even impair the nucleus of solid truth and piety. Nor do they hesitate at all, with regard to the necessity, under the OT dispensation, of knowledge of Christ and faith in him and his satisfaction and in the whole sacred Trinity, to speculate much too loosely and dangerously."
},
{
"Article": "XXVI",
"Title": "Canon XXVI",
"Content": "Finally, both to us, to whom in the Church, which is God's house, has been entrusted the dispensation for the present, and unto all our Nazarenes, and to those who under the will and direction of God will at any time succeed us in our responsibility, in order to prevent the fearful enkindling of dissensions with which the Church of God in different places is disturbed in terrible ways, we earnestly wish the following to be done. That in this corruption of the world, with the Apostle of the Gentiles as our faithful monitor, we all keep faithfully that which is committed to our trust, avoiding profane and vain babblings (I Tim 6:20); and religiously guard the purity and simplicity of that knowledge which is according to piety, constantly clinging to that beautiful pair, Charity and Faith, unstained. Moreover, in order that no one may be induced to propose either publicly or privately some doubtful or new dogma of faith previously unheard of in our churches, and contrary to God's Word, to our Helvetic Confession, to our Symbolical Books, and to the Canons of the Synod of Dort, and not proved and sanctioned in a public assembly of brothers according to the Word of God, let it also be required: that we not only hand down sincerely in accordance with the divine Word, the special necessity of the sanctification of the Lord's Day, and also impressively teach and fervently urge its observation. In conclusion, that in our churches and schools, as often as occasion demands, we unanimously and faithfully hold, teach, and assert that the truth of the Canons recorded here, is deduced from the indubitable Word of God."
},
{
"Article": "C",
"Title": "Conclusion",
"Content": "The very God of peace and truth sanctify us wholly, and preserve our whole spirit and soul and body blameless unto the coming of our Lord Jesus Christ! To whom, with the Father and the Holy Spirit be eternal honor, praise and glory. Amen!"
}
]
}
Confessio/data/ignatius_creed.json
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{
"Metadata": {
"Title": "Ignatius' Creed",
"AlternativeTitles": [],
"Year": "110",
"Authors": [
"Ignatius of Antioch"
],
"Location": "Smyrna, Greece",
"OriginalLanguage": "Greek",
"OriginStory": "The Christians at Tralles (a town some seventeen miles east of Magnesia) had sent their bishop, Polybius, to greet Ignatius in Smyrna.",
"SourceUrl": "https://www.ccel.org/ccel/richardson/fathers.vi.ii.iii.iii.html",
"SourceAttribution": "Public Domain",
"CreedFormat": "Creed"
},
"Data": {
"Content": "Jesus Christ, of David's lineage, of Mary; who was really born, ate; and drank; was really persecuted under Pontius Pilate; was really crucified and died, in the sight of heaven and earth and the underworld. He was really raised from the dead, for his Father raised him, just as his Father will raise us, who believe on him, through Christ Jesus, apart from whom we have no genuine life."
}
}
Confessio/data/irenaeus_rule_of_faith.json
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{
"Metadata": {
"Title": "Irenaeus' Rule of Faith",
"AlternativeTitles": [],
"Year": "180",
"Authors": [
"Irenaeus"
],
"Location": "Lyon, France",
"OriginalLanguage": "Greek",
"OriginStory": null,
"SourceUrl": "https://ccel.org/ccel/irenaeus/against_heresies_i/anf01.ix.ii.xi.html",
"SourceAttribution": "Public Domain",
"CreedFormat": "Creed"
},
"Data": {
"Content": "This faith: in one God, the Father Almighty, who made the heaven and the earth and the seas and all the things that are in them; and in one Christ Jesus, the Son of God, who was made flesh for our salvation; and in the Holy Spirit, who made known through the prophets the plan of salvation, and the coming, and the birth from a virgin, and the passion, and the resurrection from the dead, and the bodily ascension into heaven of the beloved Christ Jesus, our Lord, and his future appearing from heaven in the glory of the Father to sum up all things and to raise anew all flesh of the whole human race."
}
}
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Confessio/data/nicene_creed.json
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{
"Metadata": {
"Title": "Nicene Creed",
"AlternativeTitles": [
"Niceno-Constantinopolitan Creed"
],
"Year": "381",
"Authors": [
"First Council of Constantsnople",
"First Council of Nicaea"
],
"Location": "Constantinople",
"OriginalLanguage": "Greek",
"OriginStory": "",
"SourceUrl": "http://www.onthewing.org/user/Creed_Nicene.pdf",
"SourceAttribution": "Public Domain",
"CreedFormat": "Creed"
},
"Data": {
"Content": "We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.\n\nAnd in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made.\n\nWho, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.\n\nAnd we believe in the Holy Ghost, the Lord and Giver of Life; who proceeds from the Father and the Son; who with the Father and the Son together is worshipped and glorified; who spoke by the prophets.\n\nAnd we believe in one holy catholic and apostolic Church. We acknowledge one baptism for the remission of sins; and we look for the resurrection of the dead, and the life of the world to come. Amen."
}
}
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Confessio/data/scots_confession.json
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{
"Metadata": {
"Title": "Scots Confession of 1560",
"AlternativeTitles": [
"Scots Confession of 1560"
],
"Year": "1560",
"Authors": [
"John Winram",
"John Spottiswoode",
"John Willock",
"John Douglas",
"John Row"
],
"Location": "Edinburgh, Scotland",
"OriginalLanguage": "English",
"OriginStory": "",
"SourceUrl": "http://apostles-creed.org/wp-content/uploads/2014/07/Scots_Confession_1560.pdf",
"SourceAttribution": "Public Domain",
"CreedFormat": "Confession"
},
"Data": [
{
"Article": "1",
"Title": "Of God",
"Content": "We confess and acknowledge one only God, to whom only we must cleave, whom only we must serve, whom only we must worship, and in whom only we must put our trust: who is eternal, infinite, immeasurable, incomprehensible, omnipotent, invisible; one in substance, and yet distinct in three persons: the Father, the Son, and the Holy Ghost; by whom we confess and believe all things in heaven and in earth, as well visible as invisible, to have been created, to be retained in their being, and to be ruled and guided by his inscrutable Providence, to such end as his eternal wisdom, goodness, and justice has appointed them, to the manifestation of his own glory."
},
{
"Article": "2",
"Title": "Of the Creation of Man",
"Content": "We confess and acknowledge this our God to have created man (to wit, our first father Adam) to his own image and similitude, to whom he gave wisdom, lordship, justice, free will, and clear knowledge of himself; so that in the whole nature of man there could be noted no imperfection: from which honour and perfection man and woman did both fall; the woman being deceived by the serpent, and man obeying the voice of the woman: both conspiring against the Sovereign Majesty of God, who in expressed words had before threatened death, if they presumed to eat of the forbidden tree."
},
{
"Article": "3",
"Title": "Of Original Sin",
"Content": "By which transgression, commonly called Original Sin, was the image of God utterly defaced in man; and he and his posterity of nature became enemies to God, slaves to Satan, and servants to sin; insomuch that death everlasting has had, and shall have, power and dominion over all that have not been, are not, or shall not be regenerated from above: which regeneration is wrought by the power of the Holy Ghost, working in the hearts of the elect of God an assured faith in the promise of God, revealed to us in his word; by which faith we apprehend Christ Jesus, with the graces and benefits promised in him."
},
{
"Article": "4",
"Title": "Of the Revelation of the Promise",
"Content": "For this we constantly believe: that God, after the fearful and horrible defection of man from his obedience, did seek Adam again, call upon him, rebuke his sin, convict him of the same, and in the end made unto him a most joyful promise: to wit, that the seed of the woman should break down the serpent's head that is, he should destroy the works of the Devil. Which promise, as it was repeated and made more clear from time to time, so was it embraced with joy, and most constantly received of all the faithful, from Adam to Noah, from Noah to Abraham, from Abraham to David, and so forth to the incarnation of Christ Jesus: all (we mean the faithful fathers) under the law did see the joyful days of Christ Jesus, and did rejoice."
},
{
"Article": "5",
"Title": "The Continuance, Increase, and Preservation of the Kirk",
"Content": "We most constantly believe that God preserved, instructed, multiplied, honoured, decored, and from death called to life his kirk in all ages, from Adam, till the coming of Christ Jesus in the flesh. For Abraham he called from his father's country; him he instructed; his seed he multiplied; the same he marvelously preserved, and more marvelously delivered from the bondage and tyranny of Pharaoh; to them he gave his laws, constitutions, and ceremonies; them he possessed in the land of Canaan; to them, after Judges and after Saul, he gave David to be king, to whom he made promise, that of the fruit of his loins should one sit for ever upon his regal seat. To this same people, from time to time, he sent prophets to reduce them to the right way of their God, from the which often times they declined by idolatry. And albeit for their stubborn contempt of justice, he was compelled to give them in the hands of their enemies, as before was threatened by the mouth of Moses, insomuch that the holy city was destroyed, the temple burnt with fire, and the whole land left desolate the space of seventy years; yet of mercy did he reduce them again to Jerusalem, where the city and temple were reedified, and they, against all temptations and assaults of Satan, did abide till the Messiah came, according to the promise."
},
{
"Article": "6",
"Title": "Of the Incarnation of Christ Jesus",
"Content": "When the fulness of time came, God sent his Son his Eternal Wisdom, the substance of his own glory, in this world who took the nature of manhood of the substance of woman: to wit, of a virgin, and that by operation of the Holy Ghost. And so was born the just seed of David, the angel of the great counsel of God; the very Messiah promised, whom we confess and acknowledge Immanuel; very God and very man, two perfect natures united and joined in one person. By which our confession we damn the damnable and pestilent heresies of Arius, Marcion, Eutyches, Nestorius, and such others as either deny the eternity of his Godhead, or the verity of his human nature, either confound them, either yet divide them."
},
{
"Article": "7",
"Title": "Why It Behoved the Mediator to be Very God and Very Man",
"Content": "We acknowledge and confess that this most wondrous conjunction betwixt the Godhead and the manhood in Christ Jesus did proceed from the eternal and immutable decree of God, whence also our salvation springs and depends."
},
{
"Article": "8",
"Title": "Election",
"Content": "For that same Eternal God and Father, who of mere grace elected us in Christ Jesus his Son, before the foundation of the world was laid, appointed him to be our Head, our Brother, our Pastor, and great Bishop of our souls. But because that the enmity betwixt the justice of God and our sins was such that no flesh by itself could or might have attained unto God, it behoved that the Son of God should descend unto us, and take himself a body of our body, flesh of our flesh, and bone of our bones, and so become the perfect Mediator betwixt God and man; giving power to so many as believe in him to be the sons of God, as himself does witness: I pass up to my Father and unto your Father, to my God, and unto your God. By which most holy fraternity, whatsoever we have lost in Adam is restored to us again. And for this cause are we not afraid to call God our Father, not so much that [because] he has created us (which we have common with the reprobate), as for that he has given to us his only Son to be our brother, and given unto us grace to acknowledge and embrace him for our only Mediator, as before is said.\n\nIt behoved further the Messiah and Redeemer to be very God and very Man, because he was to underlie the punishment due for our transgressions, and to present himself in the presence of his Father's judgments, as in our person, to suffer for our transgression and disobedience, by death, to overcome him that was author of death. But because the only Godhead could not suffer death, neither yet could the only manhead overcome the same, he joined both together in one person, that the imbecility [weakness] of the one should suffer, and be subject to death (which we had deserved), and the infinite and invincible power of the other (to wit, of the Godhead) should triumph and purchase to us life, liberty, and perpetual victory. And so we confess, and most undoubtedly believe."
},
{
"Article": "9",
"Title": "Christ's Death, Passion, Burial, etc.",
"Content": "[We confess] That our Lord Jesus Christ offered himself a voluntary sacrifice unto his Father for us; that he suffered contradiction of sinners; that he was wounded and plagued for our transgressions; that he, being the clean and innocent Lamb of God, was damned in the presence of an earthly judge, that we should be absolved before the tribunal seat of our God; that he suffered not only the cruel death of the cross (which was accursed by the sentence of God), but also that he suffered for a season the wrath of his Father, which sinners had deserved. But yet we avow, that he remained the only and well-beloved and blessed Son of his Father, even in the midst of his anguish and torment, which he suffered in body and soul, to make the full satisfaction for the sins of the people. After the which, we confess and avow, that there remains no other sacrifice for sin: which if any affirm, we nothing doubt to avow that they are blasphemers against Christ's death, and the everlasting purgation and satisfaction purchased to us by the same."
},
{
"Article": "10",
"Title": "Resurrection",
"Content": "We undoubtedly believe that, insomuch as it was impossible that the dolours of death should retain in bondage the Author of life; that our Lord Jesus Christ crucified, dead, and buried, who descended into hell, did rise again for our justification, and destroying him who was the author of death, brought life again to us that were subject to death and to the bondage of the same. We know that his resurrection was confirmed by the testimony of his very enemies; by the resurrection of the dead, whose sepulchres did open, and they did arise and appear to many within the city of Jerusalem. It was also confirmed by the testimony of angels, and by the senses and judgments of his apostles, and of others, who had conversation, and did eat and drink with him after his resurrection."
},
{
"Article": "11",
"Title": "Ascension",
"Content": "We nothing doubt but that the selfsame body, which was born of the virgin, was crucified, dead, and buried, and which did rise again, did ascend into the heavens, for the accomplishment of all things; where, in our names, and for our comfort he has received all power in heaven and in earth, where he sits at the right hand of the Father inaugurated in his kingdom, Advocate and only Mediator for us: which glory, honour, and prerogative he alone amongst the brethren shall possess, till that all his enemies be made his footstool, as that we undoubtedly believe they shall be in the final judgment; to the execution whereof we certainly believe that the same our Lord Jesus shall visibly return, as that he was seen to ascend. And then we firmly believe, that the time of refreshing and restitution of all things shall come, insomuch that those that from the beginning have suffered violence, injury, and wrong for righteousness' sake, shall inherit that blessed immortality promised from the beginning.\n\nBut contrariwise, the stubborn, disobedient, cruel oppressors, filthy persons, idolaters, and all sorts of unfaithful shall be cast in the dungeon of utter darkness, where their worm shall not die, neither yet their fire shall be extinguished. The remembrance of which day, and of the judgment to be executed in the same, is not only to us a bridle, whereby our carnal lusts are refrained; but also such inestimable comfort, that neither may the threatening of worldly princes, neither yet the fear of temporal death and present danger, move us to renounce and forsake that blessed society, which we, the members, have with our Head and only Mediator Christ Jesus: whom we confess and avow to be the Messiah promised, the only Head of his kirk, our just Lawgiver, our only High Priest, Advocate, and Mediator. In which honours and offices, if man or angel presume to intrude themselves, we utterly detest and abhor them, as blasphemous to our Sovereign and Supreme Governor, Christ Jesus."
},
{
"Article": "12",
"Title": "Faith in the Holy Ghost",
"Content": "This our faith, and the assurance of the same, proceeds not from flesh and blood, that is to say, from no natural powers within us, but is the inspiration of the Holy Ghost: whom we confess God, equal with the Father and with the Son; who sanctifies us, and brings us in all verity by his own operation; without whom we should remain for ever enemies to God, and ignorant of his Son, Christ Jesus. For of nature we are so dead, so blind and so perverse, that neither can we feel when we are pricked, see the light when it shines, nor assent to the will of God when it is revealed, unless the Spirit of the Lord Jesus quicken that which is dead, remove the darkness from our minds, and bow our stubborn hearts to the obedience of his blessed will. And so, as we confess that God the Father created us when we were not; as his Son, our Lord Jesus redeemed us when we were enemies to him; so also do we confess that the Holy Ghost does sanctify and regenerate us, without all respect of any merit proceeding from us, be it before or be it after our regeneration. To speak this one thing yet in more plain words: as we willingly spoil ourselves of all honour and glory of our own creation and redemption, so do we also of our regeneration and sanctification; for of ourselves we are not sufficient to think one good thought; but he who has begun the good work in us, is only he that continues us in the same, to the praise and glory of his undeserved grace."
},
{
"Article": "13",
"Title": "The Cause of Good Works",
"Content": "So that the cause of good works we confess to be, not our free will, but the Spirit of the Lord Jesus who, dwelling in our hearts by true faith, brings forth such good works as God has prepared for us to walk into. For this we most boldly affirm, that blasphemy it is to say that Christ Jesus abides in the hearts of such as in whom there is no spirit of sanctification. And therefore we fear not to affirm that murderers, oppressors, cruel persecutors, adulterers, whoremongers, filthy persons, idolaters, drunkards, thieves, and all workers of iniquity, have neither true faith, neither any portion of the spirit of sanctification, which proceeds from the Lord Jesus, so long as obstinately they continue in their wickedness.\n\nFor how soon that ever the Spirit of the Lord Jesus (which God's elect children receive by true faith) takes possession in the heart of any man, so soon does he regenerate and renew the same man; so that he begins to hate that which before he loved, and begins to love that which before he hated. And from thence comes that continual battle which is betwixt the flesh and the spirit in God's children; while the flesh and natural man (according to their own corruption) lust for things pleasing and delectable unto the self, grudge in adversity, are lifted up in prosperity, and at every moment are prone and ready to offend the Majesty of God. But the Spirit of God, which gives witnessing to our spirit, that we are the sons of God, makes us to resist filthy pleasures, and to groan in God's presence for deliverance from this bondage of corruption; and finally, to triumph over sin that it reign not in our mortal bodies.\n\nThis battle have not the carnal men, being destitute of God's Spirit; but [they] do follow and obey sin with greediness, and without repentance, even as the devil and their corrupt lusts do prick them. But the sons of God (as before is said) do fight against sin, do sob and mourn, when they perceive themselves tempted to iniquity; and if they fall, they rise again with earnest and unfeigned repentance. And these things they do not by their own power, but the power of the Lord Jesus, without whom they were able to do nothing."
},
{
"Article": "14",
"Title": "What Works are Reputed Good before God",
"Content": "We confess and acknowledge that God has given to man his holy law, in which not only are forbidden all such works as displease and offend his godly Majesty, but also are commanded all such as please him, and as he has promised to reward. And these works are of two sorts: the one are done to the honour of God, the other to the profit of our neighbours; and both have the revealed will of God for their assurance\n\nTo have one God; to worship and honour him; to call upon him in all our troubles; to reverence his holy name; to hear his word; to believe the same; to communicate with his holy sacraments, are the works of the first table. To honour father, mother, princes, rulers, and superior powers; to love them, to support them, yea, to obey their charges (not repugning to the commandment of God); to save the lives of innocents; to repress tyranny; to defend the oppressed; to keep our bodies clean and holy; to live in sobriety and temperance; to deal justly with all men, both in word and in deed; and, finally, to repress all appetite of our neighbour's hurt, are the good works of the second table, which are most pleasing and acceptable unto God, as those works that are commanded by himself.\n\nThe contrary whereof is sin most odious, which always displeases him, and provokes him to anger: as, not to call upon him alone, when we have need; not to hear his word with reverence; to contemn and despise it; to have or to worship idols; to maintain and defend idolatry; lightly to esteem the reverent name of God; to profane, abuse, or contemn the sacraments of Christ Jesus; to disobey or resist any that God has placed in authority (while they pass not over the bounds of their office); to murder, or to consent thereto; to bear hatred, or to suffer innocent blood to be shed if we may gainstand it; and, finally, the transgressing of any other commandment in the first or second table, we confess and affirm to be sin, by the which God's anger and displeasure are kindled against the proud and unthankful world. So that good works we affirm to be these only that are done in faith, at God's commandment, who in his law has expressed what be the things that please him. And evil works, we affirm not only those that expressedly are done against God's commandment, but those also that, in matters of religion and worshipping of God, have no other assurance but the invention and opinion of man: which God from the beginning has ever rejected, as by the prophet Isaiah, and by our master Christ Jesus, we are taught in these words: In vain do they worship me, teaching the doctrines and precepts of men."
},
{
"Article": "15",
"Title": "The Perfection of the Law and Imperfection of Man",
"Content": "The law of God we confess and acknowledge most just, most equal, most holy, and most perfect: commanding those things which, being wrought in perfection, were able to give life, and able to bring man to eternal felicity. But our nature is so corrupt, so weak, and so imperfect, that we are never able to fulfill the works of the law in perfection. Yea, If we say we have no sin (even after we are regenerate), we deceive ourselves, and the verity of God is not into us. And therefore it behoved us to apprehend Christ Jesus, with his justice and satisfaction, who is the end and accomplishment of the law, by whom we are set at this liberty, that the curse and malediction of the law fall not upon us, albeit we fulfill not the same in all points. 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.\n\nWe 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 shall give in work, that obedience to the law which the law requires. 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."
},
{
"Article": "16",
"Title": "Of the Kirk",
"Content": "As we believe in one God, Father, Son, and Holy Ghost; so do we most constantly believe that from the beginning there has been, now is, and to the end of the world shall be, a kirk: that is to say, a company and multitude of men chosen of God, who rightly worship and embrace him, by true faith in Christ Jesus, who is the only Head of the same kirk, which also is the body and spouse of Christ Jesus; which kirk is Catholic that is, universal because it contains the elect of all ages, all realms, nations, and tongues, be they of the Jews, or be they of the Gentiles; who have communion and society with God the Father, and with his Son Christ Jesus, through the sanctification of his Holy Spirit; and therefore it is called the communion, not of profane persons, but of saints, who, as citizens of the heavenly Jerusalem, have the fruition of the most inestimable benefits: to wit, of one God, one Lord Jesus, one faith, and of one baptism; out of the which kirk there is neither life, nor eternal felicity. And therefore we utterly abhor the blasphemy of them that affirm that men which live according to equity and justice shall be saved, what religion that ever they have professed. For as without Christ Jesus there is neither life nor salvation, so shall there none be participant thereof, but such as the Father has given unto his Son Christ Jesus, and those [that] in time come unto him, avow his doctrine, and believe into him (we comprehend the children with the faithful parents). This kirk is invisible, known only to God, who alone knows whom he has chosen, and comprehends as well (as said is) the elect that are departed (commonly called the kirk triumphant), as those that yet live and fight against sin and Satan as shall live hereafter."
},
{
"Article": "17",
"Title": "The Immortality of the Souls",
"Content": "The elect departed are in peace and rest from their labours: not that they sleep and come to a certain oblivion (as some fantastics do affirm), but that they are delivered from all fear, all torment, and all temptation, to which we and all God's elect are subject in this life, and therefore do bear the name of the kirk militant: as contrariwise, the reprobate and unfaithful departed, have anguish, torment, and pain, that cannot be expressed. So that neither are the one nor the other in such sleep that they feel not joy or torment, as the parable of Christ Jesus in the sixteenth [chapter] of Luke, his words to the thief, and these words of the souls crying under the altar, O Lord, thou that art righteous and just, how long shalt thou not revenge our blood upon them that dwell upon the earth! doth plainly testify."
},
{
"Article": "18",
"Title": "Of the Notes by Which the True Kirk is Discerned from the False and Who Shall be Judge of the Doctrine",
"Content": "Because that Satan from the beginning has laboured to deck his pestilent synagogue with the title of the kirk of God, and has inflamed the hearts of cruel murderers to persecute, trouble, and molest the true kirk and members thereof as Cain did Abel; Ishmael, Isaac; Esau, Jacob; and the whole priesthood of the Jews, Christ Jesus himself, and his apostles after him; it is a thing most requisite that the true kirk be discerned from the filthy synagogue, by clear and perfect notes, lest we, being deceived, receive and embrace to our own condemnation the one for the other. The notes, signs, and assured tokens whereby the immaculate spouse of Christ Jesus is known from that horrible harlot, the kirk malignant; we affirm are neither antiquity, title usurped, lineal descent, place appointed, nor multitude of men approving an error for Cain in age and title was preferred to Abel and Seth; Jerusalem had prerogative above all places of the earth, where also were the priests lineally descended from Aaron; and greater multitude followed the scribes, Pharisees, and priests, than unfeignedly believed and approved Christ Jesus and his doctrine; and yet, as we suppose, no man (of whole judgment) will grant that any of the forenamed were the kirk of God.\n\nThe notes, therefore, of the true kirk of God we believe, confess, and avow to be: first, the true preaching of the word of God, into the which God has revealed himself to us, as the writings of the prophets and apostles do declare; secondly, the right administration of the sacraments of Christ Jesus, which must be annexed unto the word and promise of God, to seal and confirm the same in our hearts; last, ecclesiastical discipline uprightly ministered, as God's word prescribes, whereby vice is repressed, and virtue nourished. Wheresoever then these former notes are seen, and of any time continue (be the number [of persons] never so few, about two or three) there, without all doubt, is the true kirk of Christ: who, according to his promise is in the midst of them: not that universal [kirk] (of which we have before spoken) but particular; such as were in Corinth, Galatia, Ephesus, and other places in which the ministry was planted by Paul, and were of himself named the kirks of God.\n\nAnd such kirks we, the inhabitants of the realm of Scotland, professors of Christ Jesus, confess ourselves to have in our cities, towns, and places reformed; for the doctrine taught in our kirks is contained in the written word of God: to wit, in the books of the New and Old Testaments: in those books, we mean, which of the ancient have been reputed canonical, in the which we affirm that all things necessary to be believed for the salvation of mankind are sufficiently expressed. The interpretation whereof, we confess, neither appertains to private nor public person, neither yet to any kirk for any preeminence or prerogative, personal or local, which one has above another; but appertains to the Spirit of God, by the which also the scripture was written.\n\nWhen controversy then happens, for the right understanding of any place or sentence of scripture, or for the reformation of any abuse within the kirk of God, we ought not so much to look what men before us have said or done, as unto that which the Holy Ghost uniformly speaks within the body of the scriptures, and unto that which Christ Jesus himself did, and commanded to be done. For this is a thing universally granted, that the Spirit of God (which is the Spirit of unity) is in nothing contrary unto himself. If then the interpretation, determination, or sentence of any doctor, kirk, or council, repugn to the plain word of God written in any other place of scripture, it is a thing most certain, that there is not the true understanding and meaning of the Holy Ghost, supposing that councils, realms, and nations have approved and received the same. For we dare not receive and admit any interpretation which directly repugns to any principal point of our faith, or to any other plain text of scripture, or yet unto the rule of charity."
},
{
"Article": "19",
"Title": "The Authority of the Scriptures",
"Content": "As we believe and confess the scriptures of God sufficient to instruct and make the man of God perfect, so do we affirm and avow the authority of the same to be of God, and neither to depend on men nor angels. We affirm, therefore, that such as allege the scripture to have no authority, but that which is received from the kirk, to be blasphemous against God, and injurious to the true kirk, which always hears and obeys the voice of her own Spouse and Pastor, but takes not upon her to be mistress over the same."
},
{
"Article": "20",
"Title": "Of General Councils, of Their Power, Authority, and Causes of Their Convention",
"Content": "As we do not rashly damn that which godly men, assembled together in general councils, lawfully gathered, have proponed unto us; so without just examination dare we not receive whatsoever is obtruded unto men under the name of general councils. For plain it is, as they were men, so have some of them manifestly erred, and that in matters of great weight and importance. So far then as the council proves the determination and commandment that it gives by the plain word of God, so far do we reverence and embrace the same. But if men, under the name of a council, pretend to forge unto us new articles of our faith, or to make constitutions repugning to the word of God, then utterly we must refuse the same as the doctrine of devils, which draws our souls from the voice of our only God to follow the doctrines and constitutions of men.\n\nThe cause, then, why general councils convened, was neither to make any perpetual law (which God before had not made), nor yet to forge new articles of our belief, neither to give the word of God authority much less to make that to be his word, or yet the true interpretation of the same, which was not before by his holy will expressed in his word. But the cause of councils (we mean of such as merit the name of councils), was partly for confutation of heresies, and for giving public confession of their faith to the posterity following: which both they did by the authority of God's written word, and not by any opinion or prerogative that they could not err, by reason of their general assembly. And this we judge to have been the chief cause of general councils. The other was for good policy and order to be constituted and observed in the kirk, in which (as in the house of God) it becomes all things to be done decently and into order.Not that we think that any policy, and one order in ceremonies can be appointed for all ages, times, and places: for as ceremonies (such as men have devised) are but temporal, so may and ought they to be changed, when they rather foster superstition than that they edify the kirk using the same."
},
{
"Article": "21",
"Title": "Of the Sacraments",
"Content": "As the fathers under the law (besides the verity of the sacrifices) had two chief sacraments to wit, circumcision and the Passover, the despisers and contemners whereof were not reputed for God's people so do we acknowledge and confess that we now, in the time of the evangel, have two sacraments only, instituted by the Lord Jesus, and commanded to be used of all those that will be reputed members of his body: to wit, baptism and the supper, or table of the Lord Jesus, called the communion of his body and blood. And these sacraments (as well of the Old as of the New Testament) were instituted of God, not only to make a visible difference betwixt his people, and those that were without his league; but also to exercise the faith of his children and, by participation of the same sacraments, to seal in their hearts the assurance of his promise, and of that most blessed conjunction, union, and society, which the elect have with their head, Christ Jesus.\n\nAnd thus we utterly damn the vanity of those that affirm sacraments to be nothing else but naked and bare signs. No, we assuredly believe that by baptism we are engrafted in Christ Jesus, to be made partakers of his justice, by the which our sins are covered and remitted; and also, that in the supper, rightly used, Christ Jesus is so joined with us, that he becomes the very nourishment and food of our souls. Not that we imagine any transubstantiation of bread into Christ's natural body, and of wine in his natural blood (as the Papists have perniciously taught and damnably believed); but this union and conjunction which we have with the body and blood of Christ Jesus, in the right use of the sacraments, is wrought by operation of the Holy Ghost, who by true faith carries us above all things that are visible, carnal, and earthly, and makes us to feed upon the body and blood of Christ Jesus, which was once broken and shed for us, which now is in heaven, and appears in the presence of his Father for us. And yet, notwithstanding the far distance of place which is betwixt his body now glorified in the heaven, and us now mortal in this earth, yet we most assuredly believe that the bread that we break is the communion of Christ's body, and the cup which we bless is the communion of his blood. So that we confess, and undoubtedly believe, that the faithful, in the right use of the Lord's table, do so eat the body and drink the blood of the Lord Jesus, that he remains in them and they in him: yea, that they are so made flesh of his flesh, and bone of his bones, that as the Eternal Godhead has given to the flesh of Christ Jesus (which of its own condition and nature was mortal and corruptible) life and immortality, so does Christ Jesus' flesh and blood eaten and drunken by us, give to us the same prerogatives. Which, albeit we confess are neither given unto us at that only time, neither yet by the proper power and virtue of the sacrament only; yet we affirm that the faithful, in the right use of the Lord's table, have such conjunction with Christ Jesus, as the natural man cannot apprehend.\n\nYea, and further we affirm, that albeit the faithful, oppressed by negligence, and manly infirmity, do not profit so much as they would in the very instant action of the supper, yet shall it after bring fruit forth, as lively seed sown in good ground. For the Holy Spirit (which can never be divided from the right institution of the Lord Jesus) will not frustrate the faithful of the fruit of that mystical action; but all this, we say, comes by true faith, which apprehends Christ Jesus, who only makes this sacrament effectual unto us. And, therefore, whosoever slanders us, as that we affirm or believe sacraments to be only naked and bare signs, do injury unto us, and speak against the manifest truth.\n\nBut this liberally and frankly we must confess, that we make a distinction betwixt Christ Jesus, in his natural substance, and betwixt the elements in the sacramental signs; so that we will neither worship the signs in place of that which is signified by them; neither yet do we despise and interpret them as unprofitable and vain; but do use them with all reverence, examining ourselves diligently before that so we do, because we are assured by the mouth of the apostle, That such as eat of that bread, and drink of that cup, unworthily, are guilty of the body and of the blood of the Lord Jesus."
},
{
"Article": "22",
"Title": "Of the Right Administration of the Sacraments",
"Content": "That sacraments be rightly ministered, we judge two things requisite: the one, that they be ministered by lawful ministers, whom we affirm to be only they that are appointed to the preaching of the word, or into whose mouths God has put some sermon of exhortation, they being men lawfully chosen thereto by some kirk. The other, that they be ministered in such elements, and in such sort, as God has appointed; else, we affirm that they cease to be right sacraments of Christ Jesus.\n\nAnd therefore it is that we flee the society of the Papistical kirk, in participation of their sacraments: first, because their ministers are no ministers of Christ Jesus; yea (which is more horrible) they suffer women, whom the Holy Ghost will not suffer to teach in the congregation, to baptize. And, secondly, because they have so adulterated both the one sacrament and the other with their own inventions, that no part of Christ's action abides in the original purity: for oil, salt, spittle, and suchlike in baptism, are but men's inventions. Adoration, veneration, bearing through streets and towns, and keeping of bread in boxes or buists [chests], are profanation of Christ's sacraments, and no use of the same. For Christ Jesus said, Take, eat, etc. Do ye this in remembrance of me. By which words and charge he sanctified bread and wine, to be the sacrament of his body and blood, to the end that the one should be eaten, and that all should drink of the other; and not that they should be kept to be worshipped, and honoured as God, as the blind Papists have done heretofore, who also committed sacrilege, stealing from the people the one part of the sacrament: to wit, the blessed cup.\n\nMoreover, that the sacraments be rightly used, it is required that the end and cause why the sacraments were instituted be understood and observed, as well of the minister, as the receivers. For if the opinion be changed in the receiver, the right use ceases: which is most evident by the rejection of the sacrifices; as also if the teacher plainly teaches false doctrine, which were odious and abominable before God (albeit they were his own ordinances), because that wicked men use them to another end than God has ordained. The same affirm we of the sacraments in the Papistical kirk, in which we affirm the whole action of the Lord Jesus to be adulterated, as well in the external form, as in the end and opinion. What Christ Jesus did, and commanded to be done, is evident by the evangelists, and by Saint Paul. What the priest does at his altar we need not rehearse. The end and cause of Christ's institution, and why the selfsame should be used, is expressed in these words: Do this in remembrance of me. As oft as ye shall eat of this bread and drink of this cup, ye shall show forth, that is, extol, preach, magnify, and praise, the Lord's death till he come. But to what end, and in what opinion, the priests say their Mass, let the words of the same, their own doctors and writings witness: to wit, that they, as mediators betwixt Christ and his kirk, do offer unto God the Father a sacrifice propitiatory for the sins of the quick and the dead. Which doctrine, as blasphemous to Christ Jesus, and making derogation to the sufficiency of his only sacrifice, once offered for purgation of all those that shall be sanctified, we utterly abhor, detest, and renounce."
},
{
"Article": "23",
"Title": "To Whom the Sacraments Appertain",
"Content": "in We confess and acknowledge that baptism appertains as well to the infants of the faithful, as unto those that be of age and discretion. And so we damn the error of the Anabaptists, who deny baptism to appertain to children before that they have faith and understanding. But the supper of the Lord we confess to appertain to such only as be of the household of faith, and can try and examine themselves, as well in their faith, as in their duty towards their neighbors. Such as eat and drink at that holy table without faith, or being at dissension and division with their brethren, do eat unworthily: and therefore it is, that in our kirks our ministers take public and particular examination of the knowledge and conversation of such as are to be admitted to the table of the Lord Jesus."
},
{
"Article": "24",
"Title": "Of the Civil Magistrate",
"Content": "We confess and acknowledge empires, kingdoms, dominions, and cities to be distinguished and ordained by God: the powers and authorities in the same (be it of emperors in their empires, of kings in their realms, dukes and princes in their dominions, or of other magistrates in free cities) to be God's holy ordinance, ordained for manifestation of his own glory, and for the singular profit and commodity of mankind. So that whosoever goes about to take away or to confound the whole state of civil policies, now long established; we affirm the same men not only to be enemies to mankind, but also wickedly to fight against God's expressed will.\n\nWe further confess and acknowledge, that such persons as are placed in authority are to be loved, honoured, feared, and held in most reverent estimation because they are the lieutenants of God, in whose sessions God himself does sit and judge (yea even the judges and princes themselves), to whom by God is given the sword, to the praise and defense of good men, and to revenge and punish all open malefactors. Moreover, to kings, princes, rulers, and magistrates, we affirm that chiefly and most principally the conservation and purgation of the religion appertains; so that not only they are appointed for civil policy, but also for maintenance of the true religion, and for suppressing of idolatry and superstition whatsoever: as in David, Jehoshaphat, Hezekiah, Josiah, and others, highly commended for their zeal in that case, may be espied.\n\nAnd therefore we confess and avow, that such as resist the supreme power (doing that thing which appertains to his charge), do resist God's ordinance, and therefore cannot be guiltless. And further, we affirm that whosoever denies unto them their aid, counsel and comfort, while the princes and rulers vigilantly travail in the execution of their office, that the same men deny their help, support and counsel to God, who, by the presence of his lieutenant, craves it of them."
},
{
"Article": "25",
"Title": "The Gifts Freely Given to the Kirk",
"Content": "Albeit that the word of God truly preached, and the sacraments rightly ministered, and discipline executed according to the word of God, be the certain and infallible signs of the true kirk; yet do we not so mean that every particular person joined with such a company be an elect member of Christ Jesus. For we acknowledge and confess, that darnel, cockle, and chaff may be sown, grow, and in great abundance lie in the midst of the wheat: that is, the reprobate may be joined in the society of the elect, and may externally use with them the benefits of the word and sacraments; but such being but temporal professors in mouth, but not in heart, do fall back and continue not to the end; and therefore have they no fruit of Christ's death, resurrection, nor ascension.\n\nBut such as with heart unfeignedly believe, and with mouth boldly confess the Lord Jesus (as before we have said) shall most assuredly receive these gifts: first, in this life, remission of sins, and that by only faith in Christ's blood, insomuch that, albeit sin remains and continually abides in these our mortal bodies, yet is it not imputed unto us, but is remitted and covered with Christ's justice. Secondly, in the general judgment there shall be given to every man and woman resurrection of the flesh; for the sea shall give her dead, the earth those that therein be enclosed; yea, the Eternal, our God, shall stretch out his hand upon the dust, and the dead shall arise incorruptible, and that in the substance of the selfsame flesh that every man now bears, to receive according to their works, glory or punishment. For such as now delight in vanity, cruelty, filthiness, superstition, or idolatry, shall be adjudged to the fire unquenchable, in which they shall be tormented for ever, as well in their own bodies, as in their souls, which now they give to serve the devil in all abomination. But such as continue in well doing to the end, boldly professing the Lord Jesus, we constantly believe that they shall receive glory, honour, and immortality, to reign for ever in life everlasting with Christ Jesus, to whose glorified body all his elect shall be made like, when he shall appear again to judgment, and shall render up the kingdom to God his Father, who then shall be, and ever shall remain all in all things, God blessed for ever: to whom, with the Son, and with the Holy Ghost, be all honour and glory, now and ever. Amen.\n\nArise, O Lord, and let thy enemies be confounded: Let them flee from thy presence that hate thy godly name: Give thy servants strength to speak thy word in boldness; and let all nations cleave to thy true knowledge.\n\nSo be it."
}
]
}
Confessio/data/second_helvetic_confession.json
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Confessio/data/shema_yisrael.json
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{
"Metadata": {
"Title": "Shema Yisrael",
"AlternativeTitles": [
"Shema Israel",
"Sh'ma Yisrael",
"Shema"
],
"Year": "-1500",
"Authors": [
"Moses"
],
"Location": "",
"OriginalLanguage": "Hebrew",
"OriginStory": "",
"SourceUrl": "https://esv.literalword.com/?q=deut+6%3A4-5",
"SourceAttribution": "Copyright - Crossway",
"CreedFormat": "Creed"
},
"Data": {
"Content": "Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might.",
"ContentWithProofs": "Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might.[1]",
"Proofs": [
{
"Id": 1,
"References": ["Deut.6.4-Deut.6.5"]
}
]
}
}
Confessio/data/shorter_catechism_explained.json
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Confessio/data/ten_theses_of_berne.json
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{
"Metadata": {
"Title": "Ten Theses of Berne",
"AlternativeTitles": [
"Ten Conclusions of Berne"
],
"Year": "1528",
"Authors": [
"Berthold Haller",
"Ulrich Zwingli"
],
"Location": "Berne, Switzerland",
"OriginalLanguage": "Latin",
"OriginStory": "The disputation at Berne lasted nineteen days (from Jan. 6 to 26). It was the Protestant counterpart of the disputation at Baden in composition, arrangements and result. It had the same effect for Berne as the disputations of 1523 had for Zurich.",
"SourceUrl": "https://ccel.org/ccel/schaff/hcc8/hcc8.iv.iv.ii.html",
"SourceAttribution": "Public Domain",
"CreedFormat": "Theses"
},
"Data": [
{
"Article": "1",
"Title": "Thesis 1",
"Content": "The holy Christian Church, whose only Head is Christ, is born of the Word of God, and abides in the same, and listens not to the voice of a stranger."
},
{
"Article": "2",
"Title": "Thesis 2",
"Content": "The Church of Christ makes no laws and commandments without the Word of God. Hence human traditions are no more binding on us than they are founded in the Word of God."
},
{
"Article": "3",
"Title": "Thesis 3",
"Content": "Christ is the only wisdom, righteousness, redemption, and satisfaction for the sins of the whole world. Hence it is a denial of Christ when we confess another ground of salvation and satisfaction."
},
{
"Article": "4",
"Title": "Thesis 4",
"Content": "The essential and corporeal presence of the body and blood of Christ can not be demonstrated from the Holy Scripture."
},
{
"Article": "5",
"Title": "Thesis 5",
"Content": "The mass as now in use, in which Christ is offered to God the Father for the sins of the living and the dead, is contrary to Scripture, a blasphemy against the most holy sacrifice, passion, and death of Christ, and on account of its abuses an abomination before God."
},
{
"Article": "6",
"Title": "Thesis 6",
"Content": "As Christ alone died for us, so he is also to be adored as the only Mediator and Advocate between God the Father and the believers. Therefore it is contrary to the Word of God to propose and invoke other mediators."
},
{
"Article": "7",
"Title": "Thesis 7",
"Content": "Scripture knows nothing of a purgatory after this life. Hence all masses and other offices for the dead are useless."
},
{
"Article": "8",
"Title": "Thesis 8",
"Content": "The worship of images is contrary to the Scripture. Therefore images should be abolished when they are set up as objects of adoration."
},
{
"Article": "9",
"Title": "Thesis 9",
"Content": "Matrimony is not forbidden in the Scripture to any class of men, but permitted to all."
},
{
"Article": "10",
"Title": "Thesis 10",
"Content": "Since, according to Scripture, and open fornicator must be excommunicated, it follows that unchastity and impure celibacy are more pernicious to the clergy than to any other class."
}
]
}
Confessio/data/tertullians_rule_of_faith.json
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{
"Metadata": {
"Title": "Tertullian's Rule of Faith",
"AlternativeTitles": [],
"Year": "c. 200",
"Authors": [
"Tertullian"
],
"Location": "Carthage, Roman Empire",
"OriginalLanguage": "Latin",
"OriginStory": "Tertullian gives the essence of Christian faith as a litmus test for heresy",
"SourceUrl": "https://ccel.org/ccel/tertullian/heretics/anf03.v.iii.xiii.html",
"SourceAttribution": "Public Domain",
"CreedFormat": "Creed"
},
"Data": {
"Content": "There is one only God, and that He is none other than the Creator of the world, who produced all things out of nothing through His own Word, first of all sent forth; that this Word is called His Son, and, under the name of God, was seen \"in diverse manners\" by the patriarchs, heard at all times in the prophets, at last brought down by the Spirit and Power of the Father into the Virgin Mary, was made flesh in her womb, and, being born of her, went forth as Jesus Christ; thenceforth He preached the new law and the new promise of the kingdom of heaven, worked miracles; having been crucified, He rose again the third day; (then) having ascended into the heavens, He sat at the right hand of the Father; sent instead of Himself the Power of the Holy Ghost to lead such as believe; will come with glory to take the saints to the enjoyment of everlasting life and of the heavenly promises, and to condemn the wicked to everlasting fire, after the resurrection of both these classes shall have happened, together with the restoration of their flesh."
}
}
Confessio/data/tetrapolitan_confession.json
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Confessio/data/waldensian_confession.json
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{
"Metadata": {
"Title": "Waldensian Confession",
"AlternativeTitles": [
"Waldensian Confession of 1120"
],
"Year": "1120",
"Authors": [],
"Location": "Lyon, France",
"OriginalLanguage": null,
"OriginStory": null,
"SourceUrl": "http://apostles-creed.org/wp-content/uploads/2014/07/waldensian_confession_1120.pdf",
"SourceAttribution": "Public Domain",
"CreedFormat": "Confession"
},
"Data": [
{
"Article": "1",
"Title": "Article 1",
"Content": "We believe and firmly hold all that which is contained in the twelve Articles of the Symbol, which is called the Apostles' Creed, accounting for Heresie whatsoever is disagreeing, and not consonant to the said 12 Articles."
},
{
"Article": "2",
"Title": "Article 2",
"Content": "We do believe that there is one God, Father, Son, & Holy Ghost."
},
{
"Article": "3",
"Title": "Article 3",
"Content": "We acknowledg for the holy Canonical Scriptures, the Books of the holy Bible. The Books of Moses called Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1st Samuel, 2nd of Samuel, 1st of Kings, 2nd of Kings, 1st Chronicles, 2nd Chronicles, Ezra, Nehemiah, Esther, Job, Psalms. The Proverbs of Solomon, Ecclesiastes, or the Preacher, The Song of Solomon, The Prophesies of Isaiah, and Jeremiah. The Lamentations of Jeremiah. Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonas, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.\n\n Here follow the Books Apocryphal, which are not received of the Hebrews. But we reade them (as saith St. Hierome in his Prologue to the Proverbs) for the instruction of the People, not to confirm the Authority of the Doctrine of the Church: 2nd Esdras, 3d Esdras, Tobit, Judith, Wisdom, Ecclesiasticus, Baruch, with the Epistle of Jeremiah, Esther from the tenth Chapter to the end, The Song of the three Children in the Fornace, The History of Susanna, The History of the Dragon, 1 Maccabes, 2 Maccabes, 3 Maccabes.\n\n Here follow the Books of the New Testament: The Gospels according to Matthew, Mark, Luke, and John, The Acts of the Apostles, The Epistle of Paul to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, The Epistle to the Hebrews, The Epistle of James, The first Epistle of Peter, The second Epistle of Peter, The first Epistle of John, The second Epistle of John, The third Epistle of John, The Epistle of Jude, The Revelation of John."
},
{
"Article": "4",
"Title": "Article 4",
"Content": "The Books above-said teach this, That there is one God, Almighty, all wise, and all good, who has made all things by his goodness, For he formed Adam in his own image and likeness, but that by the envy of the Devil, and the disobedience of the said Adam, sin has entred into the World, and that we are Sinners in Adam and by Adam."
},
{
"Article": "5",
"Title": "Article 5",
"Content": "That Christ was promised to our Fathers who received the Law, that so knowing by the Law their sin, unrighteousness and insufficiency, they might desire the coming of Christ, to satisfie for their sins, and accomplish the Law by himself."
},
{
"Article": "6",
"Title": "Article 6",
"Content": "That Christ was born in the time appointed by God the Father. That is to say, in the time when all iniquity abounded, and not for the cause of good works, for all were Sinners; but that he might shew us grace and mercy, as being faithfull."
},
{
"Article": "7",
"Title": "Article 7",
"Content": "That Christ is our life, truth, peace, and righteousness, as also our Pastour, Advocate, Sacrifice, and Priest, who died for the salvation of all those that believe, and is risen for our justification."
},
{
"Article": "8",
"Title": "Article 8",
"Content": "In like manner, we firmly hold, that there is no other Mediatour and Advocate with God the Father, save onely Jesus Christ. And as for the Virgin Mary, that she was holy, humble, and full of grace; and in like manner do we believe concerning all the other Saints, that being in Heaven they wait for the Resurrection of their Bodies at the Day of Judgment."
},
{
"Article": "9",
"Title": "Article 9",
"Content": "We believe that after this life, there are onely two places, the one for the saved, and the other for the damned, the which two places we call Paradise and Hell, absolutely denying that Purgatory invented by Antichrist and forged contrary to the truth."
},
{
"Article": "10",
"Title": "Article 10",
"Content": "We have always accounted as an unspeakable abomination before God, all those Inventions of men, namely, the Feasts and the Vigils of Saints, the Water which they call holy. As likewise to abstain from flesh upon certain Days, and the like; but especially their Masses."
},
{
"Article": "11",
"Title": "Article 11",
"Content": "We esteem for an abomination and as Anti-Christian, all those humane Inventions which are a trouble or prejudice to the Liberty of the Spirit."
},
{
"Article": "12",
"Title": "Article 12",
"Content": "We do believe that the Sacraments are signs of the holy thing, or visible forms of the invisible grace, accounting it good that the faithfull sometimes use the said signs or visible forms, if it may be done. However, we believe and hold, that the above-said faithfull may be saved without receiving the signs aforesaid, in case they have no place nor any means to use them."
},
{
"Article": "13",
"Title": "Article 13",
"Content": "We acknowledg no other Sacrament but Baptism and the Lords Supper."
},
{
"Article": "14",
"Title": "Article 14",
"Content": "We ought to honour the secular powers, by subjection, ready obedience, and paying of Tributes."
}
]
}
Confessio/data/westminster_confession_of_faith.json
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Confessio/data/zwinglis_67_articles.json
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{
"Metadata": {
"Title": "Zwingli's 67 Articles",
"AlternativeTitles": [],
"Year": "1523",
"Authors": [
"Ulrich Zwingli"
],
"Location": "Zurich, Switzerland",
"OriginalLanguage": "Latin",
"OriginStory": null,
"SourceUrl": "https://christianhistoryinstitute.org/study/module/zwinglis-sixty-seven-articles/",
"SourceAttribution": "Public Domain",
"CreedFormat": "Articles"
},
"Data": [
{
"Article": "I",
"Title": "Introduction",
"Content": "The articles and opinions below, I, Ulrich Zwingli, confess to have preached in the worthy city of Zurich as based upon the Scriptures which are called inspired by God, and I offer to protect and conquer with the said articles, and where I have not now correctly understood said Scriptures I shall allow myself to be taught better, but only from said Scriptures."
},
{
"Article": "1",
"Title": "Article I",
"Content": "All who say that the Gospel is invalid without the confirmation of the Church err and slander God."
},
{
"Article": "2",
"Title": "Article II",
"Content": "The sum and substance of the Gospel is that our Lord Jesus Christ, the true Son of God, has made known to us the will of his heavenly Father, and has with his innocence released us from death and reconciled God."
},
{
"Article": "3",
"Title": "Article III",
"Content": "Hence Christ is the only way to salvation for all who ever were, are and shall be."
},
{
"Article": "4",
"Title": "Article IV",
"Content": "Who seeks or points out another door errs, yes, he is a murderer of souls and a thief."
},
{
"Article": "5",
"Title": "Article V",
"Content": "Therefore all who consider other teachings equal to or higher than the Gospel err, and do not know what the Gospel is."
},
{
"Article": "6",
"Title": "Article VI",
"Content": "For Jesus Christ is the guide and leader, promised by God to all human beings, which promise was fulfilled."
},
{
"Article": "7",
"Title": "Article VII",
"Content": "That he is an eternal salvation and head of all believers, who are his body, but which is dead and can do nothing without him."
},
{
"Article": "8",
"Title": "Article VIII",
"Content": "From this follows first that all who dwell in the head are members and children of God, and that it is the church or communion of the saints, the bride of Christ, Ecclesia catholica."
},
{
"Article": "9",
"Title": "Article IX",
"Content": "Furthermore, that as the members of the body can do nothing without the control of the head, so no one in the body of Christ can do the least without his head, Christ."
},
{
"Article": "10",
"Title": "Article X",
"Content": "As that man is mad whose limbs (try to) do something without his head, tearing, wounding, injuring himself; thus when the members of Christ undertake something without their head, Christ, they are mad, and injure and burden themselves with unwise ordinances."
},
{
"Article": "11",
"Title": "Article XI",
"Content": "Hence we see in the clerical (so-called) ordinances, concerning their splendor, riches, classes, titles, laws, a cause of all foolishness, for they do not also agree with the head."
},
{
"Article": "12",
"Title": "Article XII",
"Content": "Thus they still rage, not on account of the head (for that one is eager to bring forth in these times from the grace of God,) but because one will not let them rage, but tries to compel them to listen to the head."
},
{
"Article": "13",
"Title": "Article XIII",
"Content": "Where this (the head) is hearkened to one learns clearly and plainly the will of God, and man is attracted by his spirit to him and changed into him."
},
{
"Article": "14",
"Title": "Article XIV",
"Content": "Therefore all Christian people shall use their best diligence that the Gospel of Christ be preached alike everywhere."
},
{
"Article": "15",
"Title": "Article XV",
"Content": "For in the faith rests our salvation, and in unbelief our damnation; for all truth is clear in him."
},
{
"Article": "16",
"Title": "Article XVI",
"Content": "In the Gospel one learns that human doctrines and decrees do not aid in salvation."
},
{
"Article": "17",
"Title": "Article XVII: ABOUT THE POPE",
"Content": "That Christ is the only eternal high priest, from which it follows that those who have called themselves high priests have opposed the honor and power of Christ, yes, cast it out."
},
{
"Article": "18",
"Title": "Article XVIII: ABOUT THE MASS",
"Content": "That Christ, having sacrificed himself once, is to eternity a certain and valid sacrifice for the sins of all faithful, from which it follows that the mass is not a sacrifice, but is a remembrance of the sacrifice and assurance of the salvation which Christ has given us."
},
{
"Article": "19",
"Title": "Article XIX: ABOUT THE MASS",
"Content": "That Christ is the only mediator between God and us."
},
{
"Article": "20",
"Title": "Article XX: ABOUT THE INTERCESSION OF THE SAINTS",
"Content": "That God desires to give us all things in his name, whence it follows that outside of this life we need no mediator except himself."
},
{
"Article": "21",
"Title": "Article XXI: ABOUT THE INTERCESSION OF THE SAINTS",
"Content": "That when we pray for each other on earth, we do so in such manner that we believe that all things are given to us through Christ alone."
},
{
"Article": "22",
"Title": "Article XXII: ABOUT GOOD WORKS",
"Content": "That Christ is our justice, from which follows that our works in so far as they are good, so far they are of Christ, but in so far as they are ours, they are neither right nor good."
},
{
"Article": "23",
"Title": "Article XXIII: CONCERNING CLERICAL PROPERTY",
"Content": "That Christ scorns the property and pomp of this world, whence from it follows that those who attract wealth to themselves in his name slander him terribly when they make him a pretext for their avarice and willfulness."
},
{
"Article": "24",
"Title": "Article XXIV: CONCERNING THE FORBIDDING OF FOOD",
"Content": "That no Christian is bound to do those things which God has not decreed, therefore one may eat at all times all food, from which one learns that the decree about cheese and butter is a Roman swindle."
},
{
"Article": "25",
"Title": "Article XXV: ABOUT HOLIDAY AND PILGRIMAGE",
"Content": "That time and place is under the jurisdiction of Christian people, and man with them, from which is learned that those who fix time and place deprive the Christians of their liberty."
},
{
"Article": "26",
"Title": "Article XXVI: ABOUT HOODS, DRESS, INSIGNIA",
"Content": "That God is displeased with nothing so much as with hypocrisy; from which is learned that all is gross hypocrisy and profligacy which is mere show before men. Under this condemnation fall hoods, insignia, plates, etc."
},
{
"Article": "27",
"Title": "Article XXVII: ABOUT ORDER AND SECTS",
"Content": "That all Christian men are brethren of Christ and brethren of one another, and shall create no father (for themselves) on earth. Under this condemnation fall orders, sects, brotherhoods, etc."
},
{
"Article": "28",
"Title": "Article XXVIII: ABOUT THE MARRIAGE OF ECCLESIASTS",
"Content": "That all which God has allowed or not forbidden is righteous, hence marriage is permitted to all human beings."
},
{
"Article": "29",
"Title": "Article XXIX: ABOUT THE MARRIAGE OF ECCLESIASTS",
"Content": "That all who are known as clergy sin when they do not protect themselves by marriage after they have become conscious that God has not enabled them to remain chaste."
},
{
"Article": "30",
"Title": "Article XXX: ABOUT THE VOW OF CHASTITY",
"Content": "That those who promise chastity [outside of matrimony] take foolishly or childishly too much upon themselves, from which is learned that those who make such vows do wrong to the pious being."
},
{
"Article": "31",
"Title": "Article XXXI: ABOUT THE BAN",
"Content": "That no special person can impose the ban [excommunication] upon any one, except the Church, that is the [full] congregation of those among whom the one to be banned dwells, together with their watchman, i.e., the pastor."
},
{
"Article": "32",
"Title": "Article XXXII: ABOUT THE BAN",
"Content": "That one may ban only him who gives public offence."
},
{
"Article": "33",
"Title": "Article XXXIII: ABOUT ILLEGAL PROPERTY",
"Content": "That property unrighteously acquired shall not be given to temples, monasteries, cathedrals, clergy or nuns, but to the needy, if it cannot be returned to the legal owner."
},
{
"Article": "34",
"Title": "Article XXXIV: ABOUT MAGISTRY",
"Content": "The spiritual (so-called) power has no justification for its pomp in the teaching of Christ."
},
{
"Article": "35",
"Title": "Article XXXV: ABOUT MAGISTRY",
"Content": "But the laity has power and confirmation from the deed and doctrine of Christ."
},
{
"Article": "36",
"Title": "Article XXXVI: ABOUT MAGISTRY",
"Content": "All that the spiritual so-called state claims to have of power and protection belongs to the laity, if they wish to be Christians."
},
{
"Article": "37",
"Title": "Article XXXVII: ABOUT MAGISTRY",
"Content": "To them, furthermore, all Christians owe obedience without exception."
},
{
"Article": "38",
"Title": "Article XXXVIII: ABOUT MAGISTRY",
"Content": "In so far as they do not command that which is contrary to God."
},
{
"Article": "39",
"Title": "Article XXXIX: ABOUT MAGISTRY",
"Content": "Therefore all their laws shall be in harmony with the divine will, so that they protect the oppressed, even if he does not complain."
},
{
"Article": "40",
"Title": "Article XL: ABOUT MAGISTRY",
"Content": "They alone may put to death justly, also, only those who give public offence (if God is not offended let another thing be commanded)."
},
{
"Article": "41",
"Title": "Article XLI: ABOUT MAGISTRY",
"Content": "If they give good advice and help to those for whom they must account to God, then these owe to them bodily assistance."
},
{
"Article": "42",
"Title": "Article XLII: ABOUT MAGISTRY",
"Content": "But if they are unfaithful and transgress the laws of Christ they may be deposed in the name of God."
},
{
"Article": "43",
"Title": "Article XLIII: ABOUT MAGISTRY",
"Content": "In short, the realm of him is best and most stable who rules in the name of God alone, and his is worst and most unstable who rules in accordance with his own will."
},
{
"Article": "44",
"Title": "Article XLIV: ABOUT PRAYER",
"Content": "Real petitioners call to God in spirit and truly, without great ado before men."
},
{
"Article": "45",
"Title": "Article XLV: ABOUT PRAYER",
"Content": "Hypocrites do their work so that they may be seen by men, also receive their reward in this life."
},
{
"Article": "46",
"Title": "Article XLVI: ABOUT PRAYER",
"Content": "Hence it must always follow that church-song and outcry without devoutness, and only for reward, is seeking either fame before the men or gain."
},
{
"Article": "47",
"Title": "Article XLVII: ABOUT OFFENCE",
"Content": "Bodily death a man should suffer before he offend or scandalize a Christian."
},
{
"Article": "48",
"Title": "Article XLVIII: ABOUT OFFENCE",
"Content": "Whoever through stupidness or ignorance is offended without cause, he should not be left sick or weak, but he should be made strong, that he may not consider as a sin that which is not a sin."
},
{
"Article": "49",
"Title": "Article XLIX: ABOUT OFFENCE",
"Content": "Greater offence I know not than that one does not allow priests to have wives, but permits them to hire prostitutes. Out upon the shame!"
},
{
"Article": "50",
"Title": "Article L: ABOUT REMITTANCE OF SIN",
"Content": "God alone remits sin through Jesus Christ, his Son, and alone our Lord."
},
{
"Article": "51",
"Title": "Article LI: ABOUT REMITTANCE OF SIN",
"Content": "Who assigns this to created beings detracts from the honor of God and gives it to him who is not God; this is real idolatry."
},
{
"Article": "52",
"Title": "Article LII: ABOUT REMITTANCE OF SIN",
"Content": "Hence the confession which is made to the priest or neighbor shall not be declared to be a remittance of sin, but only a seeking for advice."
},
{
"Article": "53",
"Title": "Article LIII: ABOUT REMITTANCE OF SIN",
"Content": "Works of penance coming from the counsel of human beings (except excommunication) do not cancel sin; they are imposed as a menace to others."
},
{
"Article": "54",
"Title": "Article LIV: ABOUT REMITTANCE OF SIN",
"Content": "Christ has borne all our pains and labor. Therefore whoever assigns to works of penance what belongs to Christ errs and slanders God."
},
{
"Article": "55",
"Title": "Article LV: ABOUT REMITTANCE OF SIN",
"Content": "Whoever pretends to remit to a penitent being any sin would not be a vicar of God or St. Peter, but of the devil."
},
{
"Article": "56",
"Title": "Article LVI: ABOUT REMITTANCE OF SIN",
"Content": "Whoever remits any sin only for the sake of money is the companion of Simon and Balaam, and the real messenger of the devil personified."
},
{
"Article": "57",
"Title": "Article LVII: ABOUT PURGATORY",
"Content": "The true divine Scriptures know nothing about purgatory after this life."
},
{
"Article": "58",
"Title": "Article LVIII: ABOUT PURGATORY",
"Content": "The sentence of the dead is known to God only."
},
{
"Article": "59",
"Title": "Article LIX: ABOUT PURGATORY",
"Content": "And the less God has let us know concerning it, the less we should undertake to know about it."
},
{
"Article": "60",
"Title": "Article LX: ABOUT PURGATORY",
"Content": "That mankind earnestly calls to God to show mercy to the dead I do not condemn, but to determine a period of time therefore (seven years for a mortal sin), and to lie for the sake of gain, is not human, but devilish."
},
{
"Article": "61",
"Title": "Article LXI: ABOUT THE PRIESTHOOD",
"Content": "About the form of consecration which the priests have received recent times the Scriptures know nothing."
},
{
"Article": "62",
"Title": "Article LXII: ABOUT THE PRIESTHOOD",
"Content": "Furthermore, they [the Scriptures] recognize no priests except those who proclaim the word of God."
},
{
"Article": "63",
"Title": "Article LXIII: ABOUT THE PRIESTHOOD",
"Content": "They command honor should be shown, i.e. e., to furnish them with food for the body."
},
{
"Article": "64",
"Title": "Article LXIV: ABOUT THE CESSATION OF MISUSAGES",
"Content": "All those who recognize their errors shall not be allowed to suffer, but to die in peace, and thereafter arrange in a Christian manner their bequests to the Church."
},
{
"Article": "65",
"Title": "Article LXV: ABOUT THE CESSATION OF MISUSAGES",
"Content": "Those who do not wish to confess, God will probably take care of. Hence no force shall be used against their body, unless it be that they behave so criminally that one cannot do without that."
},
{
"Article": "66",
"Title": "Article LXVI: ABOUT THE CESSATION OF MISUSAGES",
"Content": "All the clerical superiors shall at once settle down, and with unanimity set up the cross of Christ, not the money-chests, or they will perish, for I tell you the ax is raised against the tree."
},
{
"Article": "67",
"Title": "Article LXVII: ABOUT THE CESSATION OF MISUSAGES",
"Content": "If any one wishes conversation with me concerning interest, tithes, unbaptized children or confirmation, I am willing to answer."
},
{
"Article": "C",
"Title": "Conclusion",
"Content": "Let no one undertake here to argue with sophistry or human foolishness, but come to the Scriptures to accept them as the judge (for the Scriptures breathe the Spirit of God), so that the truth either may be found, or if found, as I hope, retained. Amen.\n\nThus may God rule."
}
]
}
Confessio/data/zwinglis_fidei_ratio.json
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