Heidelberg Catechism

That I, with body and soul, both in life and in death, am not my own, but belong to my faithful Saviour Jesus Christ, who with his precious blood has fully satisfied for all my sins, and redeemed me from all the power of the devil; and so preserves me that without the will of my Father in heaven not a hair can fall from my head; yea, that all things must work together for my salvation. Wherefore, by his Holy Spirit, he also assures me of eternal life, and makes me heartily willing and ready from now on to live unto him. (Rom. 8:38–39; 1 Cor. 6:19–20; John 10:28; Rom. 8:28)

Three things: first, the greatness of my sin and misery; second, how I am redeemed from all my sins and misery; third, how I am to be thankful to God for such redemption. (Rom. 3:10; John 17:3; Eph. 5:10)

From the law of God. (Rom. 3:20)

Christ teaches us this in a summary in Matthew 22: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first and great commandment. And the second is like unto it: Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets. (Matt. 22:37–40; Luke 10:27)

No; for I am by nature prone to hate God and my neighbour. (Rom. 3:10–12; Rom. 8:7)

No; but God created man good and after his own image, in righteousness and true holiness, that he might rightly know God his Creator, heartily love him, and live with him in eternal blessedness to praise and glorify him. (Gen. 1:31; Col. 3:10; Eph. 4:24)

From the fall and disobedience of our first parents, Adam and Eve, in Paradise, whereby our nature became so corrupt that we are all conceived and born in sin. (Gen. 3:1–6; Rom. 5:12; Ps. 51:5)

Yes, unless we are born again by the Spirit of God. (John 3:3; Gen. 8:21; Rom. 7:18)

No; for God so created man that he could do it; but man, through the instigation of the devil, by deliberate disobedience, deprived himself and all his posterity of these divine gifts. (Eccl. 7:29; Gen. 3:13)

By no means; but he is terribly displeased with our original sin as well as our actual sins, and will punish them by a just judgment temporally and eternally, as he has declared: Cursed is every one that continueth not in all things which are written in the book of the law to do them. (Rom. 5:12; Gal. 3:10; Deut. 27:26)

God is indeed merciful, but he is also just; his justice requires that sin, which is committed against the most high majesty of God, be punished with extreme, that is, with everlasting punishment of body and soul. (Exod. 34:6–7; Rom. 1:17; Matt. 25:46)

God wills that his justice be satisfied; therefore we must make full satisfaction to his justice, either by ourselves or by another. (Exod. 23:7; Rom. 8:3–4)

Certainly not; on the contrary, we daily increase our debt. (Rom. 2:4–5; Matt. 6:12)

No; for, first, God will not punish any other creature for the sin which man committed; and further, no mere creature can sustain the burden of God's eternal wrath against sin, and redeem others therefrom. (Heb. 2:14–15; Ps. 49:7–8)

One who is a true and righteous man, and yet more powerful than all creatures; that is, one who is at the same time true God. (1 Cor. 15:21; 2 Cor. 5:21; Isa. 9:6)

Because the justice of God requires that the same human nature which has sinned should make satisfaction for sin; but no man, being himself a sinner, could satisfy for others. (Rom. 5:12; 1 Pet. 3:18; Isa. 53:3–5)

That by the power of his Godhead he might bear in his manhood the burden of God's wrath, and might obtain for us and restore to us righteousness and life. (Isa. 9:5; Acts 2:24; John 3:16)

Our Lord Jesus Christ, who is freely given unto us for complete redemption and righteousness. (Matt. 1:23; 1 Tim. 2:5; 1 Cor. 1:30)

From the Holy Gospel, which God himself first revealed in Paradise, afterwards proclaimed by the holy patriarchs and prophets, and foreshadowed by the sacrifices and other ceremonies of the law, and finally fulfilled by his well-beloved Son. (Gen. 3:15; Heb. 1:1–2; Rom. 1:2)

No; only those who by a true faith are grafted into him and receive all his benefits. (Matt. 7:14; John 3:36)

It is not only a certain knowledge whereby I hold for truth all that God has revealed to us in his Word, but also a hearty trust, which the Holy Spirit works in me by the gospel, that not only to others, but to me also, forgiveness of sins, everlasting righteousness and salvation are freely given by God, merely of grace, only for the sake of Christ's merits. (Jas. 2:19; Heb. 11:1; Rom. 1:16; Gal. 2:16)

All that is promised to us in the gospel, which the articles of our catholic and undoubted Christian faith teach us in a summary. (John 20:31; Matt. 28:19)

I believe in God the Father Almighty, Maker of heaven and earth. And in Jesus Christ, his only begotten Son, our Lord; who was conceived by the Holy Ghost, born of the virgin Mary; suffered under Pontius Pilate; was crucified, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth at the right hand of God the Father Almighty; from thence he shall come to judge the living and the dead. I believe in the Holy Ghost; the holy catholic church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen.

Into three parts: the first is of God the Father and our creation; the second of God the Son and our redemption; the third of God the Holy Ghost and our sanctification. (Matt. 28:19)

Because God has so revealed himself in his Word that these three distinct Persons are the one true and eternal God. (1 John 5:7; Matt. 28:19; 2 Cor. 13:14)

That the eternal Father of our Lord Jesus Christ, who of nothing made heaven and earth with all that is in them, who likewise upholds and governs the same by his eternal counsel and providence, is for the sake of Christ his Son my God and my Father. In him I so trust that I do not doubt he will provide me with all things necessary for body and soul; and further, that whatever evil he sends upon me in this valley of tears, he will turn to my good; for he is able to do it, being Almighty God, and willing also, being a faithful Father. (Gen. 1:1; Matt. 6:25–26; Rom. 8:28)

The almighty, everywhere-present power of God, whereby, as it were by his hand, he still upholds heaven and earth with all creatures, and so governs them that herbs and grass, rain and drought, fruitful and barren years, meat and drink, health and sickness, riches and poverty, yea, all things come not by chance, but by his fatherly hand. (Heb. 1:3; Jer. 5:24; Acts 17:25; Prov. 22:2)

That we may be patient in adversity, thankful in prosperity, and for what is future have good confidence in our faithful God and Father, that no creature shall separate us from his love, since all creatures are so in his hand that without his will they cannot so much as move. (Rom. 5:3; Rom. 8:38–39; Job 1:21)

Because he saves us from our sins, and because salvation is not to be sought or found in any other. (Matt. 1:21; Acts 4:12)

No; for although they boast of him in words, yet in deed they deny Jesus the only Saviour; for either Jesus is not a complete Saviour, or they who by a true faith receive this Saviour must have in him all that is necessary to their salvation. (1 Cor. 1:13; Col. 1:20; Gal. 5:4)

Because he is ordained of God the Father and anointed with the Holy Ghost to be our chief Prophet and Teacher, who has fully revealed to us the secret counsel and will of God concerning our redemption; and our only High Priest who by the one sacrifice of his body has redeemed us, and makes continual intercession for us with the Father; and our eternal King, who governs us by his Word and Spirit, and defends and preserves us in the redemption obtained for us. (Luke 4:18; Heb. 7:21; Ps. 2:6)

Because by faith I am a member of Christ, and thus a partaker of his anointing, in order that I also may confess his name, may present myself a living sacrifice of thankfulness to him, and with a free conscience may fight against sin and the devil in this life, and hereafter in eternity reign with him over all creatures. (Acts 11:26; Rom. 12:1; Rev. 1:6)

Because Christ alone is the eternal, natural Son of God; but we are children of God by adoption, through grace, for his sake. (John 1:14; Rom. 8:15–17)

Because he has redeemed us, both body and soul, from all our sins, not with silver or gold, but with his precious blood, and has delivered us from all the power of the devil; and thus has made us his own property. (1 Pet. 1:18–19; Col. 1:13–14)

That the eternal Son of God, who is and continueth true and eternal God, took upon him the very nature of man, of the flesh and blood of the virgin Mary, by the operation of the Holy Ghost; so that he might also be the true seed of David, like unto his brethren in all things, yet without sin. (John 1:1; Luke 1:31–35; Heb. 2:17; Heb. 4:15)

That he is our Mediator, and with his innocence and perfect holiness covers, in the sight of God, my sin wherein I was conceived. (1 Pet. 1:19; Ps. 32:1)

That all the time he lived on earth, but especially at the end of his life, he bore, in body and soul, the wrath of God against the sin of the whole human race; in order that by his suffering, as the only atoning sacrifice, he might redeem our body and soul from everlasting damnation, and obtain for us the grace of God, righteousness, and eternal life. (Isa. 53:4–6; 1 John 2:2; Rom. 3:25)

That he, being innocent, might be condemned by an earthly judge, and thereby free us from the severe judgment of God that was to fall on us. (Luke 23:14; Isa. 53:4–5; Gal. 3:13)

Yes; for thereby I am assured that he took on himself the curse which lay upon me, for the death of the cross was accursed of God. (Gal. 3:13; Deut. 21:23)

Because the justice and truth of God required that satisfaction for our sins could be made in no other way than by the death of the Son of God. (Rom. 8:3–4; Phil. 2:8; Heb. 2:9)

To show thereby that he was really dead. (Isa. 53:9; Matt. 27:59–60)

Our death is not a satisfaction for our sins, but only a dying to sins and an entering into eternal life. (John 5:24; Phil. 1:23)

That by his power our old man is crucified, slain, and buried with him; so that the evil lusts of the flesh may no more reign in us, but that we may offer ourselves unto him a sacrifice of thanksgiving. (Rom. 6:6; Col. 2:12)

That in my greatest temptations I may be assured that Christ my Lord, by his inexpressible anguish, pains, and terrors which he suffered in his soul on the cross and before, has redeemed me from the anguish and torment of hell. (Matt. 26:38; Ps. 18:5–6; Heb. 5:7)

First, by his resurrection he has overcome death, that he might make us partakers of that righteousness which he has obtained for us by his death. Second, by his power we too are now raised up to a new life. Third, the resurrection of Christ is a sure pledge to us of our blessed resurrection. (1 Cor. 15:54–57; Rom. 6:4; 1 Cor. 15:20)

That Christ, in the sight of his disciples, was taken up from earth into heaven; and that he is there for our benefit until he comes again to judge the living and the dead. (Acts 1:9; Heb. 9:24; Acts 1:11)

Christ is true man and true God. With respect to his human nature, he is no more on earth; but with respect to his Godhead, majesty, grace, and Spirit, he is at no time absent from us. (Matt. 28:20; John 14:16–18)

By no means; for since the Godhead is incomprehensible and everywhere present, it must follow that the same is beyond the bounds of the manhood which it has assumed, and yet is none the less within this manhood, and remains personally united to it. (Col. 2:9; John 3:13)

First, that he is our Advocate in the presence of his Father in heaven. Second, that we have our flesh in heaven as a sure pledge that he, as the Head, will also take us, his members, to himself. Third, that he sends us his Spirit as an earnest, by whose power we seek those things which are above, where Christ sitteth at the right hand of God, and not things on earth. (1 John 2:1; Eph. 2:6; John 14:16; Col. 3:1)

Because Christ ascended into heaven for this end, that he might appear there as Head of his Church, by whom the Father governs all things. (Eph. 1:20–23; Col. 1:18)

That he is our Advocate in the presence of his Father, and that he pours out his gifts upon men, and thereby defends us against all enemies. (Rom. 8:34; Eph. 4:10)

That in all my misery and persecution I look with my head erect for the very same person who before offered himself for my sake to the tribunal of God, and has removed all curse from me, to come as Judge from heaven; who shall cast all his enemies and mine into everlasting condemnation, but shall translate me with all his chosen ones to himself, into heavenly joy and glory. (Luke 21:28; Rom. 8:23–24; Matt. 25:41; Matt. 25:34)

First, that he is co-eternal God with the Father and the Son. Second, that he is also given to me personally, by true faith makes me a partaker of Christ and all his benefits, comforts me, and shall abide with me forever. (Gen. 1:2; John 14:16; Gal. 4:6; 1 Pet. 1:2)

That the Son of God from the beginning to the end of the world gathers, defends, and preserves to himself by his Spirit and Word, out of the whole human race, a company chosen to everlasting life, agreeing in true faith; and that I am and forever shall remain a living member thereof. (Eph. 1:10–13; Acts 2:47; John 10:28)

First, that all and every one who believes, being members of Christ, are in common partakers of him and of all his riches and gifts. Second, that every one must know it to be his duty readily and cheerfully to employ his gifts for the advantage and welfare of the other members. (1 John 1:3; 1 Cor. 12:13; Rom. 12:5)

That God, for the sake of Christ's satisfaction, will no more remember my sins nor the sinful nature with which I have to struggle all my life long; but graciously imputes to me the righteousness of Christ, that I may never come into condemnation. (Ps. 103:3–4; Rom. 8:1; 2 Cor. 5:19)

That not only my soul after this life shall be immediately taken up to Christ its Head; but also that this my body, raised by the power of Christ, shall again be united with my soul and made like unto the glorious body of Christ. (Phil. 1:23; 1 Thess. 4:16; Phil. 3:21)

That since I now feel in my heart the beginning of eternal joy, after this life I shall inherit perfect salvation, which eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive, and that to praise God therein forever. (2 Cor. 5:2–3; John 17:3; 1 Cor. 2:9)

That I am righteous in Christ before God, and an heir of eternal life. (Hab. 2:4; Rom. 1:17; John 3:36)

Only by a true faith in Jesus Christ; so that, though my conscience accuse me that I have grossly transgressed all the commandments of God, and kept none of them, and am still inclined to all evil; notwithstanding, God, without any merit of mine, but only of mere grace, grants and imputes to me the perfect satisfaction, righteousness, and holiness of Christ; even so, as if I never had had, nor committed any sin: yea, as if I had fully accomplished all that obedience which Christ has accomplished for me; inasmuch as I embrace such benefit with a believing heart. (Rom. 3:21–28; Gal. 2:16; 2 Cor. 5:21; Phil. 3:9)

Not that I am acceptable to God on account of the worthiness of my faith; but because only the satisfaction, righteousness, and holiness of Christ is my righteousness before God; and that I cannot receive and apply the same to myself any other way than by faith only. (1 Cor. 1:30; Eph. 2:8; Rom. 10:10)

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

No; for the reward which is not of grace, but of debt, is not of mercy, and if our good works could merit, how could it be that a man that has done ever so little good should be condemned? (Luke 17:10; Rom. 11:6)

By no means; for it is impossible that those who are implanted into Christ by a true faith should not bring forth fruits of thankfulness. (John 15:5; Rom. 6:1–2; Jas. 2:17)

The Holy Ghost works faith in our hearts by the preaching of the holy gospel, and confirms it by the use of the holy sacraments. (Rom. 10:17; Acts 16:14; Matt. 28:19–20)

The sacraments are holy visible signs and seals, appointed of God for this end, that by the use thereof he may the more fully declare and seal to us the promise of the gospel, that of free grace he grants us the forgiveness of sins and life eternal for the sake of the one sacrifice of Christ accomplished on the cross. (Gen. 17:11; Rom. 4:11)

Yes, indeed; for the Holy Ghost teaches us in the gospel, and assures us by the sacraments, that our whole salvation stands in the one sacrifice of Christ made for us on the cross. (Rom. 6:3; Gal. 3:27; 1 Cor. 11:26)

Two: holy baptism and the holy supper. (Matt. 28:19; 1 Cor. 11:23–26)

Thus: that Christ appointed this external washing with water, adding thereto this promise, that I am as certainly washed by his blood and Spirit from all the impurity of my soul, that is, from all my sins, as I am washed externally with water, by which the filthiness of the body is commonly washed away. (Matt. 3:11; Acts 2:38; 1 Pet. 3:21)

It is to receive of God the remission of sins freely, for the sake of Christ's blood, which he shed for us by his sacrifice upon the cross; and also to be renewed by the Holy Ghost, and sanctified to be members of Christ, that so we may more and more die unto sin, and lead holy and unblameable lives. (Heb. 12:24; 1 Pet. 1:2; Ezek. 36:25–27; John 3:5)

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

No; for the blood of Jesus Christ only, and the Holy Ghost, cleanse us from all sin. (Matt. 3:11; 1 Pet. 3:21; 1 John 1:7)

God speaks thus not without great cause, to wit, not only thereby to teach us that, as the filthiness of the body is purged away by water, so our sins are removed by the blood and Spirit of Jesus Christ; but especially that by this divine pledge and sign he may assure us that we are spiritually cleansed from our sins as really as we are externally washed with water. (Gal. 3:27; Rom. 6:3)

Yes; for since they, as well as the adult, are included in the covenant and church of God; and since redemption from sin by the blood of Christ, and the Holy Ghost, the author of faith, is promised to them no less than to the adult; they must therefore by baptism, as a sign of the covenant, be also admitted into the Christian church, and distinguished from the children of unbelievers. (Gen. 17:7; Acts 2:39; Luke 1:15)

Thus: that Christ has commanded me and all believers to eat of this broken bread and to drink of this cup in remembrance of him, adding these promises: first, that his body was offered and broken on the cross for me, and his blood shed for me, as certainly as I see with my eyes the bread of the Lord broken for me, and the cup communicated to me; and further, that he feeds and nourishes my soul to everlasting life with his crucified body and shed blood, as assuredly as I receive from the hands of the minister and taste with my mouth the bread and cup of the Lord, as certain signs of the body and blood of Christ. (1 Cor. 10:16; 1 Cor. 11:23–26)

It is not only to embrace with a believing heart all the sufferings and death of Christ, and thereby to obtain the forgiveness of sins and life eternal; but also, besides that, to be so united more and more to his sacred body by the Holy Ghost, who dwells both in Christ and in us, that, although he is in heaven, and we on earth, we are notwithstanding flesh of his flesh and bone of his bone, and that we live and are governed forever by one Spirit, as members of the same body are by one soul. (John 6:35; Eph. 3:17; 1 Cor. 6:17)

In the institution of the supper, which saith: The Lord Jesus in the same night in which he was betrayed, took bread, and when he had given thanks, he brake it, and said: Take, eat; this is my body, which is broken for you; this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying: This cup is the new testament in my blood: do this, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread and drink this cup, ye do shew the Lord's death till he come. This promise is also repeated by the Apostle Paul, where he saith: 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? (1 Cor. 11:23–26; 1 Cor. 10:16–17)

Not at all; but as the water in baptism is not changed into the blood of Christ, neither is the washing away of sins itself, being only the sign and confirmation thereof appointed of God; so the bread of the Lord's supper is not changed into the very body of Christ; though agreeably to the nature and properties of sacraments, it is called the body of Christ Jesus. (Matt. 26:26–29; Luke 22:19–20)

Christ speaks thus not without great reason, namely, not only thereby to teach us that, as bread and wine support this temporal life, so likewise his crucified body and shed blood are the true meat and drink whereby our souls are fed to eternal life; but more especially, by these visible signs and pledges to assure us that we are as really partakers of his true body and blood by the operation of the Holy Ghost, as we receive by the mouths of our bodies these holy signs in remembrance of him; and that all his sufferings and obedience are as certainly ours, as if we had in our own persons suffered and made satisfaction to God. (John 6:55; 1 Cor. 10:16–17)

The Lord's supper testifies to us that we have a full pardon of all sins by the one sacrifice of Jesus Christ, which he himself has once accomplished on the cross; and that by the Holy Ghost we are ingrafted into Christ, who, according to his human nature, is now not on earth, but in heaven, at the right hand of his Father, and will there be worshipped by us: but the mass teaches that the living and dead have not the pardon of sins through the sufferings of Christ unless Christ is also daily offered for them by the priests; and further, that Christ is bodily under the form of bread and wine, and therefore is to be worshipped in them; so that the mass, at bottom, is nothing else than a denial of the one sacrifice and sufferings of Jesus Christ, and an accursed idolatry. (Heb. 9:25–26; Heb. 10:12)

For those who are truly sorrowful for their sins, and yet trust that these are forgiven them for the sake of Christ; and that their remaining infirmities are covered by his passion and death; and who also earnestly desire to have their faith more and more strengthened, and their lives more holy; but hypocrites and such as turn not to God with sincere hearts eat and drink judgment to themselves. (1 Cor. 10:19–22; 1 Cor. 11:28)

No; for by this the covenant of God would be profaned, and his wrath kindled against the whole congregation; therefore it is the duty of the Christian Church, according to the appointment of Christ and his apostles, to exclude such persons, by the keys of the kingdom of heaven, till they show amendment of life. (1 Cor. 11:20; Ps. 50:16; Isa. 1:11–15)

The preaching of the holy gospel and Christian discipline, or excommunication out of the Christian church; by these two, the kingdom of heaven is opened to believers and shut against unbelievers. (Matt. 16:19; John 20:23)

Thus: when according to the command of Christ it is declared and publicly testified to all and every believer that, whenever they receive the promise of the gospel by a true faith, all their sins are really forgiven them of God for the sake of Christ's merits; and on the contrary, when it is declared and testified to all unbelievers and such as do not sincerely repent, that they stand exposed to the wrath of God and eternal condemnation, so long as they are unconverted: according to this testimony of the gospel, God will judge them both in this, and in the life to come. (John 3:18; John 3:36; Rom. 10:9)

Thus: when according to the command of Christ those who, under the name of Christians, maintain doctrines or practices inconsistent therewith, and will not, after having been often brotherly admonished, renounce their errors and wicked course of life, are complained of to the Church or to those who are appointed by the Church for that purpose; and if they despise their admonition, are by them forbidden the use of the sacraments; whereby they are excluded from the Christian congregation, and by God himself from the kingdom of Christ; and when they promise and show real amendment, are again received as members of Christ and his church. (Matt. 18:15–18; 1 Cor. 5:3–5; 2 Cor. 2:6–11)

Because Christ, having redeemed and delivered us by his blood, also renews us by his Holy Spirit after his own image; that so we may testify by the whole of our conduct our gratitude to God for his blessings, and that he may be praised by us; also, that every one of us may be assured in himself of his faith by the fruits thereof; and further, that by our godly conversation others may be gained to Christ. (Rom. 6:13; Matt. 5:16; 2 Pet. 1:10)

By no means; for the holy Scripture says that no unchaste person, idolater, adulterer, thief, covetous man, drunkard, slanderer, robber, or any such like, shall inherit the kingdom of God. (1 Cor. 6:9–10; Gal. 5:19–21; Eph. 5:5–6)

In two things: in the mortification of the old, and the quickening of the new man. (Rom. 6:6; Eph. 4:22–24; Col. 3:5–10)

It is a sincere sorrow of heart that we have provoked God by our sins; and more and more to hate and flee from them. (Joel 2:13; 2 Cor. 7:10; Rom. 8:13)

It is a sincere joy of heart in God, through Christ, and with love and delight to live according to the will of God in all good works. (Rom. 5:1; Rom. 14:17; Gal. 2:20)

Only those which proceed from a true faith, are performed according to the law of God, and to his glory; and not such as are founded on our imaginations, or the institutions of men. (John 15:5; 1 Cor. 10:31; Deut. 12:32)

God spake all these words, saying: I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. 1. Thou shalt have no other gods before me. 2. Thou shalt not make unto thee any graven image. 3. Thou shalt not take the name of the LORD thy God in vain. 4. Remember the sabbath day, to keep it holy. 5. Honour thy father and thy mother. 6. Thou shalt not kill. 7. Thou shalt not commit adultery. 8. Thou shalt not steal. 9. Thou shalt not bear false witness against thy neighbour. 10. Thou shalt not covet. (Exod. 20:1–17; Deut. 5:6–21)

Into two tables, the first of which teaches us what we owe to God; the second, what we owe to our neighbour. (Matt. 22:37–40)

That I, as sincerely as I desire the salvation of my own soul, avoid and flee from all idolatry, sorcery, soothsaying, superstition, invocation of saints, or any other creatures; and learn rightly to know the only true God; trust in him alone, with humility and patience submit to him; expect all good things from him only; love, fear, and glorify him with my whole heart; so that I renounce and forsake all creatures rather than do the least thing against his will. (1 Cor. 10:7; Matt. 4:10; Deut. 6:5)

Idolatry is entertaining or inventing something else on which to place our trust instead of, or beside, the one true God who has manifested himself in his Word. (Eph. 5:5; 1 Chron. 16:26; Phil. 3:19; Gal. 4:8)

That we in nowise represent God by images, nor worship him in any other way than he has commanded in his Word. (Deut. 4:15–19; Isa. 40:18; John 4:24)

God neither can nor may be represented by any means; but as to creatures, though they may be represented, yet God forbids to make or have any resemblance of them, either in order to worship them, or to serve God by them. (Exod. 20:4–5; Acts 17:29)

No; for we must not pretend to be wiser than God, who will have his people taught not by dumb images but by the lively preaching of his Word. (Rom. 10:14–15; 2 Tim. 3:16–17; 1 Pet. 2:2)

That we must not by cursing or by false swearing, nor yet by unnecessary oaths, profane or abuse the name of God; nor by silence or connivance be partakers of these horrible sins in others; and, briefly, that we use the holy name of God no otherwise than with fear and reverence, so that he may be rightly confessed and worshipped by us, and be glorified in all our words and works. (Lev. 19:12; Matt. 5:37; Jas. 5:12)

Yes, truly; for no sin is greater or more provoking to God than the profaning of his name; and therefore he has commanded it to be punished with death. (Lev. 24:16; Prov. 29:24)

Yes; when the magistrate demands it of his subjects, or when necessity requires it, in order to maintain and promote fidelity and truth to the glory of God and for our neighbour's good: for such an oath is grounded in God's Word, and therefore was justly used by the saints of the Old and New Testament. (Deut. 6:13; Heb. 6:16; Isa. 65:16)

No; for a lawful oath is a calling upon God, as the only one who knows the heart, that he will bear witness to the truth, and punish me if I swear falsely; which honour is due to no creature. (Rom. 9:1; 2 Cor. 1:23; Matt. 5:34–37)

In the first place, God wills that the ministry of the gospel and the schools be maintained; and that I, especially on the Sabbath, that is, on the day of rest, diligently frequent the church of God to hear his Word, to use the sacraments, to call publicly upon the Lord, and contribute to the relief of the poor as becomes a Christian. In the second place, that all the days of my life I cease from my evil works, and yield myself to the Lord to work by his Holy Spirit in me: and thus begin in this life the eternal Sabbath. (Tit. 1:5; 2 Tim. 2:2; Deut. 6:4–9; Isa. 66:23; Heb. 4:9–11)

That I show all honour, love, and fidelity to my father and mother, and to all in authority over me; that I submit myself with due obedience to all their good instruction and correction; and also that I bear patiently with their infirmities and shortcomings, since it is God's will to govern us by their hand. (Eph. 6:1–2; Rom. 13:1; Prov. 23:22)

That neither in thoughts, nor words, nor gestures, much less in deeds, I dishonour, hate, wound, or kill my neighbour, by myself or by another; but that I lay aside all desire of revenge; also that I hurt not myself, nor wilfully expose myself to any danger. Wherefore also the magistrate is armed with the sword, to prevent murder. (Rom. 12:19; Matt. 5:21–22; Rom. 13:4)

In forbidding murder, God teaches us that he abhors the causes thereof, such as envy, hatred, anger, and desire of revenge; and that he accounts all these as murder. (1 John 3:15; Jas. 2:11)

No; for when God forbids envy, hatred, and anger, he commands us to love our neighbour as ourselves; to show patience, peace, meekness, mercy, and all kindness towards him, and prevent his hurt as much as in us lies; and that we do good even to our enemies. (Rom. 12:20; Matt. 5:44–45; Luke 6:36)

That all unchastity is condemned of God, and that therefore we must with all our hearts detest the same, and live chastely and temperately, whether in holy wedlock or in single life. (Heb. 13:4; 1 Cor. 6:18–20; 1 Thess. 4:3–5)

Since both our body and soul are temples of the Holy Ghost, he commands us to preserve them pure and holy; therefore he forbids all unchaste actions, gestures, words, thoughts, desires, and whatever can entice men thereto. (Eph. 5:3–4; Matt. 5:28; 1 Cor. 15:33)

God forbids not only those thefts and robberies which are punished by the magistrate; but he views as theft all wicked tricks and devices, whereby we design to appropriate to ourselves the goods which belong to our neighbour; whether it be by force, or under the appearance of right, as by unjust weights, ells, measures, fraudulent merchandise, false coins, usury, or by any other way forbidden by God; as also all covetousness and abuse and waste of his gifts. (1 Cor. 6:10; Prov. 11:1; Ezek. 45:9–10; Luke 3:14)

That I promote the advantage of my neighbour in every instance I can or may; and deal with him as I desire to be dealt with by others; further also that I faithfully labour, so that I may be able to relieve the needy. (Matt. 7:12; Eph. 4:28; Gal. 6:10)

That I bear false witness against no man, nor falsify any man's words; that I be no backbiter, nor slanderer; that I do not judge, nor join in condemning any man rashly or unheard; but that I avoid all sorts of lies and deceit as the proper works of the devil, unless I would bring down upon me the heavy wrath of God; likewise, that in judgment and all other dealings I love the truth, speak it uprightly and confess it; also that I defend and promote, as much as I am able, the honour and good character of my neighbour. (Prov. 19:5; John 8:44; 1 Pet. 3:8)

That even the smallest inclination or thought contrary to any of God's commandments shall never arise in our hearts; but that at all times we hate all sin with our whole heart, and delight in all righteousness. (Rom. 7:7; Ps. 19:14)

No; but even the holiest men, while in this life, have only a small beginning of this obedience; yet so that with a sincere resolution they begin to live not only according to some, but all the commandments of God. (Eccl. 7:20; Rom. 7:14–15; 1 Cor. 13:9)

First, that throughout our life we may more and more become acquainted with our sinful nature, and thus become the more earnest in seeking the remission of sin and righteousness in Christ; likewise, that we constantly endeavour and pray to God for the grace of the Holy Spirit, that we may become more and more conformable to the image of God, till we arrive at the perfection proposed to us, in a life to come. (Rom. 3:20; Ps. 32:5; 1 John 1:9; 2 Cor. 3:18)

Because it is the chief part of thankfulness which God requires of us; and also, because God will give his grace and Holy Spirit to those only who with sincere desires continually ask them of him, and are thankful for them. (Ps. 50:14–15; Luke 11:13; Matt. 7:7–8)

First, that we from the heart pray to the one true God only, who has manifested himself in his Word, for all things he has commanded us to ask of him. Second, that we rightly and thoroughly know our need and misery, that so we may deeply humble ourselves in the presence of his divine majesty. Third, that we be firmly assured that, notwithstanding our unworthiness, he will, for the sake of Christ our Lord, certainly hear our prayer, as he has promised us in his Word. (John 4:24; Rom. 8:26; Jas. 1:6; John 14:13–14)

All things necessary for soul and body, which Christ our Lord has comprised in the prayer he himself has taught us. (Jas. 1:17; Matt. 6:33)

Our Father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: for thine is the kingdom, and the power, and the glory, forever. Amen. (Matt. 6:9–13; Luke 11:2–4)

That immediately, in the very beginning of our prayer, he might excite in us a childlike reverence for and confidence in God, which are to be the foundation of our prayer; namely, that God is become our Father through Christ, and will much less deny us what we ask of him in faith than our parents will refuse us earthly things. (Matt. 7:9–11; Luke 11:11–13; Rom. 8:15)

That we, first of all, rightly know and acknowledge thee, and sanctify, glorify, and praise thee in all thy works, in which thy power, goodness, justice, mercy, and truth shine forth; and further also, that we so order and direct our whole lives, our thoughts, words, and actions, that thy name may never be blasphemed but honoured and praised on our account. (Ps. 119:137; Matt. 5:16; Ps. 71:8)

Rule us so by thy Word and Spirit, that we may submit ourselves more and more to thee; preserve and increase thy Church; destroy the works of the devil, and all violence which would exalt itself against thee; and also all wicked counsels devised against thy holy Word; till the full perfection of thy kingdom take place, wherein thou shalt be all in all. (Matt. 6:33; Ps. 51:18; Rev. 22:17; 1 John 3:8)

Grant that we and all men may renounce our own will, and without murmuring obey thy will, which is only good; that every one may attend to, and perform the duties of his station and calling, as willingly and faithfully as the angels do in heaven. (Rom. 12:2; Luke 22:42; 1 Cor. 7:24; Titus 2:5)

Be pleased to provide for all our bodily need; that we may thereby acknowledge that thou art the only fountain of all good, and that neither our care and industry, nor thy gifts, can profit us without thy blessing; and therefore that we may withdraw our trust from all creatures, and place it alone in thee. (Ps. 104:27–28; Matt. 6:25–26; Acts 14:17)

Be pleased, for the sake of Christ's blood, not to impute to us poor sinners our transgressions, nor that depravity which always cleaves to us; even as we feel this evidence of thy grace in us, that it is our firm resolution from the heart to forgive our neighbour. (Ps. 51:1; Matt. 6:14–15; 1 John 2:1–2)

Since we are so weak in ourselves that we cannot stand a moment; and besides this, since our mortal enemies, the devil, the world, and our own flesh, cease not to assault us, do thou therefore preserve and strengthen us by the power of thy Holy Spirit, that we may not be overcome in this spiritual warfare, but constantly and strenuously may resist our foes, till at last we obtain a complete victory. (Ps. 103:14; 1 Cor. 10:13; Eph. 6:11; Rom. 7:23)

We have added this, not only that we may confirm and strengthen our request, but also because this is the proper foundation of our prayer: that we expect all things from God alone, since he has both the dominion and the power to give us all good, and all the glory is due to him. (Rom. 10:11–13; Ps. 115:1; 2 Pet. 2:9)

For thine is the kingdom, and the power, and the glory, forever. That is, all these we ask of thee, because thou, being our King and Almighty, art both willing and able to give us all good, and all this for the glory of thy name and not of ourselves. (Rom. 10:11–13; Ps. 115:1)

Amen signifies, it shall truly and certainly be; for my prayer is more certainly heard of God than I feel in my heart that I desire these things of him. (Isa. 65:24; 2 Cor. 1:20; Rev. 22:20)