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.