Book Summary
The Westminster Confession of Faith is a foundational document in Reformed Christianity, crafted in 1646 by the Westminster Assembly during the tumultuous period of the English Civil War. Commissioned to reform the Church of England, the Assembly produced this Confession as a systematic exposition of Christian doctrine, which has since become a defining text for Presbyterian and Reformed traditions across the globe.
Historical Context
The Westminster Assembly convened in 1643 amid political and religious upheaval, tasked with restructuring the Church of England’s doctrine and governance. The resulting Confession, completed in 1646, reflects the theological rigor and biblical fidelity of the Reformed tradition, cementing its place as a cornerstone of Protestant theology.
Core Themes and Structure
The Confession is organized into 33 chapters, each addressing a key aspect of Christian belief and practice. Below is an overview of its primary themes:
The Authority of Scripture
The Confession opens with a robust defense of the Bible’s authority, declaring it the inspired, infallible Word of God and the sole rule for faith and life. A notable statement asserts, “The whole counsel of God concerning all things necessary for His own glory, man's salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture” (Chapter 1). This principle anchors the entire document.
The Nature of God
The text then explores the attributes of God, affirming the doctrine of the Trinity—one God in three persons: Father, Son, and Holy Spirit. It describes God as sovereign, eternal, omniscient, omnipotent, and holy, governing all creation through His providence. The Confession also addresses God’s decrees and the creation of the world, setting the stage for humanity’s relationship with Him.
The Fall and Human Depravity
The fall of man is a pivotal doctrine, explaining how Adam’s disobedience introduced sin and death into the world, corrupting all humanity. This total depravity underscores the need for divine redemption, as humans are incapable of saving themselves.
The Covenant of Grace
Central to the Confession is the covenant of grace, God’s merciful plan to redeem His people through Jesus Christ. As the mediator, Christ’s life, death, and resurrection secure salvation for the elect. The Confession elaborates on related doctrines:
- Effectual Calling: God’s irresistible call to the elect.
- Justification: Forgiveness of sins and declaration of righteousness by faith alone.
- Adoption: Believers’ status as God’s children.
- Sanctification: The process of growing in holiness.
- Perseverance of the Saints: Assurance that true believers will endure in faith.
The Church and Sacraments
The Confession defines the church as the body of Christ, comprising all true believers. It advocates a Presbyterian form of church government, with elders overseeing congregations and higher courts for accountability. Two sacraments are recognized—baptism and the Lord’s Supper—as signs and seals of God’s grace.
Christian Liberty and Worship
The doctrine of Christian liberty frees believers from the ceremonial law while binding them to God’s moral law, summarized in the Ten Commandments. In worship, the Confession upholds the regulative principle, insisting that only what Scripture prescribes is permissible.
The Civil Magistrate
The Confession assigns the civil magistrate a God-ordained role to uphold justice and peace, while cautioning against interference in ecclesiastical matters.
Influence and Legacy
The Westminster Confession of Faith has profoundly shaped Protestant Christianity. Adopted by numerous denominations, it has influenced theological education, church governance, and Christian practice for over three centuries. Its clarity and depth continue to make it a vital resource for understanding Reformed theology.
Westminster Confession of Faith
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Chapter #1: Of the Holy Scriptures
1. Even though nature and the works of creation and providence show God's goodness, wisdom, and power so clearly that people have no excuse (Rom. 2:14-15; Rom. 1:19-20; Ps. 19:1-3; Rom. 1:32; Rom. 2:1), they are not enough to give the knowledge of God and His will that is necessary for salvation (1 Cor. 1:21; 1 Cor. 2:13-14). So, God chose to reveal Himself and His will to His Church at different times and in various ways (Heb. 1:1). Later, to better preserve and spread the truth, and to firmly establish and comfort the Church against human corruption, Satan's malice, and the world's challenges, He committed these revelations entirely to writing (Prov. 22:19-21; Luke 1:3-4; Rom. 15:4; Matt. 4:4, 7, 10; Isa. 8:19-20). This makes the Holy Scripture very necessary (2 Tim. 3:15; 2 Pet. 1:19), as the earlier ways of God revealing His will to His people have now ended (Heb. 1:1-2).
2. The term Holy Scripture, or the written Word of God, includes all the books of the Old and New Testament, which are as follows:
Of the Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi
Of the New Testament: Gospels according to: Matthew, Mark, Luke, John Acts of the Apostles Epistles to: Romans, I Corinthians, II Corinthians, Galatians, Ephesians, Philippians, Colossians, I Thessalonians, II Thessalonians, I Timothy, II Timothy, Titus, Philemon, Hebrews, James, I Peter, II Peter, I John, II John, III John, Jude The Revelation
All of these are inspired by God to be the guide for what we believe and how we live (Luke 16:29, 31; Eph. 2:20; Rev. 22:18-19; 2 Tim. 3:16).
3. The books commonly called the Apocrypha are not divinely inspired and are not part of the official Bible. Therefore, they have no authority in the Church of God and should not be approved or used any differently than other human writings (Luke 24:27; Luke 24:44; Rom. 3:2; 2 Pet. 1:21).
4. The authority of the Holy Scripture, which is why it should be believed and followed, does not depend on the testimony of any person or Church. It relies entirely on God, who is truth itself, as its author. Therefore, it should be accepted because it is the Word of God (2 Pet. 1:19; 2 Pet. 1:21; 2 Tim. 3:16; 1 John 5:9; 1 Thess. 2:13).
5. We might be encouraged by the Church's testimony to hold the Holy Scripture in high regard and respect (1 Tim. 3:15). The heavenly nature of its content, the power of its teachings, the majesty of its style, the agreement of all its parts, and its main purpose (which is to give all glory to God), along with its complete revelation of the only way for human salvation and its many other unmatched qualities, all serve as strong evidence that it is the Word of God. However, our complete conviction and assurance of its infallible truth and divine authority come from the inner work of the Holy Spirit, who confirms this truth by and with the Word in our hearts (1 John 2:20; 1 John 2:27; John 16:13-14; 1 Cor. 2:10-12; Isa. 59:21).
6. Everything God wants us to know for His glory, our salvation, faith, and life is clearly stated in the Bible, or can be deduced from it. We should not add anything to it, whether through new spiritual revelations or human traditions (2 Tim. 3:15-17; Gal. 1:8-9; 2 Thess. 2:2). However, we recognize that the Holy Spirit's inner guidance is necessary to truly understand the salvation truths revealed in the Bible (John 6:45; 1 Cor. 2:9-12). There are also certain details about worship and church governance, which are similar to everyday human activities and societies, that should be guided by natural reason and Christian wisdom, following the general rules of the Word, which should always be followed (1 Cor. 14:26; 1 Cor. 14:40).
7. Not everything in Scripture is equally clear or easy to understand for everyone (2 Pet. 3:16). However, the things that are necessary to know, believe, and follow for salvation are clearly explained somewhere in Scripture. This means that both educated and uneducated people can gain a sufficient understanding of them by using ordinary means (Ps. 119:105; Ps. 119:130).
8. The Old Testament was written in Hebrew (the language of God's people long ago), and the New Testament was written in Greek (the most widely known language at the time it was written). Both were directly inspired by God and have been kept pure throughout history by His special care, making them authentic (Matt. 5:18). Therefore, in all religious disputes, the Church should ultimately refer to them (Isa. 8:20; Acts 15:15; John 5:39; John 5:46). However, since not everyone knows these original languages, and all God's people have the right to access the Scriptures and are commanded to read and study them with reverence (John 5:39), the Scriptures should be translated into the common language of every nation they reach (1 Cor. 14:6; 1 Cor. 14:9; 1 Cor. 14:11-12; 1 Cor. 14:24; 1 Cor. 14:27-28). This way, the Word of God can dwell richly in everyone, allowing them to worship Him in a way that pleases Him (Col. 3:16), and through the patience and comfort found in the Scriptures, they may have hope (Rom. 15:4).
9. The perfect way to understand Scripture is by using Scripture itself. So, when there's a question about the true and complete meaning of any Scripture (which has one clear meaning), we should look at other parts of Scripture that explain it more clearly (2 Pet. 1:20-21; Acts 15:15-16).
10. The highest authority for deciding all religious disagreements, evaluating decisions of church councils, opinions of early writers, teachings of individuals, and personal beliefs, is the Holy Spirit speaking through the Scriptures (Matt. 22:29, 31; Eph. 2:20; Acts 28:25).
Chapter #2: Of God, and the Holy Trinity
1. There is only one living and true God (Deut. 6:4; 1 Cor. 8:4, 6). He is infinite in being and perfection (Job 11:7-9; Job 26:14), a pure spirit (John 4:24), invisible (1 Tim. 1:17), without a body, parts (Deut. 4:15-16; John 4:24; Luke 24:39), or passions (Acts 14:11, 15). He does not change (James 1:17; Mal. 3:6), is immense (1 Kings 8:27; Jer. 23:23-24), eternal (Ps. 90:2; 1 Tim. 1:17), and beyond understanding (Ps. 145:3). He is all-powerful (Gen. 17:1; Rev. 4:8), most wise (Rom. 16:27), most holy (Isa. 6:3; Rev. 4:8), most free (Ps. 115:3), and most absolute (Exod. 3:14). He works everything according to His own unchanging and righteous will (Eph. 1:11) for His own glory (Prov. 16:4; Rom. 11:36). He is most loving (1 John 4:8, 16), gracious, merciful, patient, full of goodness and truth, forgiving wrongdoing, transgression, and sin (Exod. 34:6-7). He rewards those who diligently seek Him (Heb. 11:6) and is also most just and terrible in His judgments (Neh. 9:32-33), hating all sin (Ps. 5:5-6), and will not leave the guilty unpunished (Nahum 1:2-3; Exod. 34:7).
2. God has all life (John 5:26), glory (Acts 7:2), goodness (Psalm 119:68), and blessedness (1 Tim. 6:15; Rom. 9:5) in and of Himself. He is completely self-sufficient and doesn't need anything from the creatures He has made (Acts 17:24-25), nor does He gain any glory from them (Job 22:2-3). Instead, He shows His own glory in, by, to, and through them. He is the only source of all being, and everything exists because of Him, through Him, and for Him (Rom. 11:36). He has complete control over everything and can do whatever He wants with them, for them, or to them (Rev. 4:11; 1 Tim. 6:15; Dan. 4:25, 35). Everything is open and clear to Him (Heb. 4:13); His knowledge is limitless, perfect, and not dependent on His creation (Rom. 11:33-34; Psalm 147:5), so nothing is uncertain or unexpected to Him (Acts 15:18; Ezek. 11:5). He is perfectly holy in all His plans, actions, and commands (Psalm 145:17). Angels, humans, and every other creature owe Him whatever worship, service, or obedience He requires from them (Rev. 5:12-14).
3. In the unity of the Godhead, there are three persons who share the same substance, power, and eternity: God the Father, God the Son, and God the Holy Spirit (1 John 5:7; Matt. 3:16-17; Matt. 28:19; 2 Cor. 13:14). The Father is not from anyone, neither begotten nor proceeding; the Son is eternally begotten of the Father (John 1:14; John 1:18); the Holy Spirit eternally proceeds from the Father and the Son (John 15:26; Gal. 4:6).
Chapter #3: Of God's Eternal Plan
1. God, from all eternity, by His most wise and holy plan, freely and unchangeably decided everything that happens (Eph. 1:11; Rom. 11:33; Heb. 6:17; Rom. 9:15; Rom. 9:18). Yet, in doing so, God is not the author of sin (Jas. 1:13; Jas. 1:17; 1 John 1:5), nor is anyone's free will violated, nor is the freedom or unpredictability of secondary causes removed, but rather supported (Acts 2:23; Matt. 17:12; Acts 4:27-28; John 19:11; Prov. 16:33).
2. Even though God knows everything that could happen under any possible circumstances (Acts 15:18; 1 Sam. 23:11-12; Matt. 11:21, 23), He has not decided anything just because He knew it would happen in the future or because it would happen under certain conditions (Rom. 9:11, 13, 16, 18).
3. By God's decision, to show His glory, some people and angels (1 Tim. 5:21; Matt. 25:41) are chosen for eternal life, and others are destined for eternal death (Rom. 9:22-23; Eph. 1:5-6; Prov. 16:4).
4. These angels and people, who are predestined and chosen beforehand, are specifically and unchangeably planned. Their number is so fixed and definite that it cannot be increased or decreased (2 Tim. 2:19; John 13:18).
5. God chose certain people for eternal life before the world was created. This choice was based on His eternal and unchanging plan, and His secret counsel and good pleasure, through Christ, for everlasting glory (Eph. 1:4, 9, 11; Rom. 8:30; 2 Tim. 1:9; 1 Thess. 5:9). He did this out of His free grace and love, not because He foresaw their faith, good works, perseverance, or anything else in them as conditions or reasons for His choice (Rom. 9:11, 13, 16; Eph. 1:4, 9). This was all done to praise His glorious grace (Eph. 1:6, 12).
6. Just as God has chosen certain people for glory, He has also, by His eternal and completely free will, planned all the ways to achieve it (1 Pet. 1:2; Eph. 1:4-5; Eph. 2:10; 2 Thess. 2:13). Therefore, those who are chosen, even though they have sinned through Adam, are redeemed by Christ (1 Thess. 5:9-10; Titus 2:14). They are effectively called to have faith in Christ by His Spirit at the right time, are justified, adopted, and sanctified (Rom. 8:30; Eph. 1:5; 2 Thess. 2:13), and are kept safe by His power, through faith, for salvation (1 Pet. 1:5). No others are redeemed by Christ, effectively called, justified, adopted, sanctified, and saved, except for the chosen ones (John 17:9; Rom. 8:28-39; John 6:64-65; John 10:26; John 8:47; 1 John 2:19).
7. God decided, according to His own mysterious plan, to either show mercy or withhold it from the rest of humanity as He wished. This was done to demonstrate His sovereign power over His creations. He chose to overlook some and destined them to dishonor and anger because of their sin, highlighting His glorious justice (Matt. 11:25-26; Rom. 9:17-18, 21-22; 2 Tim. 2:19-20; Jude 4; 1 Pet. 2:8).
8. The teaching of this deep mystery of predestination should be approached with special wisdom and care (Rom. 9:20; Rom. 11:33; Deut. 29:29). By focusing on God's will as revealed in His Word and obeying it, people can be sure of their eternal election through the certainty of their effectual calling (2 Pet. 1:10). This teaching should lead to praise, reverence, and admiration of God (Eph. 1:6; Rom. 11:33), as well as humility, diligence, and great comfort for all who sincerely follow the Gospel (Rom. 11:5-6, 20; 2 Pet. 1:10; Rom. 8:33; Luke 10:20).
Chapter #4: Of Creation
1. God the Father, Son, and Holy Spirit decided (Heb. 1:2; John 1:2-3; Gen. 1:2; Job 26:13; Job 33:4) to show the glory of His eternal power, wisdom, and goodness (Rom. 1:20; Jer. 10:12; Ps. 104:24; Ps. 33:5-6) by creating the world and everything in it, both visible and invisible, out of nothing at the beginning. He did this in six days, and everything was very good (Gen. 1; Heb. 11:3; Col. 1:16; Acts 17:24).
2. After God made all other creatures, He created humans, male and female (Gen. 1:27), with reasonable and immortal souls (Gen. 2:7; Eccl. 12:7; Luke 23:43; Matt. 10:28). They were given knowledge, righteousness, and true holiness, reflecting His own image (Gen. 1:26; Col. 3:10; Eph. 4:24). They had God's law written in their hearts (Rom. 2:14-15) and the ability to follow it (Eccl. 7:29), but they also had the possibility of disobeying, as they had the freedom of their own will, which could change (Gen. 3:6; Eccl. 7:29). Besides this law in their hearts, they were given a command not to eat from the tree of the knowledge of good and evil (Gen. 2:17; Gen. 3:8-11, 23). As long as they obeyed, they enjoyed a happy relationship with God and had control over the creatures (Gen. 1:26, 28).
Chapter #5: Of Providence
1. God, the great Creator of everything, supports (Heb. 1:3), guides, arranges, and controls all creatures, actions, and things (Dan. 4:34-35; Ps. 135:6; Acts 17:25-28; Job 38-41), from the greatest to the smallest (Matt. 10:29-31), by His most wise and holy providence (Prov. 15:3; Ps. 104:24; Ps. 145:17). He does this according to His perfect foreknowledge (Acts 15:8; Ps. 94:8-11) and the free and unchanging plan of His own will (Eph. 1:11; Ps. 33:10-11), for the praise of the glory of His wisdom, power, justice, goodness, and mercy (Isa. 63:14; Eph. 3:10; Rom. 9:17; Gen. 45:7; Ps. 145:7).
2. Even though everything happens unchangeably and certainly because of God's foreknowledge and plan, the first Cause (Acts 2:23), He still arranges them to occur according to the nature of secondary causes, whether they happen necessarily, freely, or by chance (Gen. 8:22; Jer. 31:35; Exod. 21:13; Deut. 19:5; 1 Kings 22:28, 34; Isa. 10:6-7).
3. God usually uses natural methods to achieve His purposes (Acts 27:31, 44; Isa. 55:10-11; Hos. 2:21-22). However, He is free to act without these methods (Hos. 1:7; Matt. 4:4; Job 34:10), beyond them (Rom. 4:19-21), and even against them (2 Kings 6:6; Dan. 3:27), whenever He chooses.
4. God's almighty power, mysterious wisdom, and endless goodness are shown in His control over everything, including the first sin and all other sins of angels and people (Rom. 11:32-34; 2 Sam. 24:1; 1 Chr. 21:1; 1 Ki. 22:22-23; 1 Chr. 10:4, 13-14; 2 Sam. 16:10; Acts 2:23; Acts 4:27-28). This control is not just allowing things to happen (Acts 14:16), but involves wisely and powerfully setting limits (Psa. 76:10; 2 Ki. 19:28), and arranging and managing them for His own holy purposes (Gen. 50:20; Isa. 10:6-7, 12). However, the sinfulness comes only from the creature, not from God, who is completely holy and righteous and cannot be the author or supporter of sin (James 1:13-14, 17; 1 John 2:16; Psa. 50:21).
5. The all-wise, righteous, and gracious God often allows His own children to face various temptations and the corruption of their own hearts for a time. This can be to discipline them for past sins or to reveal the hidden strength of corruption and deceitfulness in their hearts, so they may be humbled (2 Chr. 32:25-26, 31; 2 Sam. 24:1). It also serves to bring them to rely more closely and consistently on Him for support and to make them more vigilant against future temptations and sins, as well as for other just and holy reasons (2 Cor. 12:7-9; Ps. 73; Ps. 77:1-12; Mark 14:66-72; John 21:15-17).
6. For those wicked and ungodly people whom God, as a fair Judge, blinds and hardens because of their past sins (Rom. 1:24, 26, 28; Rom. 11:7-8), He not only withholds His grace that could have enlightened their minds and touched their hearts (Deut. 29:4), but sometimes also takes away the gifts they had (Matt. 13:12; Matt. 25:29). He exposes them to situations that their own corruption turns into opportunities for sin (Deut. 2:30; 2 Kings 8:12-13), and He lets them follow their own desires, the temptations of the world, and the power of Satan (Ps. 81:11-12; 2 Thess. 2:10-11). As a result, they become even more hardened, even when God uses the same means to soften others (Exod. 7:3; Exod. 8:15, 32; 2 Cor. 2:15-16; Isa. 8:14; 1 Pet. 2:7-8; Isa. 6:9-10; Acts 28:26-27).
7. God's providence generally extends to all creatures, but in a very special way, He takes care of His Church and arranges everything for its good (1 Tim. 4:10; Amos 9:8-9; Rom. 8:28; Isa. 43:3-5, 14).
Chapter #5: Of the Fall of Man, of Sin, and Its Punishment
1. Our first parents, tempted by the deceit and temptation of Satan, sinned by eating the forbidden fruit (Gen. 3:13; 2 Cor. 11:3). God allowed this sin, according to His wise and holy plan, intending to use it for His own glory (Rom. 11:32).
2. Because of this sin, they lost their original righteousness and their relationship with God (Gen. 3:6-8; Eccl. 7:29; Rom. 3:23). They became spiritually dead in sin (Gen. 2:17; Eph. 2:1) and completely corrupted in every part of their soul and body (Titus 1:15; Gen. 6:5; Jer. 17:9; Rom. 3:10-18).
3. Since they are the ancestors of all humanity, the guilt of this sin was passed on to everyone (Gen. 1:27-28; Gen. 2:16-17; Acts 17:26; Rom. 5:12, 15-19; 1 Cor. 15:21-22, 45, 49). The same spiritual death and corrupted nature were also passed down to all their descendants through natural birth (Ps. 51:5; Gen. 5:3; Job 14:4; Job 15:14).
4. Because of this original corruption, we are completely unwilling, unable, and opposed to all good things (Rom. 5:6; Rom. 8:7; Rom. 7:18; Col. 1:21), and entirely inclined towards all evil (Gen. 6:5; Gen. 8:21; Rom. 3:10-12). From this state come all actual sins (James 1:14-15; Eph. 2:2-3; Matt. 15:19).
5. This corruption of our nature stays with us throughout our lives, even in those who are born again (1 John 1:8-10; Rom. 7:14, 17-18, 23; James 3:2; Prov. 20:9; Eccles. 7:20). Although it is forgiven and subdued through Christ, both the corruption itself and all its actions are truly and properly sin (Rom. 7:5, 7-8, 25; Gal. 5:17).
6. Every sin, whether it's the sin we inherit or the sins we commit, breaks God's righteous law and goes against it (1 John 3:4). By its nature, sin makes the sinner guilty (Rom. 2:15; 3:9, 19), which means they are subject to God's anger (Eph. 2:3) and the curse of the law (Gal. 3:10). This makes them liable to death (Rom. 6:23) and all kinds of suffering—spiritual (Eph. 4:18), temporary (Rom. 8:20; Lam. 3:39), and eternal (Matt. 25:41; 2 Thess. 1:9).
Chapter #6: Of God's Covenant with Man
1. The gap between God and His creations is so vast that, even though intelligent beings owe Him obedience as their Creator, they could never truly enjoy Him as their ultimate happiness and reward unless God chose to graciously reach out to them. He has done this by establishing a covenant (Isa. 40:13-17; Job 9:32-33; 1 Sam. 2:25; Ps. 113:5-6; Ps. 100:2-3; Job 22:2-3; Job 35:7-8; Luke 17:10; Acts 17:24-25).
2. The first agreement made with man was a covenant of works (Gal. 3:12), where life was promised to Adam and, through him, to his descendants (Rom. 10:5; Rom. 5:12-20), based on the condition of perfect and personal obedience (Gen. 2:17; Gal. 3:10).
3. When man fell, he made himself unable to gain life through that first covenant. So, God was pleased to create a second one (Gal. 3:21; Rom. 8:3; Rom. 3:20-21; Gen. 3:15; Isa. 42:6), commonly known as the covenant of grace. In this covenant, God freely offers sinners life and salvation through Jesus Christ. He requires them to have faith in Him to be saved (Mark 16:15-16; John 3:16; Rom. 10:6, 9; Gal. 3:11). God also promises to give His Holy Spirit to all those chosen for eternal life, making them willing and able to believe (Ezek. 36:26-27; John 6:44-45).
4. This covenant of grace is often called a testament in the Bible, referring to the death of Jesus Christ, the one who made the testament, and to the eternal inheritance and everything included in it that is given to us (Heb. 9:15-17; Heb. 7:22; Luke 22:20; 1 Cor. 11:25).
5. This covenant was managed differently during the time of the law and the time of the gospel (2 Cor. 3:6-9). Under the law, it was managed through promises, prophecies, sacrifices, circumcision, the Passover lamb, and other symbols and rules given to the Jewish people, all pointing to Christ who was to come (Heb. 8-10; Rom. 4:11; Col. 2:11-12; 1 Cor. 5:7). These were, at that time, sufficient and effective, through the work of the Spirit, to teach and strengthen the chosen ones in faith in the promised Messiah (1 Cor. 10:1-4; Heb. 11:13; John 8:56), by whom they received full forgiveness of sins and eternal salvation, and it is called the Old Testament (Gal. 3:7-9, 14).
6. In the time of the gospel, when Christ, the essence, was revealed (Col. 2:17), the ways this covenant is shared are through preaching the Word and administering the sacraments of Baptism and the Lord’s Supper (Matt. 28:19-20; 1 Cor. 11:23-25). Although these are fewer in number and done with more simplicity and less outward splendor, they are presented with greater fullness, clarity, and spiritual power (Heb. 12:22-27; Jer. 31:33-34) to all nations, both Jews and Gentiles (Matt. 28:19; Eph. 2:15-19), and are called the New Testament (Luke 22:20). Therefore, there are not two different covenants of grace in essence, but one and the same, under different forms (Gal. 3:14, 16; Acts 15:11; Rom. 3:21-23, 30; Ps. 32:1; Rom. 4:3, 6, 16-17, 23-24; Heb. 13:8).