Westminster Larger Catechism
Q. 1.
What is the chief and highest end of man?
A. Man's chief and highest end is to glorify God, and fully to enjoy
him forever.
Q. 2. How
doth it appear that there is a God?
A. The very light of nature in man, and the works of God, declare
plainly that there is a God; but his word and Spirit only do
sufficiently and effectually reveal him unto men for their
salvation.
Q. 3.
What is the Word of God?
A. The holy Scriptures of the Old and New Testament are the Word of
God, the only rule of faith and obedience.
Q. 4. How
doth it appear that the Scriptures are the Word of God?
A. The Scriptures manifest themselves to be the Word of God, by
their majesty and purity; by the consent of all the parts, and the
scope of the whole, which is to give all glory to God; by their
light and power to convince and convert sinners, to comfort and
build up believers unto salvation: but the Spirit of God bearing
witness by and with the Scriptures in the heart of man, is alone
able fully to persuade it that they are the very Word of God.
Q. 5.
What do the Scriptures principally teach?
A. The Scriptures principally teach what man is to believe
concerning God, and what duty God requires of man.
WHAT MAN OUGHT TO BELIEVE CONCERNING GOD
Q. 6.
What do the Scriptures make known of God?
A. The Scriptures make known what God is, the persons in the
Godhead, his decrees, and the execution of his decrees.
Q. 7.
What is God?
A. God is a Spirit, in and of himself infinite in being, glory,
blessedness, and perfection; all-sufficient, eternal, unchangeable,
incomprehensible, everywhere present, almighty, knowing all things,
most wise, most holy, most just, most merciful and gracious,
longsuffering, and abundant in goodness and truth.
Q. 8. Are
there more Gods than one?
A. There is but one only, the living and true God.
Q. 9. How
many persons are there in the Godhead?
A. There be three persons in the Godhead, the Father, the Son, and
the Holy Ghost; and these three are one true, eternal God, the same
in substance, equal in power and glory; although distinguished by
their personal properties.
Q. 10.
What are the personal properties of the three persons in the
Godhead?
A. It is proper to the Father to beget the Son, and to the Son to be
begotten of the Father, and to the Holy Ghost to proceed from the
Father and the Son from all eternity.
Q. 11.
How doth it appear that the Son and the Holy Ghost are God equal
with the Father?
A. The Scriptures manifest that the Son and the Holy Ghost are God
equal with the Father, ascribing unto them such names, attributes,
works, and worship, as are proper to God only.
Q. 12.
What are the decrees of God?
A. God's decrees are the wise, free, and holy acts of the counsel of
his will, whereby, from all eternity, he hath, for his own glory,
unchangeably foreordained whatsoever comes to pass in time,
especially concerning angels and men.
Q. 13.
What hath God especially decreed concerning angels and men?
A. God, by an eternal and immutable decree, out of his mere love,
for the praise of his glorious grace, to be manifested in due time,
hath elected some angels to glory; and in Christ hath chosen some
men to eternal life, and the means thereof: and also, according to
his sovereign power, and the unsearchable counsel of his own will
(whereby he extendeth or withholdeth favor as he pleaseth), hath
passed by and foreordained the rest to dishonor and wrath, to be for
their sin inflicted, to the praise of the glory of his justice.
Q. 14.
How doth God execute his decrees?
A. God executeth his decrees in the works of creation and
providence, according to his infallible foreknowledge, and the free
and immutable counsel of his own will.
Q. 15.
What is the work of creation?
A. The work of creation is that wherein God did in the beginning, by
the word of his power, make of nothing the world, and all things
therein, for himself, within the space of six days, and all very
good.
Q. 16.
How did God create angels?
A. God created all the angels spirits, immortal, holy, excelling in
knowledge, mighty in power, to execute his commandments, and to
praise his name, yet subject to change.
Q. 17.
How did God create man?
A. After God had made all other creatures, he created man male and
female; formed the body of the man of the dust of the ground, and
the woman of the rib of the man, endued them with living,
reasonable, and immortal souls; made them after his own image, in
knowledge, righteousness, and holiness; having the law of God
written in their hearts, and power to fulfill it, and dominion over
the creatures; yet subject to fall.
Q. 18.
What are God's works of providence?
A. God's works of providence are his most holy, wise, and powerful
preserving and governing all his creatures; ordering them, and all
their actions, to his own glory.
Q. 19.
What is God's providence towards the angels?
A. God by his providence permitted some of the angels, willfully and
irrecoverably, to fall into sin and damnation, limiting and ordering
that, and all their sins, to his own glory; and established the rest
in holiness and happiness; employing them all, at his pleasure, in
the administrations of his power, mercy, and justice.
Q. 20.
What was the providence of God toward man in the estate in which he
was created?
A. The providence of God toward man in the estate in which he was
created, was the placing him in paradise, appointing him to dress
it, giving him liberty to eat of the fruit of the earth; putting the
creatures under his dominion, and ordaining marriage for his help;
affording him communion with himself; instituting the Sabbath;
entering into a covenant of life with him, upon condition of
personal, perfect, and perpetual obedience, of which the tree of
life was a pledge; and forbidding to eat of the tree of the
knowledge of good and evil, upon the pain of death.
Q. 21.
Did man continue in that estate wherein God at first created him?
A. Our first parents being left to the freedom of their own will,
through the temptation of Satan, transgressed the commandment of God
in eating the forbidden fruit; and thereby fell from the estate of
innocency wherein they were created.
Q. 22.
Did all mankind fall in that first transgression?
A. The covenant being made with Adam as a public person, not for
himself only, but for his posterity, all mankind descending from him
by ordinary generation, sinned in him, and fell with him in that
first transgression.
Q. 23.
Into what estate did the fall bring mankind?
A. The fall brought mankind into an estate of sin and misery.
Q. 24.
What is sin?
A. Sin is any want of conformity unto, or transgression of, any law
of God, given as a rule to the reasonable creature.
Q. 25.
Wherein consisteth the sinfulness of that estate whereinto man fell?
A. The sinfulness of that estate whereinto man fell, consisteth in
the guilt of Adam's first sin, the want of that righteousness
wherein he was created, and the corruption of his nature, whereby he
is utterly indisposed, disabled, and made opposite unto all that is
spiritually good, and wholly inclined to all evil, and that
continually; which is commonly called original sin, and from which
do proceed all actual transgressions.
Q. 26.
How is original sin conveyed from our first parents unto their
posterity?
A. Original sin is conveyed from our first parents unto their
posterity by natural generation, so as all that proceed from them in
that way are conceived and born in sin.
Q. 27.
What misery did the fall bring upon mankind?
A. The fall brought upon mankind the loss of communion with God, his
displeasure and curse; so as we are by nature children of wrath,
bond slaves to Satan, and justly liable to all punishments in this
world, and that which is to come.
Q. 28.
What are the punishments of sin in this world?
A. The punishments of sin in this world are either inward, as
blindness of mind, a reprobate sense, strong delusions, hardness of
heart, horror of conscience, and vile affections; or outward, as the
curse of God upon the creatures for our sakes, and all other evils
that befall us in our bodies, names, estates, relations, and
employments; together with death itself.
Q. 29.
What are the punishments of sin in the world to come?
A. The punishments of sin in the world to come, are everlasting
separation from the comfortable presence of God, and most grievous
torments in soul and body, without intermission, in hell-fire
forever.
Q. 30.
Doth God leave all mankind to perish in the estate of sin and
misery?
A. God doth not leave all men to perish in the estate of sin and
misery, into which they fell by the breach of the first covenant,
commonly called the covenant of works; but of his mere love and
mercy delivereth his elect out of it, and bringeth them into an
estate of salvation by the second covenant, commonly called the
covenant of grace.
Q. 31.
With whom was the covenant of grace made?
A. The covenant of grace was made with Christ as the second Adam,
and in him with all the elect as his seed.
Q. 32.
How is the grace of God manifested in the second covenant?
A. The grace of God is manifested in the second covenant, in that he
freely provideth and offereth to sinners a mediator, and life and
salvation by him; and requiring faith as the condition to interest
them in him, promiseth and giveth his Holy Spirit to all his elect,
to work in them that faith, with all other saving graces; and to
enable them unto all holy obedience, as the evidence of the truth of
their faith and thankfulness to God, and as the way which he hath
appointed them to salvation.
Q. 33.
Was the covenant of grace always administered after one and the same
manner?
A. The covenant of grace was not always administered after the same
manner, but the administrations of it under the Old Testament were
different from those under the New.
Q. 34.
How was the covenant of grace administered under the Old Testament?
A. The covenant of grace was administered under the Old Testament,
by promises, prophecies, sacrifices, circumcision, the passover, and
other types and ordinances, which did all foresignify Christ then to
come, and were for that time sufficient to build up the elect in
faith in the promised messiah, by whom they then had full remission
of sin, and eternal salvation.
Q. 35.
How is the covenant of grace administered under the New Testament?
A. Under the New Testament, when Christ the substance was exhibited,
the same covenant of grace was and still is to be administered in
the preaching of the word, and the administration of the sacraments
of baptism and the Lord's supper; in which grace and salvation are
held forth in more fullness, evidence, and efficacy, to all nations.
Q. 36.
Who is the mediator of the covenant of grace?
A. The only mediator of the covenant of grace is the Lord Jesus
Christ, who, being the eternal Son of God, of one substance and
equal with the Father, in the fullness of time became man, and so
was and continues to be God and man, in two entire distinct natures,
and one person, forever.
Q. 37.
How did Christ, being the Son of God, become man?
A. Christ the Son of God became man, by taking to himself a true
body, and a reasonable soul, being conceived by the power of the
Holy Ghost in the womb of the virgin Mary, of her substance, and
born of her, yet without sin.
Q. 38.
Why was it requisite that the mediator should be God?
A. It was requisite that the mediator should be God, that he might
sustain and keep the human nature from sinking under the infinite
wrath of God, and the power of death; give worth and efficacy to his
sufferings, obedience, and intercession; and to satisfy God's
justice, procure his favor, purchase a peculiar people, give his
Spirit to them, conquer all their enemies, and bring them to
everlasting salvation.
Q. 39.
Why was it requisite that the mediator should be man?
A. It was requisite that the mediator should be man, that he might
advance our nature, perform obedience to the law, suffer and make
intercession for us in our nature, have a fellow-feeling of our
infirmities; that we might receive the adoption of sons, and have
comfort and access with boldness unto the throne of grace.
Q. 40.
Why was it requisite that the mediator should be God and man in one
person?
A. It was requisite that the mediator, who was to reconcile God and
man, should himself be both God and man, and this in one person,
that the proper works of each nature might be accepted of God for
us, and relied on by us, as the works of the whole person.
Q. 41.
Why was our mediator called Jesus?
A. Our mediator was called Jesus, because he saveth his people from
their sins.
Q. 42.
Why was our mediator called Christ?
A. Our mediator was called Christ, because he was anointed with the
Holy Ghost above measure; and so set apart, and fully furnished with
all authority and ability, to execute the offices of prophet,
priest, and king of his church, in the estate both of his
humiliation and exaltation.
Q. 43.
How doth Christ execute the office of a prophet?
A. Christ executeth the office of a prophet, in his revealing to the
church, in all ages, by his Spirit and word, in divers ways of
administration, the whole will of God, in all things concerning
their edification and salvation.
Q. 44.
How doth Christ execute the office of a priest?
A. Christ executeth the office of a priest, in his once offering
himself a sacrifice without spot to God, to be a reconciliation for
the sins of the people; and in making continual intercession for
them.
Q. 45.
How doth Christ execute the office of a king?
A. Christ executeth the office of a king, in calling out of the
world a people to himself, and giving them officers, laws, and
censures, by which he visibly governs them; in bestowing saving
grace upon his elect, rewarding their obedience, and correcting them
for their sins, preserving and supporting them under all their
temptations and sufferings, restraining and overcoming all their
enemies, and powerfully ordering all things for his own glory, and
their good; and also in taking vengeance on the rest, who know not
God, and obey not the gospel.
Q. 46.
What was the estate of Christ's humiliation?
A. The estate of Christ's humiliation was that low condition,
wherein he for our sakes, emptying himself of his glory, took upon
him the form of a servant, in his conception and birth, life, death,
and after his death, until his resurrection.
Q. 47.
How did Christ humble himself in his conception and birth?
A. Christ humbled himself in his conception and birth, in that,
being from all eternity the Son of God, in the bosom of the Father,
he was pleased in the fullness of time to become the son of man,
made of a woman of low estate, and to be born of her; with divers
circumstances of more than ordinary abasement.
Q. 48.
How did Christ humble himself in his life?
A. Christ humbled himself in his life, by subjecting himself to the
law, which he perfectly fulfilled; and by conflicting with the
indignities of the world, temptations of Satan, and infirmities in
his flesh, whether common to the nature of man, or particularly
accompanying that his low condition.
Q. 49.
How did Christ humble himself in his death?
A. Christ humbled himself in his death, in that having been betrayed
by Judas, forsaken by his disciples, scorned and rejected by the
world, condemned by Pilate, and tormented by his persecutors; having
also conflicted with the terrors of death, and the powers of
darkness, felt and borne the weight of God's wrath, he laid down his
life an offering for sin, enduring the painful, shameful, and cursed
death of the cross.
Q. 50.
Wherein consisted Christ's humiliation after his death?
A. Christ's humiliation after his death consisted in his being
buried, and continuing in the state of the dead, and under the power
of death till the third day; which hath been otherwise expressed in
these words, He descended into hell.
Q. 51.
What was the estate of Christ's exaltation?
A. The estate of Christ's exaltation comprehendeth his resurrection,
ascension, sitting at the right hand of the Father, and his coming
again to judge the world.
Q. 52.
How was Christ exalted in his resurrection?
A. Christ was exalted in his resurrection, in that, not having seen
corruption in death (of which it was not possible for him to be
held), and having the very same body in which he suffered, with the
essential properties thereof (but without mortality, and other
common infirmities belonging to this life), really united to his
soul, he rose again from the dead the third day by his own power;
whereby he declared himself to be the Son of God, to have satisfied
divine justice, to have vanquished death, and him that had power of
it, and to be Lord of quick and dead: all which he did as a public
person, the head of his church, for the justification, quickening in
grace, support against enemies, and to assure them of their
resurrection from the dead at the last day.
Q. 53.
How was Christ exalted in his ascension?
A. Christ was exalted in his ascension, in that having after his
resurrection often appeared unto and conversed with his apostles,
speaking to them of the things pertaining to the kingdom of God, and
giving them commission to preach the gospel to all nations, forty
days after his resurrection, he, in our nature, and as our head,
triumphing over enemies, visibly went up into the highest heavens,
there to receive gifts for men, to raise up our affections thither,
and to prepare a place for us, where himself is, and shall continue
till his second coming at the end of the world.
Q. 54.
How is Christ exalted in his sitting at the right hand of God?
A. Christ is exalted in his sitting at the right hand of God, in
that as God-man he is advanced to the highest favor with God the
Father, with all fullness of joy, glory, and power over all things
in heaven and earth; and doth gather and defend his church, and
subdue their enemies; furnisheth his ministers and people with gifts
and graces, and maketh intercession for them.
Q. 55.
How doth Christ make intercession?
A. Christ maketh intercession, by his appearing in our nature
continually before the Father in heaven, in the merit of his
obedience and sacrifice on earth, declaring his will to have it
applied to all believers; answering all accusations against them,
and procuring for them quiet of conscience, notwithstanding daily
failings, access with boldness to the throne of grace, and
acceptance of their persons and services.
Q. 56.
How is Christ to be exalted in his coming again to judge the world?
A. Christ is to be exalted in his coming again to judge the world,
in that he, who was unjustly judged and condemned by wicked men,
shall come again at the last day in great power, and in the full
manifestation of his own glory, and of his Father's, with all his
holy angels, with a shout, with the voice of the archangel, and with
the trumpet of God, to judge the world in righteousness.
Q. 57.
What benefits hath Christ procured by his mediation?
A. Christ, by his mediation, hath procured redemption, with all
other benefits of the covenant of grace.
Q. 58.
How do we come to be made partakers of the benefits which Christ
hath procured?
A. We are made partakers of the benefits which Christ hath procured,
by the application of them unto us, which is the work especially of
God the Holy Ghost.
Q. 59.
Who are made partakers of redemption through Christ?
A. Redemption is certainly applied, and effectually communicated, to
all those for whom Christ hath purchased it; who are in time by the
Holy Ghost enabled to believe in Christ according to the gospel.
Q. 60.
Can they who have never heard the gospel, and so know not Jesus
Christ, nor believe in him, be saved by their living according to
the light of nature?
A. They who, having never heard the gospel, know not Jesus Christ,
and believe not in him, cannot be saved, be they never so diligent
to frame their lives according to the light of nature, or the laws
of that religion which they profess; neither is there salvation in
any other, but in Christ alone, who is the Savior only of his body
the church.
Q. 61.
Are all they saved who hear the gospel, and live in the church?
A. All that hear the gospel, and live in the visible church, are not
saved; but they only who are true members of the church invisible.
Q. 62.
What is the visible church?
A. The visible church is a society made up of all such as in all
ages and places of the world do profess the true religion, and of
their children.
Q. 63.
What are the special privileges of the visible church?
A. The visible church hath the privilege of being under God's
special care and government; of being protected and preserved in all
ages, notwithstanding the opposition of all enemies; and of enjoying
the communion of saints, the ordinary means of salvation, and offers
of grace by Christ to all the members of it in the ministry of the
gospel, testifying, that whosoever believes in him shall be saved,
and excluding none that will come unto him.
Q. 64.
What is the invisible church?
A. The invisible church is the whole number of the elect, that have
been, are, or shall be gathered into one under Christ the head.
Q. 65.
What special benefits do the members of the invisible church enjoy
by Christ?
A. The members of the invisible church by Christ enjoy union and
communion with him in grace and glory.
Q. 66.
What is that union which the elect have with Christ?
A. The union which the elect have with Christ is the work of God's
grace, whereby they are spiritually and mystically, yet really and
inseparably, joined to Christ as their head and husband; which is
done in their effectual calling.
Q. 67.
What is effectual calling?
A. Effectual calling is the work of God's almighty power and grace,
whereby (out of his free and special love to his elect, and from
nothing in them moving him thereunto) he doth, in his accepted time,
invite and draw them to Jesus Christ, by his word and Spirit;
savingly enlightening their minds, renewing and powerfully
determining their wills, so as they (although in themselves dead in
sin) are hereby made willing and able freely to answer his call, and
to accept and embrace the grace offered and conveyed therein.
Q. 68.
Are the elect only effectually called?
A. All the elect, and they only, are effectually called; although
others may be, and often are, outwardly called by the ministry of
the word, and have some common operations of the Spirit; who, for
their willful neglect and contempt of the grace offered to them,
being justly left in their unbelief, do never truly come to Jesus
Christ.
Q. 69.
What is the communion in grace which the members of the invisible
church have with Christ?
A. The communion in grace which the members of the invisible church
have with Christ, is their partaking of the virtue of his mediation,
in their justification, adoption, sanctification, and whatever else,
in this life, manifests their union with him.
Q. 70.
What is justification?
A. Justification is an act of God's free grace unto sinners, in
which he pardoneth all their sins, accepteth and accounteth their
persons righteous in his sight; not for anything wrought in them, or
done by them, but only for the perfect obedience and full
satisfaction of Christ, by God imputed to them, and received by
faith alone.
Q. 71.
How is justification an act of God's free grace?
A. Although Christ, by his obedience and death, did make a proper,
real, and full satisfaction to God's justice in the behalf of them
that are justified; yet inasmuch as God accepteth the satisfaction
from a surety, which he might have demanded of them, and did provide
this surety, his own only Son, imputing his righteousness to them,
and requiring nothing of them for their justification but faith,
which also is his gift, their justification is to them of free
grace.
Q. 72.
What is justifying faith?
A. Justifying faith is a saving grace, wrought in the heart of a
sinner by the Spirit and Word of God, whereby he, being convinced of
his sin and misery, and of the disability in himself and all other
creatures to recover him out of his lost condition, not only
assenteth to the truth of the promise of the gospel, but receiveth
and resteth upon Christ and his righteousness, therein held forth,
for pardon of sin, and for the accepting and accounting of his
person righteous in the sight of God for salvation.
Q. 73.
How doth faith justify a sinner in the sight of God?
A. Faith justifies a sinner in the sight of God, not because of
those other graces which do always accompany it, or of good works
that are the fruits of it, nor as if the grace of faith, or any act
thereof, were imputed to him for his justification; but only as it
is an instrument by which he receiveth and applieth Christ and his
righteousness.
Q. 74.
What is adoption?
A. Adoption is an act of the free grace of God, in and for his only
Son Jesus Christ, whereby all those that are justified are received
into the number of his children, have his name put upon them, the
Spirit of his Son given to them, are under his fatherly care and
dispensations, admitted to all the liberties and privileges of the
sons of God, made heirs of all the promises, and fellow-heirs with
Christ in glory.
Q. 75.
What is sanctification?
A. Sanctification is a work of God's grace, whereby they whom God
hath, before the foundation of the world, chosen to be holy, are in
time, through the powerful operation of his Spirit applying the
death and resurrection of Christ unto them, renewed in their whole
man after the image of God; having the seeds of repentance unto
life, and all other saving graces, put into their hearts, and those
graces so stirred up, increased, and strengthened, as that they more
and more die unto sin, and rise unto newness of life.
Q. 76.
What is repentance unto life?
A. Repentance unto life is a saving grace, wrought in the heart of a
sinner by the Spirit and Word of God, whereby, out of the sight and
sense, not only of the danger, but also of the filthiness and
odiousness of his sins, and upon the apprehension of God's mercy in
Christ to such as are penitent, he so grieves for and hates his
sins, as that he turns from them all to God, purposing and
endeavoring constantly to walk with him in all the ways of new
obedience.
Q. 77.
Wherein do justification and sanctification differ?
A. Although sanctification be inseparably joined with justification,
yet they differ, in that God in justification imputeth the
righteousness of Christ; in sanctification his Spirit infuseth
grace, and enableth to the exercise thereof; in the former, sin is
pardoned; in the other, it is subdued: the one doth equally free all
believers from the revenging wrath of God, and that perfectly in
this life, that they never fall into condemnation; the other is
neither equal in all, nor in this life perfect in any, but growing
up to perfection.
Q. 78.
Whence ariseth the imperfection of sanctification in believers?
A. The imperfection of sanctification in believers ariseth from the
remnants of sin abiding in every part of them, and the perpetual
lustings of the flesh against the spirit; whereby they are often
foiled with temptations, and fall into many sins, are hindered in
all their spiritual services, and their best works are imperfect and
defiled in the sight of God.
Q. 79.
May not true believers, by reason of their imperfections, and the
many temptations and sins they are overtaken with, fall away from
the state of grace?
A. True believers, by reason of the unchangeable love of God, and
his decree and covenant to give them perseverance, their inseparable
union with Christ, his continual intercession for them, and the
Spirit and seed of God abiding in them, can neither totally nor
finally fall away from the state of grace, but are kept by the power
of God through faith unto salvation.
Q. 80.
Can true believers be infallibly assured that they are in the estate
of grace, and that they shall persevere therein unto salvation?
A. Such as truly believe in Christ, and endeavor to walk in all good
conscience before him, may, without extraordinary revelation, by
faith grounded upon the truth of God's promises, and by the Spirit
enabling them to discern in themselves those graces to which the
promises of life are made, and bearing witness with their spirits
that they are the children of God, be infallibly assured that they
are in the estate of grace, and shall persevere therein unto
salvation.
Q. 81.
Are all true believers at all times assured of their present being
in the estate of grace, and that they shall be saved?
A. Assurance of grace and salvation not being of the essence of
faith, true believers may wait long before they obtain it; and,
after the enjoyment thereof, may have it weakened and intermitted,
through manifold distempers, sins, temptations, and desertions; yet
are they never left without such a presence and support of the
Spirit of God as keeps them from sinking into utter despair.
Q. 82.
What is the communion in glory which the members of the invisible
church have with Christ?
A. The communion in glory which the members of the invisible church
have with Christ, is in this life, immediately after death, and at
last perfected at the resurrection and day of judgment.
Q. 83.
What is the communion in glory with Christ which the members of the
invisible church enjoy in this life?
A. The members of the invisible church have communicated to them in
this life the firstfruits of glory with Christ, as they are members
of him their head, and so in him are interested in that glory which
he is fully possessed of; and, as an earnest thereof, enjoy the
sense of God's love, peace of conscience, joy in the Holy Ghost, and
hope of glory; as, on the contrary, sense of God's revenging wrath,
horror of conscience, and a fearful expectation of judgment, are to
the wicked the beginning of their torments which they shall endure
after death.
Q. 84.
Shall all men die?
A. Death being threatened as the wages of sin, it is appointed unto
all men once to die; for that all have sinned.
Q. 85.
Death being the wages of sin, why are not the righteous delivered
from death, seeing all their sins are forgiven in Christ?
A. The righteous shall be delivered from death itself at the last
day, and even in death are delivered from the sting and curse of it;
so that, although they die, yet it is out of God's love, to free
them perfectly from sin and misery, and to make them capable of
further communion with Christ in glory, which they then enter upon.
Q. 86.
What is the communion in glory with Christ which the members of the
invisible church enjoy immediately after death?
A. The communion in glory with Christ which the members of the
invisible church enjoy immediately after death, is, in that their
souls are then made perfect in holiness, and received into the
highest heavens, where they behold the face of God in light and
glory, waiting for the full redemption of their bodies, which even
in death continue united to Christ, and rest in their graves as in
their beds, till at the last day they be again united to their
souls. Whereas the souls of the wicked are at their death cast into
hell, where they remain in torments and utter darkness, and their
bodies kept in their graves, as in their prisons, till the
resurrection and judgment of the great day.
Q. 87.
What are we to believe concerning the resurrection?
A. We are to believe that at the last day there shall be a general
resurrection of the dead, both of the just and unjust: when they
that are then found alive shall in a moment be changed; and the
selfsame bodies of the dead which were laid in the grave, being then
again united to their souls forever, shall be raised up by the power
of Christ. The bodies of the just, by the Spirit of Christ, and by
virtue of his resurrection as their head, shall be raised in power,
spiritual, incorruptible, and made like to his glorious body; and
the bodies of the wicked shall be raised up in dishonor by him, as
an offended judge.
Q. 88.
What shall immediately follow after the resurrection?
A. Immediately after the resurrection shall follow the general and
final judgment of angels and men; the day and hour whereof no man
knoweth, that all may watch and pray, and be ever ready for the
coming of the Lord.
Q. 89.
What shall be done to the wicked at the day of judgment?
A. At the day of judgment, the wicked shall be set on Christ's left
hand, and, upon clear evidence, and full conviction of their own
consciences, shall have the fearful but just sentence of
condemnation pronounced against them; and thereupon shall be cast
out from the favorable presence of God, and the glorious fellowship
with Christ, his saints, and all his holy angels, into hell, to be
punished with unspeakable torments, both of body and soul, with the
devil and his angels forever.
Q. 90.
What shall be done to the righteous at the day of judgment?
A. At the day of judgment, the righteous, being caught up to Christ
in the clouds, shall be set on his right hand, and there openly
acknowledged and acquitted, shall join with him in the judging of
reprobate angels and men, and shall be received into heaven, where
they shall be fully and forever freed from all sin and misery;
filled with inconceivable joys, made perfectly holy and happy both
in body and soul, in the company of innumerable saints and holy
angels, but especially in the immediate vision and fruition of God
the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all
eternity. And this is the perfect and full communion which the
members of the invisible church shall enjoy with Christ in glory, at
the resurrection and day of judgment.
HAVING SEEN WHAT THE SCRIPTURES PRINCIPALLY TEACH US TO BELIEVE CONCERNING GOD, IT FOLLOWS TO CONSIDER WHAT THEY REQUIRE AS THE DUTY OF MAN
Q. 91.
What is the duty which God requireth of man?
A. The duty which God requireth of man, is obedience to his revealed
will.
Q. 92.
What did God first reveal unto man as the rule of his obedience?
A. The rule of obedience revealed to Adam in the estate of
innocence, and to all mankind in him, besides a special command not
to eat of the fruit of the tree of the knowledge of good and evil,
was the moral law.
Q. 93.
What is the moral law?
A. The moral law is the declaration of the will of God to mankind,
directing and binding every one to personal, perfect, and perpetual
conformity and obedience thereunto, in the frame and disposition of
the whole man, soul, and body, and in performance of all those
duties of holiness and righteousness which he oweth to God and man:
promising life upon the fulfilling, and threatening death upon the
breach of it.
Q. 94. Is
there any use of the moral law since the fall?
A. Although no man, since the fall, can attain to righteousness and
life by the moral law; yet there is great use thereof, as well
common to all men, as peculiar either to the unregenerate, or the
regenerate.
Q. 95. Of
what use is the moral law to all men?
A. The moral law is of use to all men, to inform them of the holy
nature and will of God, and of their duty, binding them to walk
accordingly; to convince them of their disability to keep it, and of
the sinful pollution of their nature, hearts, and lives: to humble
them in the sense of their sin and misery, and thereby help them to
a clearer sight of the need they have of Christ, and of the
perfection of his obedience.
Q. 96.
What particular use is there of the moral law to unregenerate men?
A. The moral law is of use to unregenerate men, to awaken their
consciences to flee from the wrath to come, and to drive them to
Christ; or, upon the continuance in the estate and way of sin, to
leave them inexcusable, and under the curse thereof.
Q. 97.
What special use is there of the moral law to the regenerate?
A. Although they that are regenerate, and believe in Christ, be
delivered from the moral law as a covenant of works, so as thereby
they are neither justified nor condemned; yet besides the general
uses thereof common to them with all men, it is of special use, to
show them how much they are bound to Christ for his fulfilling it,
and enduring the curse thereof in their stead, and for their good;
and thereby to provoke them to more thankfulness, and to express the
same in their greater care to conform themselves thereunto as the
rule of their obedience.
Q. 98.
Where is the moral law summarily comprehended?
A. The moral law is summarily comprehended in the Ten Commandments,
which were delivered by the voice of God upon mount Sinai, and
written by him in two tables of stone; and are recorded in the
twentieth chapter of Exodus; the four first commandments containing
our duty to God, and the other six our duty to man.
Q. 99.
What rules are to be observed for the right understanding of the Ten
Commandments?
A. For the right understanding of the Ten Commandments, these rules
are to be observed:
1. That the law is perfect, and bindeth every one to full conformity
in the whole man unto the righteousness thereof, and unto entire
obedience forever; so as to require the utmost perfection of every
duty, and to forbid the least degree of every sin.
2. That it is spiritual, and so reacheth the understanding, will,
affections, and all other powers of the soul; as well as words,
works, and gestures.
3. That one and the same thing, in divers respects, is required or
forbidden in several commandments.
4. That as, where a duty is commanded, the contrary sin is
forbidden; and, where a sin is forbidden, the contrary duty is
commanded: so, where a promise is annexed, the contrary threatening
is included; and, where a threatening is annexed, the contrary
promise is included.
5. That what God forbids, is at no time to be done; what he
commands, is always our duty; and yet every particular duty is not
to be done at all times.
6. That under one sin or duty, all of the same kind are forbidden or
commanded; together with all the causes, means, occasions, and
appearances thereof, and provocations thereunto.
7. That what is forbidden or commanded to ourselves, we are bound,
according to our places, to endeavor that it may be avoided or
performed by others, according to the duty of their places.
8. That in what is commanded to others, we are bound, according to
our places and callings, to be helpful to them; and to take heed of
partaking with others in what is forbidden them.
Q. 100.
What special things are we to consider in the Ten Commandments?
A. We are to consider, in the Ten Commandments, the preface, the
substance of the commandments themselves, and several reasons
annexed to some of them, the more to enforce them.
Q. 101.
What is the preface to the Ten Commandments?
A. The preface to the Ten Commandments is contained in these words,
I am the LORD thy God, which have brought thee out of the land of
Egypt, out of the house of bondage. Wherein God manifesteth his
sovereignty, as being JEHOVAH, the eternal, immutable, and almighty
God; having his being in and of himself, and giving being to all his
words and works: and that he is a God in covenant, as with Israel of
old, so with all his people; who, as he brought them out of their
bondage in Egypt, so he delivereth us from our spiritual thraldom;
and that therefore we are bound to take him for our God alone, and
to keep all his commandments.
Q. 102.
What is the sum of the four commandments which contain our duty to
God?
A. The sum of the four commandments containing our duty to God, is,
to love the Lord our God with all our heart, and with all our soul,
and with all our strength, and with all our mind.
Q. 103.
Which is the first commandment?
A. The first commandment is, Thou shalt have no other gods before
me.
Q. 104.
What are the duties required in the first commandment?
A. The duties required in the first commandment are, the knowing and
acknowledging of God to be the only true God, and our God; and to
worship and glorify him accordingly, by thinking, meditating,
remembering, highly esteeming, honoring, adoring, choosing, loving,
desiring, fearing of him; believing him; trusting, hoping,
delighting, rejoicing in him; being zealous for him; calling upon
him, giving all praise and thanks, and yielding all obedience and
submission to him with the whole man; being careful in all things to
please him, and sorrowful when in anything he is offended; and
walking humbly with him.
Q. 105.
What are the sins forbidden in the first commandment?
A. The sins forbidden in the first commandment, are, atheism, in
denying or not having a God; idolatry, in having or worshiping more
gods than one, or any with or instead of the true God; the not
having and avouching him for God, and our God; the omission or
neglect of anything due to him, required in this commandment;
ignorance, forgetfulness, misapprehensions, false opinions, unworthy
and wicked thoughts of him; bold and curious searching into his
secrets; all profaneness, hatred of God; self-love, self-seeking,
and all other inordinate and immoderate setting of our mind, will,
or affections upon other things, and taking them off from him in
whole or in part; vain credulity, unbelief, heresy, misbelief,
distrust, despair, incorrigibleness, and insensibleness under
judgments, hardness of heart, pride, presumption, carnal security,
tempting of God; using unlawful means, and trusting in lawful means;
carnal delights and joys; corrupt, blind, and indiscreet zeal;
lukewarmness, and deadness in the things of God; estranging
ourselves, and apostatizing from God; praying, or giving any
religious worship, to saints, angels, or any other creatures; all
compacts and consulting with the devil, and hearkening to his
suggestions; making men the lords of our faith and conscience;
slighting and despising God and his commands; resisting and grieving
of his Spirit, discontent and impatience at his dispensations,
charging him foolishly for the evils he inflicts on us; and
ascribing the praise of any good we either are, have, or can do, to
fortune, idols, ourselves, or any other creature.
Q. 106.
What are we specially taught by these words, before me, in the first
commandment?
A. These words, before me, or before my face, in the first
commandment, teach us, that God, who seeth all things, taketh
special notice of, and is much displeased with, the sin of having
any other God: that so it may be an argument to dissuade from it,
and to aggravate it as a most impudent provocation: as also to
persuade us to do as in his sight, whatever we do in his service.
Q. 107.
Which is the second commandment?
A. The second commandment is, Thou shalt not make unto thee any
graven image, or any likeness of anything that is in heaven above,
or that is in the earth beneath, or that is in the water under the
earth. Thou shalt not bow down thyself to them, nor serve them: for
I the LORD thy God am a jealous God, visiting the iniquity of the
fathers upon the children unto the third and fourth generation of
them that hate me; and shewing mercy unto thousands of them that
love me, and keep my commandments.
Q. 108.
What are the duties required in the second commandment?
A. The duties required in the second commandment are, the receiving,
observing, and keeping pure and entire, all such religious worship
and ordinances as God hath instituted in his word; particularly
prayer and thanksgiving in the name of Christ; the reading,
preaching, and hearing of the word; the administration and receiving
of the sacraments; church government and discipline; the ministry
and maintenance thereof; religious fasting; swearing by the name of
God, and vowing unto him: as also the disapproving, detesting,
opposing, all false worship; and, according to each one's place and
calling, removing it, and all monuments of idolatry.
Q. 109.
What sins are forbidden in the second commandment?
A. The sins forbidden in the second commandment are, all devising,
counseling, commanding, using, and any wise approving, any religious
worship not instituted by God himself; the making any representation
of God, of all or of any of the three persons, either inwardly in
our mind, or outwardly in any kind of image or likeness of any
creature whatsoever; all worshiping of it, or God in it or by it;
the making of any representation of feigned deities, and all worship
of them, or service belonging to them; all superstitious devices,
corrupting the worship of God, adding to it, or taking from it,
whether invented and taken up of ourselves, or received by tradition
from others, though under the title of antiquity, custom, devotion,
good intent, or any other pretense whatsoever; simony; sacrilege;
all neglect, contempt, hindering, and opposing the worship and
ordinances which God hath appointed.
Q. 110.
What are the reasons annexed to the second commandment, the more to
enforce it?
A. The reasons annexed to the second commandment, the more to
enforce it, contained in these words, For I the LORD thy God am a
jealous God, visiting the iniquity of the fathers upon the children
unto the third and fourth generation of them that hate me; and
shewing mercy unto thousands of them that love me, and keep my
commandments; are, besides God's sovereignty over us, and
propriety in us, his fervent zeal for his own worship, and his
revengeful indignation against all false worship, as being a
spiritual whoredom; accounting the breakers of this commandment such
as hate him, and threatening to punish them unto divers generations;
and esteeming the observers of it such as love him and keep his
commandments, and promising mercy to them unto many generations.
Q. 111.
Which is the third commandment?
A. The third commandment is, Thou shalt not take the name of the
LORD thy God in vain: for the LORD will not hold him guiltless that
taketh his name in vain.
Q. 112.
What is required in the third commandment?
A. The third commandment requires, that the name of God, his titles,
attributes, ordinances, the word, sacraments, prayer, oaths, vows,
lots, his works, and whatsoever else there is whereby he makes
himself known, be holily and reverently used in thought, meditation,
word, and writing; by an holy profession, and answerable
conversation, to the glory of God, and the good of ourselves, and
others.
Q. 113.
What are the sins forbidden in the third commandment?
A. The sins forbidden in the third commandment are, the not using of
God's name as is required; and the abuse of it in an ignorant, vain,
irreverent, profane, superstitious, or wicked mentioning or
otherwise using his titles, attributes, ordinances, or works, by
blasphemy, perjury; all sinful cursings, oaths, vows, and lots;
violating of our oaths and vows, if lawful; and fulfilling them, if
of things unlawful; murmuring and quarreling at, curious prying
into, and misapplying of God's decrees and providences;
misinterpreting, misapplying, or any way perverting the word, or any
part of it, to profane jests, curious or unprofitable questions,
vain janglings, or the maintaining of false doctrines; abusing it,
the creatures, or anything contained under the name of God, to
charms, or sinful lusts and practices; the maligning, scorning,
reviling, or any wise opposing of God's truth, grace, and ways;
making profession of religion in hypocrisy, or for sinister ends;
being ashamed of it, or a shame to it, by unconformable, unwise,
unfruitful, and offensive walking, or backsliding from it.
Q. 114.
What reasons are annexed to the third commandment?
A. The reasons annexed to the third commandment, in these words,
The LORD thy God, and, For the LORD will not hold him
guiltless that taketh his name in vain, are, because he is the
Lord and our God, therefore his name is not to be profaned, or any
way abused by us; especially because he will be so far from
acquitting and sparing the transgressors of this commandment, as
that he will not suffer them to escape his righteous judgment,
albeit many such escape the censures and punishments of men.
Q. 115.
Which is the fourth commandment?
A. The fourth commandment is, Remember the sabbath day, to keep
it holy. Six days shalt thou labor, and do all thy work; but the
seventh day is the sabbath of the LORD thy God: in it thou shalt not
do any work, thou, nor thy son, nor thy daughter, thy manservant,
nor thy maidservant, nor thy cattle, nor thy stranger that is within
thy gates. For in six days the LORD made heaven and earth, the sea,
and all that in them is, and rested the seventh day: wherefore the
LORD blessed the sabbath day, and hallowed it.
Q. 116.
What is required in the fourth commandment?
A. The fourth commandment requireth of all men the sanctifying or
keeping holy to God such set times as he hath appointed in his word,
expressly one whole day in seven; which was the seventh from the
beginning of the world to the resurrection of Christ, and the first
day of the week ever since, and so to continue to the end of the
world; which is the Christian sabbath, and in the New Testament
called The Lord's Day.
Q. 117.
How is the sabbath or the Lord's day to be sanctified?
A. The sabbath or Lord's day is to be sanctified by an holy resting
all the day, not only from such works as are at all times sinful,
but even from such worldly employments and recreations as are on
other days lawful; and making it our delight to spend the whole time
(except so much of it as is to be taken up in works of necessity and
mercy) in the public and private exercises of God's worship: and, to
that end, we are to prepare our hearts, and with such foresight,
diligence, and moderation, to dispose and seasonably dispatch our
worldly business, that we may be the more free and fit for the
duties of that day.
Q. 118.
Why is the charge of keeping the sabbath more specially directed to
governors of families, and other superiors?
A. The charge of keeping the sabbath is more specially directed to
governors of families, and other superiors, because they are bound
not only to keep it themselves, but to see that it be observed by
all those that are under their charge; and because they are prone
ofttimes to hinder them by employments of their own.
Q. 119.
What are the sins forbidden in the fourth commandment?
A. The sins forbidden in the fourth commandment are, all omissions
of the duties required, all careless, negligent, and unprofitable
performing of them, and being weary of them; all profaning the day
by idleness, and doing that which is in itself sinful; and by all
needless works, words, and thoughts, about our worldly employments
and recreations.
Q. 120.
What are the reasons annexed to the fourth commandment, the more to
enforce it?
A. The reasons annexed to the fourth commandment, the more to
enforce it, are taken from the equity of it, God allowing us six
days of seven for our own affairs, and reserving but one for
himself, in these words, Six days shalt thou labor, and do all
thy work: from God's challenging a special propriety in that
day, The seventh day is the sabbath of the LORD thy God: from
the example of God, who in six days ... made heaven and earth,
the sea, and all that in them is, and rested the seventh day:
and from that blessing which God put upon that day, not only in
sanctifying it to be a day for his service, but in ordaining it to
be a means of blessing to us in our sanctifying it; Wherefore the
LORD blessed the sabbath day, and hallowed it.
Q. 121.
Why is the word Remember set in the beginning of the fourth
commandment?
A. The word Remember is set in the beginning of the fourth
commandment, partly, because of the great benefit of remembering it,
we being thereby helped in our preparation to keep it, and, in
keeping it, better to keep all the rest of the commandments, and to
continue a thankful remembrance of the two great benefits of
creation and redemption, which contain a short abridgment of
religion; and partly, because we are very ready to forget it, for
that there is less light of nature for it, and yet it restraineth
our natural liberty in things at other times lawful; that it cometh
but once in seven days, and many worldly businesses come between,
and too often take off our minds from thinking of it, either to
prepare for it, or to sanctify it; and that Satan with his
instruments much labor to blot out the glory, and even the memory of
it, to bring in all irreligion and impiety.
Q. 122.
What is the sum of the six commandments which contain our duty to
man?
A. The sum of the six commandments which contain our duty to man,
is, to love our neighbor as ourselves, and to do to others what we
would have them do to us.
Q. 123.
Which is the fifth commandment?
A. The fifth commandment is, Honour thy father and thy mother:
that thy days may be long upon the land which the Lord thy God
giveth thee.
Q. 124.
Who are meant by father and mother in the fifth
commandment?
A. By father and mother, in the fifth commandment, are
meant, not only natural parents, but all superiors in age and gifts;
and especially such as, by God's ordinance, are over us in place of
authority, whether in family, church, or commonwealth.
Q. 125.
Why are superiors styled Father and Mother?
A. Superiors are styled Father and Mother, both to
teach them in all duties toward their inferiors, like natural
parents, to express love and tenderness to them, according to their
several relations; and to work inferiors to a greater willingness
and cheerfulness in performing their duties to their superiors, as
to their parents.
Q. 126.
What is the general scope of the fifth commandment?
A. The general scope of the fifth commandment is, the performance of
those duties which we mutually owe in our several relations, as
inferiors, superiors or equals.
Q. 127.
What is the honor that inferiors owe to their superiors?
A. The honor which inferiors owe to their superiors is, all due
reverence in heart, word, and behavior; prayer and thanksgiving for
them; imitation of their virtues and graces; willing obedience to
their lawful commands and counsels; due submission to their
corrections; fidelity to, defense, and maintenance of their persons
and authority, according to their several ranks, and the nature of
their places; bearing with their infirmities, and covering them in
love, that so they may be an honor to them and to their government.
Q. 128.
What are the sins of inferiors against their superiors?
A. The sins of inferiors against their superiors are, all neglect of
the duties required toward them; envying at, contempt of, and
rebellion against their persons and places, in their lawful
counsels, commands, and corrections; cursing, mocking, and all such
refractory and scandalous carriage, as proves a shame and dishonor
to them and their government.
Q. 129.
What is required of superiors towards their inferiors?
A. It is required of superiors, according to that power they receive
from God, and that relation wherein they stand, to love, pray for,
and bless their inferiors; to instruct, counsel, and admonish them;
countenancing, commending, and rewarding such as do well; and
discountenancing, reproving, and chastising such as do ill;
protecting, and providing for them all things necessary for soul and
body: and by grave, wise, holy, and exemplary carriage, to procure
glory to God, honor to themselves, and so to preserve that authority
which God hath put upon them.
Q. 130.
What are the sins of superiors?
A. The sins of superiors are, besides the neglect of the duties
required of them, an inordinate seeking of themselves, their own
glory, ease, profit, or pleasure; commanding things unlawful, or not
in the power of inferiors to perform; counseling, encouraging, or
favoring them in that which is evil; dissuading, discouraging, or
discountenancing them in that which is good; correcting them unduly;
careless exposing, or leaving them to wrong, temptation, and danger;
provoking them to wrath; or any way dishonoring themselves, or
lessening their authority, by an unjust, indiscreet, rigorous, or
remiss behavior.
Q. 131.
What are the duties of equals?
A. The duties of equals are, to regard the dignity and worth of each
other, in giving honor to go one before another; and to rejoice in
each others' gifts and advancement, as their own.
Q. 132.
What are the sins of equals?
A. The sins of equals are, besides the neglect of the duties
required, the undervaluing of the worth, envying the gifts, grieving
at the advancement or prosperity one of another; and usurping
preeminence one over another.
Q. 133.
What is the reason annexed to the fifth commandment, the more to
enforce it?
A. The reason annexed to the fifth commandment, in these words,
That thy days may be long upon the land which the LORD thy God
giveth thee, is an express promise of long life and prosperity,
as far as it shall serve for God's glory and their own good, to all
such as keep this commandment.
Q. 134.
Which is the sixth commandment?
A. The sixth commandment is, Thou shalt not kill.
Q. 135.
What are the duties required in the sixth commandment?
A. The duties required in the sixth commandment are, all careful
studies, and lawful endeavors, to preserve the life of ourselves and
others by resisting all thoughts and purposes, subduing all
passions, and avoiding all occasions, temptations, and practices,
which tend to the unjust taking away the life of any; by just
defense thereof against violence, patient bearing of the hand of
God, quietness of mind, cheerfulness of spirit; a sober use of meat,
drink, physic, sleep, labor, and recreations; by charitable
thoughts, love, compassion, meekness, gentleness, kindness;
peaceable, mild and courteous speeches and behavior; forbearance,
readiness to be reconciled, patient bearing and forgiving of
injuries, and requiting good for evil; comforting and succoring the
distressed, and protecting and defending the innocent.
Q. 136.
What are the sins forbidden in the sixth commandment?
A. The sins forbidden in the sixth commandment are, all taking away
the life of ourselves, or of others, except in case of public
justice, lawful war, or necessary defense; the neglecting or
withdrawing the lawful and necessary means of preservation of life;
sinful anger, hatred, envy, desire of revenge; all excessive
passions, distracting cares; immoderate use of meat, drink, labor,
and recreations; provoking words, oppression, quarreling, striking,
wounding, and whatsoever else tends to the destruction of the life
of any.
Q. 137.
Which is the seventh commandment?
A. The seventh commandment is, Thou shalt not commit adultery.
Q. 138.
What are the duties required in the seventh commandment?
A. The duties required in the seventh commandment are, chastity in
body, mind, affections, words, and behavior; and the preservation of
it in ourselves and others; watchfulness over the eyes and all the
senses; temperance, keeping of chaste company, modesty in apparel;
marriage by those that have not the gift of continency, conjugal
love, and cohabitation; diligent labor in our callings; shunning all
occasions of uncleanness, and resisting temptations thereunto.
Q. 139.
What are the sins forbidden in the seventh commandment?
A. The sins forbidden in the seventh commandment, besides the
neglect of the duties required, are, adultery, fornication, rape,
incest, sodomy, and all unnatural lusts; all unclean imaginations,
thoughts, purposes, and affections; all corrupt or filthy
communications, or listening thereunto; wanton looks, impudent or
light behavior, immodest apparel; prohibiting of lawful, and
dispensing with unlawful marriages; allowing, tolerating, keeping of
stews, and resorting to them; entangling vows of single life, undue
delay of marriage; having more wives or husbands than one at the
same time; unjust divorce, or desertion; idleness, gluttony,
drunkenness, unchaste company; lascivious songs, books, pictures,
dancings, stage plays; and all other provocations to, or acts of
uncleanness, either in ourselves or others.
Q. 140.
Which is the eighth commandment?
A. The eighth commandment is, Thou shalt not steal.
Q. 141.
What are the duties required in the eighth commandment?
A. The duties required in the eighth commandment are, truth,
faithfulness, and justice in contracts and commerce between man and
man; rendering to every one his due; restitution of goods unlawfully
detained from the right owners thereof; giving and lending freely,
according to our abilities, and the necessities of others;
moderation of our judgments, wills, and affections concerning
worldly goods; a provident care and study to get, keep, use, and
dispose these things which are necessary and convenient for the
sustentation of our nature, and suitable to our condition; a lawful
calling, and diligence in it; frugality; avoiding unnecessary
lawsuits, and suretiship, or other like engagements; and an
endeavor, by all just and lawful means, to procure, preserve, and
further the wealth and outward estate of others, as well as our own.
Q. 142.
What are the sins forbidden in the eighth commandment?
A. The sins forbidden in the eighth commandment, besides the neglect
of the duties required, are, theft, robbery, man-stealing, and
receiving anything that is stolen; fraudulent dealing, false weights
and measures, removing landmarks, injustice and unfaithfulness in
contracts between man and man, or in matters of trust; oppression,
extortion, usury, bribery, vexatious lawsuits, unjust enclosures and
depredation; engrossing commodities to enhance the price; unlawful
callings, and all other unjust or sinful ways of taking or
withholding from our neighbor what belongs to him, or of enriching
ourselves; covetousness; inordinate prizing and affecting worldly
goods; distrustful and distracting cares and studies in getting,
keeping, and using them; envying at the prosperity of others; as
likewise idleness, prodigality, wasteful gaming; and all other ways
whereby we do unduly prejudice our own outward estate, and
defrauding ourselves of the due use and comfort of that estate which
God hath given us.
Q. 143.
Which is the ninth commandment?
A. The ninth commandment is, Thou shalt not bear false witness
against thy neighbour.
Q. 144.
What are the duties required in the ninth commandment?
A. The duties required in the ninth commandment are, the preserving
and promoting of truth between man and man, and the good name of our
neighbor, as well as our own; appearing and standing for the truth;
and from the heart, sincerely, freely, clearly, and fully, speaking
the truth, and only the truth, in matters of judgment and justice,
and in all other things whatsoever; a charitable esteem of our
neighbors; loving, desiring, and rejoicing in their good name;
sorrowing for and covering of their infirmities; freely
acknowledging of their gifts and graces, defending their innocency;
a ready receiving of a good report, and unwillingness to admit of an
evil report, concerning them; discouraging talebearers, flatterers,
and slanderers; love and care of our own good name, and defending it
when need requireth; keeping of lawful promises; studying and
practicing of whatsoever things are true, honest, lovely, and of
good report.
Q. 145.
What are the sins forbidden in the ninth commandment?
A. The sins forbidden in the ninth commandment are, all prejudicing
the truth, and the good name of our neighbors, as well as our own,
especially in public judicature; giving false evidence, suborning
false witnesses, wittingly appearing and pleading for an evil cause,
outfacing and overbearing the truth; passing unjust sentence,
calling evil good, and good evil; rewarding the wicked according to
the work of the righteous, and the righteous according to the work
of the wicked; forgery, concealing the truth, undue silence in a
just cause, and holding our peace when iniquity calleth for either a
reproof from ourselves, or complaint to others; speaking the truth
unseasonably, or maliciously to a wrong end, or perverting it to a
wrong meaning, or in doubtful or equivocal expressions, to the
prejudice of the truth or justice; speaking untruth, lying,
slandering, backbiting, detracting, talebearing, whispering,
scoffing, reviling, rash, harsh, and partial censuring;
misconstructing intentions, words, and actions; flattering,
vainglorious boasting, thinking or speaking too highly or too meanly
of ourselves or others; denying the gifts and graces of God;
aggravating smaller faults; hiding, excusing, or extenuating of
sins, when called to a free confession; unnecessary discovering of
infirmities; raising false rumors, receiving and countenancing evil
reports, and stopping our ears against just defense; evil suspicion;
envying or grieving at the deserved credit of any; endeavoring or
desiring to impair it, rejoicing in their disgrace and infamy;
scornful contempt, fond admiration; breach of lawful promises;
neglecting such things as are of good report, and practicing, or not
avoiding ourselves, or not hindering what we can in others, such
things as procure an ill name.
Q. 146.
Which is the tenth commandment?
A. The tenth commandment is, Thou shalt not covet thy neighbour's
house, thou shalt not covet thy neighbor's wife, nor his manservant,
nor his maidservant, nor his ox, nor his ass, nor anything that is
thy neighbour's.
Q. 147.
What are the duties required in the tenth commandment?
A. The duties required in the tenth commandment are, such a full
contentment with our own condition, and such a charitable frame of
the whole soul toward our neighbor, as that all our inward motions
and affections touching him, tend unto, and further all that good
which is his.
Q. 148.
What are the sins forbidden in the tenth commandment?
A. The sins forbidden in the tenth commandment are, discontentment
with our own estate; envying and grieving at the good of our
neighbor, together with all inordinate motions and affections to
anything that is his.
Q. 149.
Is any man able perfectly to keep the commandments of God?
A. No man is able, either of himself, or by any grace received in
this life, perfectly to keep the commandments of God; but doth daily
break them in thought, word, and deed,
Q. 150.
Are all transgressions of the law of God equally heinous in
themselves, and in the sight of God?
A. All transgressions of the law are not equally heinous; but some
sins in themselves, and by reason of several aggravations, are more
heinous in the sight of God than others.
Q. 151.
What are those aggravations that make some sins more heinous than
others?
A. Sins receive their aggravations,
1. From the persons offending; if they be of riper age, greater
experience or grace, eminent for profession, gifts, place, office,
guides to others, and whose example is likely to be followed by
others.
2. From the parties offended: if immediately against God, his
attributes, and worship; against Christ, and his grace; the Holy
Spirit, his witness, and workings; against superiors, men of
eminency, and such as we stand especially related and engaged unto;
against any of the saints, particularly weak brethren, the souls of
them, or any other, and the common good of all or many.
3. From the nature and quality of the offence: if it be against the
express letter of the law, break many commandments, contain in it
many sins: if not only conceived in the heart, but breaks forth in
words and actions, scandalize others, and admit of no reparation: if
against means, mercies, judgments, light of nature, conviction of
conscience, public or private admonition, censures of the church,
civil punishments; and our prayers, purposes, promises, vows,
covenants, and engagements to God or men: if done deliberately,
willfully, presumptuously, impudently, boastingly, maliciously,
frequently, obstinately, with delight, continuance, or relapsing
after repentance.
4. From circumstances of time, and place: if on the Lord's day, or
other times of divine worship; or immediately before or after these,
or other helps to prevent or remedy such miscarriages: if in public,
or in the presence of others, who are thereby likely to be provoked
or defiled.
Q. 152.
What doth every sin deserve at the hands of God?
A. Every sin, even the least, being against the sovereignty,
goodness, and holiness of God, and against his righteous law,
deserveth his wrath and curse, both in this life, and that which is
to come; and cannot be expiated but by the blood of Christ.
Q. 153.
What doth God require of us, that we may escape his wrath and curse
due to us by reason of the transgression of the law?
A. That we may escape the wrath and curse of God due to us by reason
of the transgression of the law, he requireth of us repentance
toward God, and faith toward our Lord Jesus Christ, and the diligent
use of the outward means whereby Christ communicates to us the
benefits of his mediation.
Q. 154.
What are the outward means whereby Christ communicates to us the
benefits of his mediation?
A. The outward and ordinary means whereby Christ communicates to his
church the benefits of his mediation, are all his ordinances;
especially the word, sacraments, and prayer; all which are made
effectual to the elect for their salvation.
Q. 155.
How is the word made effectual to salvation?
A. The Spirit of God maketh the reading, but especially the
preaching of the word, an effectual means of enlightening,
convincing, and humbling sinners; of driving them out of themselves,
and drawing them unto Christ; of conforming them to his image, and
subduing them to his will; of strengthening them against temptations
and corruptions; or building them up in grace, and establishing
their hearts in holiness and comfort through faith unto salvation.
Q. 156.
Is the Word of God to be read by all?
A. Although all are not to be permitted to read the word publicly to
the congregation, yet all sorts of people are bound to read it apart
by themselves, and with their families: to which end, the holy
Scriptures are to be translated out of the original into vulgar
languages.
Q. 157.
How is the Word of God to be read?
A. The holy Scriptures are to be read with an high and reverent
esteem of them; with a firm persuasion that they are the very Word
of God, and that he only can enable us to understand them; with
desire to know, believe, and obey the will of God revealed in them;
with diligence, and attention to the matter and scope of them; with
meditation, application, self-denial, and prayer.
Q. 158.
By whom is the Word of God to be preached?
A. The Word of God is to be preached only by such as are
sufficiently gifted, and also duly approved and called to that
office.
Q. 159.
How is the Word of God to be preached by those that are called
thereunto?
A. They that are called to labor in the ministry of the word, are to
preach sound doctrine, diligently, in season and out of season;
plainly, not in the enticing words of man's wisdom, but in
demonstration of the Spirit, and of power; faithfully, making known
the whole counsel of God; wisely, applying themselves to the
necessities and capacities of the hearers; zealously, with fervent
love to God and the souls of his people; sincerely, aiming at his
glory, and their conversion, edification, and salvation.
Q. 160.
What is required of those that hear the word preached?
A. It is required of those that hear the word preached, that they
attend upon it with diligence, preparation, and prayer; examine what
they hear by the Scriptures; receive the truth with faith, love,
meekness, and readiness of mind, as the Word of God; meditate, and
confer of it; hide it in their hearts, and bring forth the fruit of
it in their lives.
Q. 161.
How do the sacraments become effectual means of salvation?
A. The sacraments become effectual means of salvation, not by any
power in themselves, or any virtue derived from the piety or
intention of him by whom they are administered, but only by the
working of the Holy Ghost, and the blessing of Christ, by whom they
are instituted.
Q. 162.
What is a sacrament?
A. A sacrament is an holy ordinance instituted by Christ in his
church, to signify, seal, and exhibit unto those that are within the
covenant of grace, the benefits of his mediation; to strengthen and
increase their faith, and all other graces; to oblige them to
obedience; to testify and cherish their love and communion one with
another; and to distinguish them from those that are without.
Q. 163.
What are the parts of a sacrament?
A. The parts of a sacrament are two; the one an outward and sensible
sign, used according to Christ's own appointment; the other an
inward and spiritual grace thereby signified.
Q. 164.
How many sacraments hath Christ instituted in his church under the
New Testament?
A. Under the New Testament Christ hath instituted in his church only
two sacraments, baptism and the Lord's supper.
Q. 165.
What is baptism?
A. Baptism is a sacrament of the New Testament, wherein Christ hath
ordained the washing with water in the name of the Father, and of
the Son, and of the Holy Ghost, to be a sign and seal of ingrafting
into himself, of remission of sins by his blood, and regeneration by
his Spirit; of adoption, and resurrection unto everlasting life; and
whereby the parties baptized are solemnly admitted into the visible
church, and enter into an open and professed engagement to be wholly
and only the Lord's.
Q. 166.
Unto whom is baptism to be administered?
A. Baptism is not to be administered to any that are out of the
visible church, and so strangers from the covenant of promise, till
they profess their faith in Christ, and obedience to him, but
infants descending from parents, either both, or but one of them,
professing faith in Christ, and obedience to him, are in that
respect within the covenant, and to be baptized.
Q. 167.
How is baptism to be improved by us?
A. The needful but much neglected duty of improving our baptism, is
to be performed by us all our life long, especially in the time of
temptation, and when we are present at the administration of it to
others; by serious and thankful consideration of the nature of it,
and of the ends for which Christ instituted it, the privileges and
benefits conferred and sealed thereby, and our solemn vow made
therein; by being humbled for our sinful defilement, our falling
short of, and walking contrary to, the grace of baptism, and our
engagements; by growing up to assurance of pardon of sin, and of all
other blessings sealed to us in that sacrament; by drawing strength
from the death and resurrection of Christ, into whom we are
baptized, for the mortifying of sin, and quickening of grace; and by
endeavoring to live by faith, to have our conversation in holiness
and righteousness, as those that have therein given up their names
to Christ; and to walk in brotherly love, as being baptized by the
same Spirit into one body.
Q. 168.
What is the Lord's supper?
A. The Lord's supper is a sacrament of the New Testament, wherein,
by giving and receiving bread and wine according to the appointment
of Jesus Christ, his death is showed forth; and they that worthily
communicate feed upon his body and blood, to their spiritual
nourishment and growth in grace; have their union and communion with
him confirmed; testify and renew their thankfulness, and engagement
to God, and their mutual love and fellowship each with other, as
members of the same mystical body.
Q. 169.
How hath Christ appointed bread and wine to be given and received in
the sacrament of the Lord's supper?
A. Christ hath appointed the ministers of his word, in the
administration of this sacrament of the Lord's supper, to set apart
the bread and wine from common use, by the word of institution,
thanksgiving, and prayer; to take and break the bread, and to give
both the bread and the wine to the communicants: who are, by the
same appointment, to take and eat the bread, and to drink the wine,
in thankful remembrance that the body of Christ was broken and
given, and his blood shed, for them.
Q. 170.
How do they that worthily communicate in the Lord's supper feed upon
the body and blood of Christ therein?
A. As the body and blood of Christ are not corporally or carnally
present in, with, or under the bread and wine in the Lord's supper,
and yet are spiritually present to the faith of the receiver, no
less truly and really than the elements themselves are to their
outward senses; so they that worthily communicate in the sacrament
of the Lord's supper, do therein feed upon the body and blood of
Christ, not after a corporal and carnal, but in a spiritual manner;
yet truly and really, while by faith they receive and apply unto
themselves Christ crucified, and all the benefits of his death.
Q. 171.
How are they that receive the sacrament of the Lord's supper to
prepare themselves before they come unto it?
A. They that receive the sacrament of the Lord's supper are, before
they come, to prepare themselves thereunto, by examining themselves
of their being in Christ, of their sins and wants; of the truth and
measure of their knowledge, faith, repentance; love to God and the
brethren, charity to all men, forgiving those that have done them
wrong; of their desires after Christ, and of their new obedience;
and by renewing the exercise of these graces, by serious meditation,
and fervent prayer.
Q. 172.
May one who doubteth of his being in Christ, or of his due
preparation, come to the Lord's supper?
A. One who doubteth of his being in Christ, or of his due
preparation to the sacrament of the Lord's supper, may have true
interest in Christ, though he be not yet assured thereof; and in
God's account hath it, if he be duly affected with the apprehension
of the want of it, and unfeignedly desires to be found in Christ,
and to depart from iniquity: in which case (because promises are
made, and this sacrament is appointed, for the relief even of weak
and doubting Christians) he is to bewail his unbelief, and labor to
have his doubts resolved; and, so doing, he may and ought to come to
the Lord's supper, that he may be further strengthened.
Q. 173.
May any who profess the faith, and desire to come to the Lord's
supper, be kept from it?
A. Such as are found to be ignorant or scandalous, notwithstanding
their profession of the faith, and desire to come to the Lord's
supper, may and ought to be kept from that sacrament, by the power
which Christ hath left in his church, until they receive
instruction, and manifest their reformation.
Q. 174.
What is required of them that receive the sacrament of the Lord's
supper in the time of the administration of it?
A. It is required of them that receive the sacrament of the Lord's
supper, that, during the time of the administration of it, with all
holy reverence and attention they wait upon God in that ordinance,
diligently observe the sacramental elements and actions, heedfully
discern the Lord's body, and affectionately meditate on his death
and sufferings, and thereby stir up themselves to a vigorous
exercise of their graces; in judging themselves, and sorrowing for
sin; in earnest hungering and thirsting after Christ, feeding on him
by faith, receiving of his fullness, trusting in his merits,
rejoicing in his love, giving thanks for his grace; in renewing of
their covenant with God, and love to all the saints.
Q. 175.
What is the duty of Christians, after they have received the
sacrament of the Lord's supper?
A. The duty of Christians, after they have received the sacrament of
the Lord's supper, is seriously to consider how they have behaved
themselves therein, and with what success; if they find quickening
and comfort, to bless God for it, beg the continuance of it, watch
against relapses, fulfill their vows, and encourage themselves to a
frequent attendance on that ordinance: but if they find no present
benefit, more exactly to review their preparation to, and carriage
at, the sacrament; in both which, if they can approve themselves to
God and their own consciences, they are to wait for the fruit of it
in due time: but, if they see they have failed in either, they are
to be humbled, and to attend upon it afterwards with more care and
diligence.
Q. 176.
Wherein do the sacraments of baptism and the Lord's supper agree?
A. The sacraments of baptism and the Lord's supper agree, in that
the author of both is God; the spiritual part of both is Christ and
his benefits; both are seals of the same covenant, are to be
dispensed by ministers of the gospel, and by none other; and to be
continued in the church of Christ until his second coming.
Q. 177.
Wherein do the sacraments of baptism and the Lord's supper differ?
A. The sacraments of baptism and the Lord's supper differ, in that
baptism is to be administered but once, with water, to be a sign and
seal of our regeneration and ingrafting into Christ, and that even
to infants; whereas the Lord's supper is to be administered often,
in the elements of bread and wine, to represent and exhibit Christ
as spiritual nourishment to the soul, and to confirm our continuance
and growth in him, and that only to such as are of years and ability
to examine themselves.
Q. 178.
What is prayer?
A. Prayer is an offering up of our desires unto God, in the name of
Christ, by the help of his Spirit; with confession of our sins, and
thankful acknowledgement of his mercies.
Q. 179.
Are we to pray unto God only?
A. God only being able to search the hearts, hear the requests,
pardon the sins, and fulfill the desires of all; and only to be
believed in, and worshiped with religious worship; prayer, which is
a special part thereof, is to be made by all to him alone, and to
none other.
Q. 180.
What is it to pray in the name of Christ?
A. To pray in the name of Christ is, in obedience to his command,
and in confidence on his promises, to ask mercy for his sake; not by
bare mentioning of his name, but by drawing our encouragement to
pray, and our boldness, strength, and hope of acceptance in prayer,
from Christ and his mediation.
Q. 181.
Why are we to pray in the name of Christ?
A. The sinfulness of man, and his distance from God by reason
thereof, being so great, as that we can have no access into his
presence without a mediator; and there being none in heaven or earth
appointed to, or fit for, that glorious work but Christ alone, we
are to pray in no other name but his only.
Q. 182.
How doth the Spirit help us to pray?
A. We not knowing what to pray for as we ought, the Spirit helpeth
our infirmities, by enabling us to understand both for whom, and
what, and how prayer is to be made; and by working and quickening in
our hearts (although not in all persons, nor at all times, in the
same measure) those apprehensions, affections, and graces which are
requisite for the right performance of that duty.
Q. 183.
For whom are we to pray?
A. We are to pray for the whole church of Christ upon earth; for
magistrates, and ministers; for ourselves, our brethren, yea, our
enemies; and for all sorts of men living, or that shall live
hereafter; but not for the dead, nor for those that are known to
have sinned the sin unto death.
Q. 184.
For what things are we to pray?
A. We are to pray for all things tending to the glory of God, the
welfare of the church, our own or others' good; but not for anything
that is unlawful.
Q. 185.
How are we to pray?
A. We are to pray with an awful apprehension of the majesty of God,
and deep sense of our own unworthiness, necessities, and sins; with
penitent, thankful, and enlarged hearts; with understanding, faith,
sincerity, fervency, love, and perseverance, waiting upon him, with
humble submission to his will.
Q. 186.
What rule hath God given for our direction in the duty of prayer?
A. The whole Word of God is of use to direct us in the duty of
prayer; but the special rule of direction is that form of prayer
which our Savior Christ taught his disciples, commonly called The
Lord's prayer.
Q. 187.
How is the Lord's prayer to be used?
A. The Lord's prayer is not only for direction, as a pattern,
according to which we are to make other prayers; but may also be
used as a prayer, so that it be done with understanding, faith,
reverence, and other graces necessary to the right performance of
the duty of prayer.
Q. 188.
Of how many parts doth the Lord's prayer consist?
A. The Lord's prayer consists of three parts; a preface, petitions,
and a conclusion.
Q. 189.
What doth the preface of the Lord's prayer teach us?
A. The preface of the Lord's prayer (contained in these words,
Our Father which art in heaven) teacheth us, when we pray, to
draw near to God with confidence of his fatherly goodness, and our
interest therein; with reverence, and all other childlike
dispositions, heavenly affections, and due apprehensions of his
sovereign power, majesty, and gracious condescension: as also, to
pray with and for others.
Q. 190.
What do we pray for in the first petition?
A. In the first petition (which is, Hallowed be thy name),
acknowledging the utter inability and indisposition that is in
ourselves and all men to honor God aright, we pray, that God would
by his grace enable and incline us and others to know, to
acknowledge, and highly to esteem him, his titles, attributes,
ordinances, word, works, and whatsoever he is pleased to make
himself known by; and to glorify him in thought, word, and deed:
that he would prevent and remove atheism, ignorance, idolatry,
profaneness, and whatsoever is dishonorable to him; and, by his
overruling providence, direct and dispose of all things to his own
glory.
Q. 191.
What do we pray for in the second petition?
A. In the second petition (which is, Thy kingdom come),
acknowledging ourselves and all mankind to be by nature under the
dominion of sin and Satan, we pray, that the kingdom of sin and
Satan may be destroyed, the gospel propagated throughout the world,
the Jews called, the fullness of the Gentiles brought in; the church
furnished with all gospel officers and ordinances, purged from
corruption, countenanced and maintained by the civil magistrate;
that the ordinances of Christ may be purely dispensed, and made
effectual to the converting of those that are yet in their sins, and
the confirming, comforting, and building up of those that are
already converted: that Christ would rule in our hearts here, and
hasten the time of his second coming, and our reigning with him
forever: and that he would be pleased so to exercise the kingdom of
his power in all the world, as may best conduce to these ends.
Q. 192.
What do we pray for in the third petition?
A. In the third petition (which is, Thy will be done in earth, as
it is in heaven), acknowledging that by nature we and all men
are not only utterly unable and unwilling to know and to do the will
of God, but prone to rebel against his word, to repine and murmur
against his providence, and wholly inclined to do the will of the
flesh, and of the devil: we pray, that God would by his Spirit take
away from ourselves and others all blindness, weakness,
indisposedness, and perverseness of heart; and by his grace make us
able and willing to know, do, and submit to his will in all things,
with the like humility, cheerfulness, faithfulness, diligence, zeal,
sincerity, and constancy, as the angels do in heaven.
Q. 193.
What do we pray for in the fourth petition?
A. In the fourth petition (which is, Give us this day our daily
bread), acknowledging that in Adam, and by our own sin, we have
forfeited our right to all the outward blessings of this life, and
deserve to be wholly deprived of them by God, and to have them
cursed to us in the use of them; and that neither they of themselves
are able to sustain us, nor we to merit, or by our own industry to
procure them; but prone to desire, get, and use them unlawfully: we
pray for ourselves and others, that both they and we, waiting upon
the providence of God from day to day in the use of lawful means,
may, of his free gift, and as to his fatherly wisdom shall seem
best, enjoy a competent portion of them; and have the same continued
and blessed unto us in our holy and comfortable use of them, and
contentment in them; and be kept from all things that are contrary
to our temporal support and comfort.
Q. 194.
What do we pray for in the fifth petition?
A. In the fifth petition (which is, Forgive us our debts, as we
forgive our debtors), acknowledging that we and all others are
guilty both of original and actual sin, and thereby become debtors
to the justice of God; and that neither we, nor any other creature,
can make the least satisfaction for that debt: we pray for ourselves
and others, that God of his free grace would, through the obedience
and satisfaction of Christ, apprehended and applied by faith, acquit
us both from the guilt and punishment of sin, accept us in his
Beloved; continue his favor and grace to us, pardon our daily
failings, and fill us with peace and joy, in giving us daily more
and more assurance of forgiveness; which we are the rather
emboldened to ask, and encouraged to expect, when we have this
testimony in ourselves, that we from the heart forgive others their
offenses.
Q. 195.
What do we pray for in the sixth petition?
A. In the sixth petition (which is, And lead us not into
temptation, but deliver us from evil), acknowledging that the
most wise, righteous, and gracious God, for divers holy and just
ends, may so order things, that we may be assaulted, foiled, and for
a time led captive by temptations; that Satan, the world, and the
flesh, are ready powerfully to draw us aside, and ensnare us; and
that we, even after the pardon of our sins, by reason of our
corruption, weakness, and want of watchfulness, are not only subject
to be tempted, and forward to expose ourselves unto temptations, but
also of ourselves unable and unwilling to resist them, to recover
out of them, and to improve them; and worthy to be left under the
power of them; we pray, that God would so overrule the world and all
in it, subdue the flesh, and restrain Satan, order all things,
bestow and bless all means of grace, and quicken us to watchfulness
in the use of them, that we and all his people may by his providence
be kept from being tempted to sin; or, if tempted, that by his
Spirit we may be powerfully supported and enabled to stand in the
hour of temptation; or when fallen, raised again and recovered out
of it, and have a sanctified use and improvement thereof: that our
sanctification and salvation may be perfected, Satan trodden under
our feet, and we fully freed from sin, temptation, and all evil,
forever.
Q. 196.
What doth the conclusion of the Lord's prayer teach us?
A. The conclusion of the Lord's prayer (which is, For thine is
the kingdom, and the power, and the glory, forever. Amen.)
teacheth us to enforce our petitions with arguments, which are to be
taken, not from any worthiness in ourselves, or in any other
creature, but from God; and with our prayers to join praises,
ascribing to God alone eternal sovereignty, omnipotency, and
glorious excellency; in regard whereof, as he is able and willing to
help us, so we by faith are emboldened to plead with him that he
would, and quietly to rely upon him, that he will fulfill our
requests. And, to testify this our desire and assurance, we say,
Amen.