The 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.