An Orthodox Catechism

That both in soul and body¹, whether I live or die², I am not my own, but belong wholly to my most faithful Lord and Savior Jesus Christ,³ who by his most precious blood, fully satisfying for all my sins,⁴ has delivered me from all the power of the devil,⁵ and so preserves me,⁶ that without the will of my heavenly Father not so much as a hair may fall from my head;⁷ indeed, all things must serve for my good;⁸ therefore by his Spirit also he assures me of everlasting life,⁹ and makes me ready and prepared henceforth to live to him.¹⁰

Three things: first, how great my sin and misery are.¹ Second, how I am delivered from all sin and misery.² Third, what thanks I owe to God for this deliverance.³

From the law of God.¹

Christ summarizes what God's law requires in Matthew 22:37–40. “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment; and the second is like it, you shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.”¹

No,¹ for by nature I am prone to hate God and my neighbors.²

Not so, but rather he made him good,¹ and in his own image;² that is, endowed with true righteousness and holiness, that he might rightly know God his Creator, love him wholeheartedly, and live with him in blessedness forever, and praise and glorify him.³

From the fall and disobedience of our first parents Adam and Eve.¹ Consequently, our nature is so corrupt that we are all conceived and born in sin.²

Indeed, we are, unless we are regenerated by the Holy Spirit.¹

No, for God had made man capable of fulfilling His requirements.¹ But man, through the instigation of the devil and his own stubbornness, deprived himself and all his descendants of those divine graces.²

No. God is greatly angered¹ by both the sin in which we are born and the sins we ourselves commit. In His perfect justice, He punishes these sins with temporal and eternal punishment, as He Himself declares: "Cursed be he that confirms not all the words of this law to do them."²

Yes, He is merciful,¹ but He is also just.² Therefore, His justice requires that sins committed against His divine majesty be punished with the utmost penalty, that is, everlasting punishment of both body and soul.

God’s justice must be satisfied:¹ therefore, satisfaction must be made either by ourselves or by another.²

Not at all. In fact, we increase our debt every day.¹

No. First, God will not punish another creature for the sin committed by man.¹ Furthermore, no mere creature can bear the wrath of God against sin² and deliver others from it.

One who is truly human and perfectly righteous, yet more powerful than all creatures, that is, one who is also truly God.¹

Because the justice of God requires that the same human nature which sinned must itself make recompense for sin;¹ but one who is himself a sinner cannot make recompense for others.²

So that by the power of His divine nature, He might bear the burden of God's wrath¹ in His human nature and restore to us the righteousness and life we lost.²

Our Lord Jesus Christ,¹ whom God has made our wisdom, righteousness, sanctification, and redemption.²

From the gospel, which God first revealed in Paradise,¹ afterward proclaimed through the patriarchs² and prophets,³ foreshadowed through sacrifices and other ceremonies of the law, and finally fulfilled through His only begotten Son, Jesus Christ our Lord.⁴

Not to all, but only to those who are grafted into Him through true faith.¹

Faith is not merely knowledge by which I confidently accept everything God has revealed in His Word,¹ but also a sure trust² kindled in my heart by the Holy Spirit through the gospel.³ Through this faith, I rest in God, confidently assured that forgiveness of sins, everlasting righteousness, and life are given not only to others but also to me, freely through God's mercy,⁴ solely because of Christ's merits.⁵

All that is promised to us in the gospel, summarized in the articles of the universal and unquestioned faith of all true Christians, commonly called the Apostles' Creed. I believe in God the Father Almighty, maker of Heaven and Earth; and in Jesus Christ his only Son, our Lord, who was conceived by the Holy Spirit, born of the virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried, he descended into Hell*; the third day he arose again from the dead, and ascended into Heaven, from whence he shall come to judge both the living and the dead. I believe in the Holy Spirit, the holy catholic+ church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen. * This does not mean that Christ went to the place of the damned, but that He entered the state of the dead. See Dr. Usher's Body of Divinity, page 174, and Mr. Perkins on the Apostles’ Creed. + This does not mean that we are to believe in the church, but that there is a catholic church. By catholic, we mean the universal church, consisting of those chosen from all humanity for everlasting life through the Word and Spirit of God.

Into three parts: the first concerns the eternal Father and our creation; the second concerns the Son and our redemption; and the third concerns the Holy Spirit and our sanctification.

Because God has so revealed himself in his Word that these three distinct persons are the one true and everlasting God.²

I believe in the eternal Father of our Lord Jesus Christ,¹ who created heaven and earth and everything in them out of nothing, and who upholds² and governs all things by His eternal counsel and providence.³ I believe this God to be my God and Father for Christ's sake. Therefore, I trust and rely upon Him, confident that He will provide everything necessary for my soul and body.⁴ Furthermore, whatever afflictions He sends upon me in this troubled life, He will turn them to my good,⁵ because He is both able to do so, being God Almighty,⁶ and willing to do so, being a generous Father.⁷

The almighty power of God, present everywhere,¹ by which He upholds and governs heaven and earth and all creatures within them, as though by His own hand.² Thus, everything that grows upon the earth, rain and drought, fruitfulness and barrenness, food³ and drink,⁴ health and sickness, riches and poverty,⁵ and indeed all things, come not by chance but according to His fatherly counsel and will.

That in adversity¹ we may be patient² and thankful in prosperity,³ and place our greatest hope in God, our most faithful Father, knowing that nothing can separate us from His love.⁴ For all creatures are so completely under His power that, without His will, they cannot do anything or even move.⁵

Because He saves us from our sins.¹ Salvation should not be sought from anyone else,² nor can it be found elsewhere.

No. Although they profess Jesus to be their only Savior, they actually deny Him as the only Savior.¹ For either Jesus is not a perfect Savior, or those who embrace Him through true faith possess in Him everything necessary for salvation.²

Because He was appointed by the Father and anointed by the Holy Spirit¹ to be our chief prophet and teacher,² who has revealed to us the secret counsel and the entire will of His Father concerning our redemption³; our high priest,⁴ who has redeemed us⁵ through the one sacrifice of His body and continually intercedes with His Father for us;⁶ and our king⁷, who governs us by His Word and Spirit and defends and preserves the salvation He has purchased for us.⁸

Because through faith I am a member of Jesus Christ¹ and share in His anointing,² so that I may confess His name,³ present myself to Him as a living sacrifice of thankfulness⁴, fight against sin and Satan in this life with a free and good conscience,⁵ and afterward enjoy an everlasting kingdom with Christ.⁶

Because Christ alone is the eternal and natural Son of the eternal Father,¹ whereas we are sons adopted by the Father through grace for His sake.²

Because He has redeemed both our body and soul from sin, not with gold or silver, but with His precious blood, and has delivered us from all the power of the devil, setting us free to serve Him.¹

That the Son of God, who is and remains true and eternal God,¹ took upon Himself genuine human nature², receiving flesh and blood from the virgin Mary³ through the work of the Holy Spirit,⁴ so that He would be a true descendant of David⁵ and like His brothers in every respect except sin.⁶

That He is our mediator and covers the sins in which I was conceived¹ with His innocence and perfect holiness, so that they do not come before God.²

That throughout His life on earth, but especially at its end, He bore the wrath of God against human sin in both body and soul,¹ so that through His suffering, as the only propitiatory sacrifice, He might deliver our body and soul from everlasting condemnation and obtain for us God's favor, righteousness, and eternal life.²

So that He, though innocent, might be condemned before a civil judge¹ and thereby deliver us from God's severe judgment, which rested upon all humanity.²

Yes. This assures me that He took upon Himself the curse that rested upon me, for death on a cross was accursed by God.¹

Because God's justice and truth could not be satisfied concerning our sins¹ except through the death of the Son of God.²

To demonstrate that He had truly died.¹

Our death does not satisfy for our sins. Rather, it marks the end of sin and our passage into everlasting life.¹

Through the power of His death, our old self is crucified, put to death, and buried with Him,¹ as represented in holy baptism, so that sinful desires may no longer rule over us,² but we may offer ourselves to Him as a sacrifice of thanksgiving.³

So that in my greatest suffering and most grievous temptations, I may find comfort in knowing that my Lord Jesus Christ has delivered me from the anguish and torments of hell¹ through the unspeakable distress, torment, and terror He endured in His soul, both before and especially while He hung upon the cross. * This does not mean that Christ went to the place of the damned, but that He entered the state of the dead. See Dr. Usher's Body of Divinity, page 174, and Mr. Perkins on the Apostles’ Creed.

First, by His resurrection He conquered death so that we might share in the righteousness He obtained for us through His death.¹ Second, by His power we are raised to a new life.² Finally, the resurrection of Christ, our head, is a pledge of our own glorious resurrection.³

That Christ was taken up from earth into heaven while His disciples watched,¹ and remains there for our sake² until He comes again to judge the living and the dead.³

Christ is truly God and truly man. According to His human nature, He is not now on earth,¹ but according to His divine nature, majesty, grace, and Spirit, He is never absent from us.²

No. Since His divine nature is infinite and present everywhere, it necessarily extends beyond the limits of the human nature He assumed, yet remains present within it¹ and personally united to it.²

First, Christ intercedes for us before His Father in heaven.¹ Second, because our human nature is already in heaven in Christ, we have a sure pledge that He, our head, will also raise us, His members, to Himself.² Third, He sends us His Spirit as a pledge of our union with Him. Through the Spirit's powerful work, we seek heavenly rather than earthly things,³ where Christ Himself sits at the right hand of God.⁴

Because Christ ascended into heaven to demonstrate that He is the head of His church,¹ through whom the Father governs all things.²

First, through His Holy Spirit, Christ pours out heavenly graces¹ upon us, His members. Second, He protects and defends us by His power against all our enemies.²

That in all my suffering and persecution, I may lift up my head with confidence,¹ knowing that the very Christ who submitted Himself to God's judgment for me and removed every curse from me will return from heaven to judge and condemn His enemies and mine to everlasting punishment.² He will also take me and all His chosen people to Himself, into heavenly joy and everlasting glory.³

First, that the Holy Spirit is truly God, co-eternal with the Father and the Son.¹ Second, that He is also given to me,² so that through true faith I may share in Christ and all His benefits,³ receive His comfort,⁴ and enjoy His abiding presence forever.⁵

I believe that from the beginning of the world to its end¹, the Son of God gathers, defends, and preserves for Himself by His Spirit and Word² a people chosen from all humanity³ for everlasting life⁴ and united in true faith.⁵ I believe that I am a living member of this people⁶ and will remain so forever.⁷

First, all believers share in Christ and all His graces because they are His members.¹ Second, everyone should willingly and cheerfully use the gifts and graces they have received for the common benefit and welfare of all.²

That because of the satisfaction made by Christ,¹ God remembers my sins no more, nor the corruption within me against which I must struggle throughout my life. He freely grants me the righteousness of Christ,² so that I will never come under condemnation.³

That when my soul departs from my body, it will immediately be taken to Christ. Moreover, my body will be raised by Christ's power and reunited with my soul,¹ and made like Christ's glorious body.²

Since I already experience in my heart the beginning of everlasting life, I am assured that after this life I will enjoy complete and perfect blessedness,¹ in which I will glorify God forever. This blessedness is beyond anything the eye has seen, the ear has heard, or the human mind has imagined.²

That I am righteous in Christ before God, and an heir of eternal life.¹

Only through faith in Christ Jesus. Although my conscience accuses me of having grievously sinned against all God's commandments without keeping even one of them,¹ and although I remain inclined toward every evil,² nevertheless, when I embrace Christ's benefits with genuine confidence and trust,³ His perfect satisfaction, righteousness, and holiness⁴ are freely imputed and granted to me⁵, without any merit of my own,⁶ solely through God's mercy.⁷ It is as though I had never committed any sin and no corruption remained in me, indeed, as though I had personally fulfilled all the obedience Christ accomplished for me.⁸

Not because faith itself makes me worthy before God, but because Christ's satisfaction, righteousness, and holiness alone constitute my righteousness before Him,¹ and I can receive and apply that righteousness to myself only through faith.²

Because the righteousness that can withstand God's judgment must be perfect in every respect and fully conform to His law.¹ But even our best works in this life are imperfect and defiled by sin.²

That reward is given not because of merit,¹ but by grace.

No. Those who are united to Christ through faith necessarily bear the fruits of thankfulness.¹

From the Holy Spirit, who kindles faith in our hearts through the preaching of the gospel and other ordinances,¹ and confirms it through the use of the sacraments.²

They are visible, sacred signs and seals instituted by God to declare and confirm the promise of His gospel: that through Christ's one sacrifice on the cross, He freely grants forgiveness of sins and everlasting life, not only to all His people collectively, but also to each believer individually.¹

Yes. The Holy Spirit teaches us through the gospel and assures us through the sacraments that our salvation rests entirely upon the one sacrifice Christ offered for us on the cross.¹

Two: baptism and the Lord’s Supper.

Baptism is the immersion or dipping of a person in water in the name of the Father, the Son, and the Holy Spirit, administered by those whom Christ has properly authorized.¹

Those who profess repentance toward God, faith in our Lord Jesus Christ, and obedience to Him.¹

No, for we have neither a command nor an example of this practice anywhere in Scripture.

It is sufficient that God's Word commands the baptism of believers, unless we presume to be wiser than what is written. Nadab and Abihu were not expressly forbidden to offer unauthorized fire, yet they brought God's wrath upon themselves by doing so, because they had been commanded to take fire from the altar.¹

No. God commanded Abraham to circumcise his infant descendants, but He has given believers no command to baptize their infant children under the gospel.¹

If the infants of believers are said to be in the covenant of grace, this must be understood in one of two ways. First, if they are considered to be in the covenant absolutely, then none of these children can finally fall away from it, and all must be saved.¹ Alternatively, 2. They must mean that the children are in the covenant conditionally, so that when they reach maturity and embrace God's covenant of grace through true faith, love, and holiness of life, they receive its privileges. If this is what they mean, I ask what greater spiritual privilege the infant children of believers possess merely because of their parentage than the infant children of unbelievers, if those children also reach maturity and embrace God's covenant through true faith and love. I further ask whether, under these conditions, the seal of the covenant would not belong just as much to the children of unbelievers as to the children of believers. Indeed, it would belong even more to the children of unbelievers who embrace God's covenant than to the children of believers who do not, as many godly parents have sorrowfully experienced.² 3. Suppose that all the infant children of believers are absolutely in the covenant of grace. Even so, believers under the gospel have no more authority to baptize their infant children than Lot had to circumcise himself or his children, had he possessed sons as well as daughters. Although Lot was closely related to Abraham, was himself a believer, and belonged to the covenant of grace, circumcision was restricted to Abraham and his household. Furthermore, by the same reasoning, we could admit infants to the Lord's Table, since the qualifications required for properly receiving baptism are the same as those required for receiving the Lord's Supper.³ 4. We must understand that the covenant made with Abraham had two parts. The first was spiritual: God promised to be Abraham's God and, in a special manner, the God of all his spiritual descendants⁴, whether circumcised or uncircumcised, who believed as Abraham, the father of the faithful, believed.⁵ This was signified by God's acceptance of those who were not Abraham's descendants but had been purchased as members of his household. God sealed this promise to Abraham through circumcision, signifying that through Jesus Christ, whom Isaac foreshadowed, believing⁶ Gentiles, though uncircumcised, would have their faith counted as righteousness, just as Abraham's faith was counted as righteousness before he was circumcised.⁷ 5. The second part of the covenant concerned temporal blessings. God promised Abraham's descendants possession of the land of Canaan and abundant material blessings⁸, and He sealed this promise through circumcision.⁹ Circumcision also distinguished the Jews as God's people from the Gentile nations, which were not yet Abraham's descendants. But when Gentiles came to believe and became God's people through faith, just as the Jews did, circumcision ceased to serve as that distinguishing mark.⁹ The distinguishing marks of God's children are now faith in Christ and circumcision of the heart.¹⁰ Therefore, whatever argument may be offered for baptizing the infant children of believers, whether because they are the children of believers, because they are considered to be in the covenant, or because Abraham's infant descendants were circumcised, none of these arguments establishes a right to infant baptism. For circumcision was restricted to Abraham's household; all others, even believers, were excluded. It was also restricted to a particular day, the eighth day, and was not to be performed before or after that day, regardless of any argument to the contrary. Furthermore, it was restricted to males, not females. Therefore, if baptism replaced circumcision and serves as the seal of the covenant under the gospel, just as circumcision did under the law, then only males should be baptized, because only males were circumcised. But just as circumcision under the law was governed by the will of the lawgiver, so baptism under the gospel depends entirely upon His will concerning when, to whom, and under what conditions it is to be administered. We would all do well to listen¹¹ to that Prophet, as Acts 3:22 commands.

Because Christ commanded the outward washing with water¹ and attached this promise to it: that I am washed by His blood and Spirit from the uncleanness of my soul,² that is, from all my sins, just as surely as I am washed outwardly with water, which ordinarily cleanses the body.³

It is to receive forgiveness of sins freely from God through the blood Christ shed for us in His sacrifice upon the cross,¹ and to be renewed by the Holy Spirit, through whose sanctifying work we become members of Christ, increasingly die to sin, and become holy and blameless.²

In the institution of baptism, which says, Go, teach all nations, baptizing them in the name of the Father, the Son, and the Holy Spirit:¹ he that shall believe, and be baptized, shall be saved; but he that will not believe, shall be damned.² This promise is repeated when Scripture calls baptism the washing of the new birth³ and the forgiveness of sins.⁴

It does not,¹ for the blood of Christ alone cleanses us from all sin.²

God speaks this way for good reason: not only to teach us that, just as water cleanses the body, the blood and Spirit of Christ cleanse us from sin, but even more to assure us by this divine token and pledge¹ that we are as truly cleansed inwardly from our sins as we are washed outwardly with visible water.²

Laying on of hands.¹

Christ’s ministers solemnly lay their hands upon the head of the baptized, with prayer to almighty God for an increase of the graces¹ and gifts² of the Holy Spirit, to enable us to hold fast the faith we now publicly profess, having entered into the church by holy baptism, and also be helped by this to maintain a constant war against the world, flesh, and the devil.³

It is so: And appears plainly, if we do first consider the practice of the New Testament saints, we may read in Acts 8:12–19, of men and women that were baptized by Philip in Samaria, which when the Church at Jerusalem heard of it, they sent down Peter and John (two apostles) to them, who when they arrived, laid their hands on them, and they received the Holy Spirit.¹ “What, them?” some may say. Were these the men and women who were baptized? So likewise in Acts 19:6–7. When Paul came to Ephesus he found certain disciples there who were baptized, but had not heard whether there was any Holy Spirit, nor had knowledge of the promise of the Holy Spirit mentioned in Acts 1:4. So, the apostle laid his hands on them, and they received the Holy Spirit; and it is said the number of them was about twelve; and reason shows us from this text, and in Acts 8 where Peter and John laid hands on men and women, that had there had been twelve score, he would have laid his hands on them all, although it could be objected that we do not find the three thousand in Acts 2 under this ordinance, nor many others which were baptized. As to the three thousand it is plain enough they had been taught it, and doubtless did practice this ordinance, if we consider the apostle writing to the Jews, in Hebrews 5, telling them they had need be taught again the first principles of the oracles of God, one of which was the laying on of hands. And as for others who were baptized, where mention is not made of their being under this ordinance, we may also say many hundreds were baptized of whom we have no mention. Shall we conclude many of the apostles were not baptized, because it is not particularly mentioned? So we must conclude that the New Testament saints were not short in this point, although it be not always specified; forasmuch as it is called one of God’s oracles, as we all know the moral law was. That law is perpetually binding, and universally obliging; also called a principle of Christ’s doctrine, yes one of the first principles; and that is not all but also called a foundation principle. This with the other five must be laid first in that foundation, on which the superstructure of Christianity must be built. And would it not have been very unbecoming the Jews when God gave them ten commandments, for them to have excluded the fourth? is it not also as unbecoming for any to exclude the fourth principle of laying on of hands, a practical principle of the doctrine of Christ, and so practiced by the early Christians?

It did so: But not simply as the end of that ordinance. For that ordinance was appointed for the ordinary gifts of the Spirit to the world’s end; though it is true, God honored and crowned that ordinance with signs and wonders in the New Testament times, as he did others of his appointment: as for instance, Acts 4 the place was shaken, in response to the church’s prayer; so Preaching was extraordinarily crowned when three thousand were converted with one Sermon; and in God’s giving the Holy Spirit to the house of Cornelius while Peter was preaching, so that they spoke with tongues in Acts 10. God also crowned the holy ordinance of baptism extraordinarily, when the Spirit came in the likeness of a dove, and rested upon our Savior Christ as he came out of the water in Matthew 3 as a voice was heard from heaven, saying, “This is my beloved Son, in whom I am well pleased.”¹ Also the eunuch’s baptism was wonderfully confirmed to him in God’s taking away Philip as soon as he came up out of the water, so that he went away rejoicing. Now, Beloved, just as prayer, baptism, and preaching do not cease, though they are not as miraculously displayed as in the New Testament times; neither does laying on of hands cease, applying the same logic, though it is not so crowned now, as in the apostles’ days. Moreover our brothers generally do hold, that five of those principles in Hebrews 6 are the duty of every individual member to believe and practice, namely, every member (they say) ought to repent, believe, be baptized, and believe the resurrection of the dead and eternal judgment; and why this of laying on of hands should be excluded from being the practice of every Christian, being a practical ordinance, the bare belief of it not being enough, it being among the universal principles of Christ’s doctrine, I never yet did, nor cannot see any good Reason.

Because Christ has commanded me and all the Faithful to eat of this bread broken, and to drink of this cup, distributed in remembrance of him, with this promise added, first, that his body was as certainly broken and offered for me upon the cross, and his blood shed for me, as I behold with my eyes the bread of the Lord broken to me, and the cup communicated to me:¹ and further, that my soul is no less assuredly fed to everlasting life with his body, which was crucified for me, and his blood which was shed for me, than I receive and taste with my mouth, the bread and wine, the Signs of the body and blood of our Lord, received at the hand of the minister.

It is not only to embrace, by an assured confidence of mind, the whole passion and death of Christ, and by this,¹ to obtain forgiveness of sins, and everlasting life, but also by the Holy Spirit, who dwells both in Christ, and us, more and more to be united to his sacred body,² that though he be in heaven, and we on earth, yet nevertheless we are flesh of his flesh,³ and Bone of his Bones:⁴ and as all the members of the body are made alive by one soul: so are we also made alive and guided by one and the same Spirit.⁵

In the institution of the supper, which says:¹ Our Lord Jesus Christ on the night that he was betrayed, took bread, and when he had given thanks, he broke it, and said, Take, eat, this is my body which is broken for you: this do in remembrance of me. Likewise also he took the cup, when he had supped, and said, This cup,² is the new testament in my blood;³ this do as often as you shall drink it in remembrance of me: for as often as you shall eat this bread, and drink this cup, you show the Lord’s death till he come. This promise is repeated by St. Paul where he says, The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ?⁴ for we that are many, are one bread, and one body, because we are all partakers of one bread.

No, truly; but as the water of baptism is not turned into the blood of Christ, but is only a sign and pledge of those things that are sealed to us in baptism;¹ so neither is the bread of the Lord’s Supper the very body of Christ, although according to the manner of sacraments,² and that form of speaking of them which is usual to the Holy Spirit, the bread is called the body of Christ.³

Christ not without great consideration speaks so, that is, not only to teach us that as the bread and wine sustain the life of the body, so also his crucified body, and blood shed, are indeed the meat and drink of our souls, by which they are nourished to eternal life;¹ but much more that by this visible sign and pledge, he may assure us that we are as truly partakers of his body and blood, through the working of the Holy Spirit, as we do perceive by the mouth of our body these holy signs in remembrance of him;² and further also, that his sufferings and obedience are so certainly ours, as though we ourselves had suffered punishments for our sins, and had satisfied God.

The supper of the Lord testifies to us that we have perfect forgiveness of all our sins, for that only sacrifice of Christ, which himself once fully wrought on the cross;¹ then also that we by faith are grafted into Christ,² who now according to his human nature is only in heaven at the right hand of his Father,³ and there will be worshipped of us.⁴ But in the mass it is denied that the quick and the dead have remission of sins, for the only passion of Christ, except Christ also be daily offered for them by their sacrificers: Further, it is also taught, that Christ is bodily under the forms of bread and wine, and therefore is to be worshipped in them: and so the very foundation of the mass is nothing else but an utter denial of that only sacrifice and passion of Christ Jesus, and an accursed idolatry.

Only those who are truly sorrowful that they have offended God by their sins, and yet trust that those sins are pardoned them for Christ’s sake; and what other infirmities they have, that those are covered by his passion and death; who also desire more and more to go forward in faith and integrity of life: but hypocrites, and those who do not truly repent, do eat and drink damnation to themselves.¹

No. Admitting them would profane God's ordinance and stir up God's wrath against the whole assembly. Therefore the church, by the command of Christ and His apostles, inspired by the Holy Spirit and using the keys of the kingdom of heaven, ought to exclude them from the Lord's Supper until they repent and change their conduct.¹

By singing praises aloud to God for the great blessings He has given His church through the precious blood of His Son, shed to take away their sins. These blessings are represented in this sacrament. Our Lord and His disciples concluded the ordinance by singing a hymn or psalm.¹ If Christ sang as He was about to die, how much more reason do we have to sing, since He died so that we might have spiritual and eternal life with the Father, Son, and Holy Spirit in indescribable glory?

The preaching of the gospel and church discipline. By these means, heaven is opened to believers and closed to unbelievers.¹

By Christ's command, the gospel publicly declares to all believers that God forgives their sins for Christ's sake whenever they embrace the gospel promise with living faith. Conversely, it declares to unbelievers and hypocrites that God's wrath remains upon them as long as they persist in wickedness. God will judge them according to this testimony of the gospel, both in this life and in the life to come.¹

According to Christ's commands, those who profess to be Christians but show by their teaching and conduct that they are estranged from Christ must first be admonished. If they persist in error, heresy, or wickedness, they are brought before the church.¹ If they refuse the church's admonition, the church, by Christ's authority, excludes them from the Lord's Supper and from the congregation; God also excludes them from the kingdom of heaven.² If they profess repentance and demonstrate a changed life, with no evidence to the contrary after careful inquiry, they should again be received with love and tenderness as members of Christ and His church.³

Because Christ, having redeemed us by His blood, also renews us by His Spirit into His image, so that, having received such great benefits,¹ we may show our gratitude to God throughout our lives and glorify Him.² Second, we may gain assurance of our faith by its fruit.³ Finally, through our godly conduct, we may win others to Christ.⁴

Certainly not. Scripture testifies that the sexually immoral, idolaters, adulterers, thieves, the covetous, drunkards, slanderers, and robbers¹ will not inherit the kingdom of God.

Conversion consists of putting to death the old self and bringing to life the new self.¹

To be truly sorry from the heart that you have offended God by your sins, and increasingly to hate and turn away from them.¹

True joy in God through Christ,¹ and an earnest desire to order your life according to God's will and do good works.²

Only those works done in true faith,¹ according to God's law,² and for His glory alone. Good works are not those we invent because they seem right to us,³ or those commanded merely by human authority.⁴

The Ten Commandments, also called the Decalogue.¹

Into two tables. The first contains four commandments concerning our duties toward God;¹ the second contains six commandments concerning our duties toward our neighbors.²

"I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage."

Three things. First, God declares that all authority belongs to Him: 'I am the LORD.' Second, He declares that He is the God of His people, encouraging them to obey Him through the promise of His goodness. Third, by saying that He brought them out of Egypt, He reminds them of His deliverance and blessings, for which they owe Him gratitude and obedience.¹

Yes. These words represent all the deliverances God gives His church. The deliverance from Egypt was also a type of the wonderful redemption accomplished by Christ.

"You shall have no other gods before Me."

As I value the salvation of my soul, I must avoid all idolatry¹, sorcery², enchantments, superstition, prayers to saints, and worship of any created thing³. I must rightly acknowledge the one true God⁴, trust in Him alone⁵, submit to Him with humility⁶ and patience⁷, look to Him alone for all good things⁸, and love Him with my whole heart⁹, revering and worshiping Him. I must be ready to forsake any created thing rather than do even the least thing against His will.¹⁰

Idolatry is making, imagining, or regarding anything besides or in place of the one true God, who has revealed Himself in His Word and works, as the object of our hope and confidence.¹

"You shall not make for yourself a carved image, or any likeness of anything in heaven above, on the earth beneath, or in the waters under the earth. You shall not bow down to them or worship them, for I, the LORD your God, am a jealous God, visiting the sins of the fathers upon the children to the third and fourth generation of those who hate Me, but showing mercy to thousands who love Me and keep My commandments."

That we must not represent God by an image, shape, or figure,¹ or worship Him in any way other than He has commanded in His Word.²

God must not, and cannot, be represented by any image. Although it is lawful to make representations of created things, God forbids making or possessing images for the purpose of worshiping either those creatures or God through them.¹

No. We should not presume to be wiser than God, who wills that His church be taught by the living preaching of His Word,¹ not by lifeless images.²

"You shall not take the name of the LORD your God in vain, for the LORD will not hold guiltless anyone who takes His name in vain."

We must not misuse God's name by cursing, swearing falsely,¹ or making rash oaths.² Nor may we take part in such sins through silence or deliberate approval. Rather, we must always use God's holy name with devotion and reverence,³ worshiping and honoring Him through a true and steadfast confession and by calling upon His name⁴ in all our words and actions.⁵

Yes, it is a very serious sin.¹ Few sins more directly dishonor God than treating His holy name with contempt. For this reason, God commanded that such blasphemy be punished by death.²

Yes, when a lawful magistrate requires it or necessity calls for it, so that a person's truthfulness may be confirmed, God's glory advanced, and others protected. Such solemn oaths are authorized by God's Word¹ and were rightly used by the fathers in both the Old and New Testaments.²

No. A lawful oath calls upon God, the only searcher of hearts, to witness the truth and punish anyone who knowingly swears falsely.¹ That honor belongs to God alone, not to any creature.²

"Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the LORD your God. On it you shall do no work, neither you, your son or daughter, your male or female servant, your livestock, nor the stranger within your gates. For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested the seventh day; therefore He blessed and made it holy."

One day in seven must be set apart for the worship of God. Under the Old Testament this was the last day of the week, but under the gospel it was changed to the first day, the Lord's Day. We are to spend that day in private and public worship: diligently hearing the Word, faithfully observing the gospel ordinances, performing works of charity, and resting from ordinary labor except in cases of necessity. This was the practice of the apostles, who knew Christ's mind concerning worship. We find no New Testament example of a gospel church setting apart another day for regular solemn worship. If Israel, the natural seed of Abraham, kept the seventh day in remembrance of deliverance from temporal bondage, how much more should we keep the first day in remembrance of Christ's deliverance from eternal bondage?¹

"Honor your father and your mother, that your days may be long in the land which the LORD your God is giving you."

We must show due honor, love, and faithfulness to our parents and to all who have rightful authority over us, obeying their lawful commands and accepting their correction.¹ We must also patiently bear with their weaknesses,² remembering that God governs and guides us through their authority.³

"You shall not murder."

I must not insult, hate, harm, or kill my neighbor, whether in thought, gesture, word, or deed, either personally or through another.¹ I must reject every desire for revenge.² I must also avoid harming myself or knowingly placing myself in needless danger.³ To restrain murder, God has given the civil magistrate authority to bear the sword.⁴

No. By forbidding murder, God also condemns its root causes,¹ including anger,² envy,³ hatred, and the desire for revenge, which He regards as murderous sins.⁴

No. In condemning anger, envy, and hatred, God requires us to love our neighbors as ourselves.¹ We must treat them with kindness and gentleness,²³ courtesy, patience,⁴ and mercy, protecting them as far as we can from harm.⁵ We should even be willing to do good to our enemies.⁶

"You shall not commit adultery."

God hates all sexual immorality and impurity,¹ and therefore we must hate and reject them too. Instead, we must live with self-control and modesty,² and in chastity,³ whether married or unmarried.⁴

No. Because our bodies and souls are temples of the Holy Spirit, God commands us to keep both pure and holy. He therefore forbids impure deeds,¹ gestures, words,² thoughts, desires, and everything that encourages such sins.³

"You shall not steal."

God forbids not only theft¹ and robbery punished by civil authorities, but also deceitful schemes used to obtain another person's property, whether by force² or under the appearance of legality.³ Such practices include false weights,⁴ dishonest measures, fraudulent trade, counterfeit money,⁵⁶ unlawful usury, and every other forbidden means of increasing wealth. He also forbids covetousness⁷ and the wasteful misuse of His gifts.⁸

As far as I am able, I must seek my neighbor's welfare and benefit, treating others as I would want to be treated. I must work honestly and faithfully so that I may help those who suffer hardship or need.¹

"You shall not bear false witness against your neighbor."

I must not bear false witness against anyone,¹ distort another person's words, slander² or reproach anyone, or condemn someone rashly without hearing the facts.³ I must carefully avoid every kind of lie and deceit, which are works of the devil,⁴ lest I bring God's wrath upon myself.⁵ In court and all other matters I must speak the truth plainly and consistently, and do all I can to protect and promote the good name of others.⁶

"You shall not covet your neighbor’s house, his wife, his male or female servant, his ox, his donkey, or anything that belongs to your neighbor."¹

We must not allow even the least sinful desire or thought against any of God's commandments to take hold in our hearts. Instead, we must continually hate all sin and delight in righteousness.¹

No. Even the holiest people have only a small beginning of this obedience during this life.¹ Nevertheless, they sincerely and earnestly desire to live according to all God's commandments, not merely some of them.²

First, so that throughout our lives we may increasingly recognize our natural inclination to sin¹ and more earnestly desire forgiveness and righteousness in Christ.² Second, so that we continually seek the Father's grace and the help of His Holy Spirit, through whom we are daily renewed in God's image until, after this life, we attain the promised perfection.³

Because prayer is a chief expression of the gratitude God requires of us. Furthermore, God gives His grace and Holy Spirit to those who continually ask Him with sincere longing and give Him thanks for these gifts.¹

We must pray to the only true God, who has revealed Himself in His Word,¹ asking sincerely for those things He has commanded us to seek.² This is to be done with a true affection and desire of our heart.³ We are also, through an inward feeling of our need and misery, to cast ourselves humbly before the presence of His divine majesty.⁴ We are to build ourselves on the sure foundation that we, though unworthy, for Christ’s sake are certainly heard by God,⁵ even as He has promised us in His Word.⁶

Everything necessary for soul and body, which our Lord Jesus Christ has summarized in the prayer He taught us.¹

Our Father in heaven, hallowed be Your name. Your kingdom come. Your will be done on earth as it is in heaven. Give us this day our daily bread. Forgive us our debts, as we have forgiven our debtors. Lead us not into temptation, but deliver us from evil. For Yours is the kingdom, the power, and the glory, forever and ever. Amen.¹

No. Our Lord gave His church a concise summary of what we are to ask of God, but He also intends us to pray for particular needs. The Lord's Prayer provides general petitions under which all spiritual and bodily needs may be included. Our particular prayers must agree with its teaching, but we need not use its exact words. For example, James 1:5 tells those who lack wisdom to ask God for it, though this request is not expressly stated in the prayer. Scripture also gives examples of prayers in both Testaments that use different words while asking for things consistent with this pattern.

So that at the very beginning of our prayer we may approach God with the reverence and confidence proper to His children. Our confidence rests on the fact that God has become our Father through Christ and is even more willing to give us what we ask in faith than earthly parents are to give good things to their children.¹

So that we do not think of God's heavenly majesty in merely earthly terms,¹ but look to His almighty power for everything necessary for our souls and bodies.²

'Hallowed be Your name.' We ask first that we may know You rightly and worship and praise You,¹² magnifying Your almighty power, goodness, justice, mercy, and truth as displayed in all Your works. We also ask that our lives, thoughts, words, and actions may honor rather than dishonor Your holy name.³

'Your kingdom come.' Rule us by Your Word and Spirit so that we increasingly humble ourselves and submit to You.¹ Preserve and increase Your church; destroy the works of the devil and every power that exalts itself against Your majesty.² Frustrate every scheme against Your Word until You reign fully and perfectly,³ when You will be all in all.⁴

'Your will be done on earth as it is in heaven.' Grant that we and all people may renounce our own wills and readily¹ obey Your holy will without grumbling,² faithfully carrying out the duties You have entrusted to us,³ just as the blessed angels do in heaven.⁴

'Give us this day our daily bread.' Provide everything necessary for this life¹ so that we acknowledge You as the source of every good gift.² Without Your blessing, all our labor and even the gifts You give us would fail to profit us.³ Therefore, turn our trust away from created things and teach us to rely upon You alone.⁴

'Forgive us our trespasses, as we forgive those who trespass against us.' For the sake of Christ's blood, do not count our offenses or the corruption that still clings to us against us. As evidence of Your grace in our hearts,¹ grant that we sincerely resolve to forgive everyone who has offended us.²

'Lead us not into temptation, but deliver us from evil.' Because we are so weak by nature that we cannot stand even for a moment on our own,¹ and because our enemies, Satan,² the world,³ and our sinful flesh continually attack us, strengthen and sustain us by the power of Your Spirit.⁴ Keep us from yielding in this spiritual battle⁵ and enable us to resist steadfastly until we gain the final victory.⁶

'For Yours is the kingdom, the power, and the glory forever.' We ask these things because You are our King, almighty and both willing and able to give us what we need.¹ We ask them so that the glory may belong not to us but to Your holy name.²

It expresses certainty and confidence. God hears my prayer more surely than I can feel in my heart that I sincerely desire what I have asked.¹