The Westminster Confession of Faith
The Form of Presbyterial Church-Government
The Directory for the Public Worship of God
Directions for Family-Worship
The Sum of Saving Knowledge etc.
QUEST. 1. WHAT is the chief and highest end of .man? Ans. Man's chief and
highest end is to glorify God, and fully to enjoy him for ever.
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, every where present, almighty, knowing all
things, most wise, most holy, most just, most merciful and gracious,
long-suffering, 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 favour as he
pleaseth,) hath passed by and foreordained the rest to dishonour 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 fulfil 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, wilfully 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 publick 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 original. righteousness wherein he
was created, and the corruption of his nature, whereby he is utterIy
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 for ever.
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 fore-signify 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 fulness,
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 fulness of
time became man, and so was and continues to be God and man, in two entire
distinct natures, and one person, for ever.
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 favour, 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 of 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 his 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
fulness 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 the
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 their 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 favour with God the Father, with all
fulness 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 Saviour 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 wilful 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 any thing 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 in as much
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 endeavouring
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 endeavour 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 first-fruits 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 self-same bodies of the dead which
were laid in the grave, being then again united to their souls for ever,
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 dishonour 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 favourable 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 for ever.
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 for ever
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 at 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 to man 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 wrath to come, and to drive them to Christ; or, upon their
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 shew 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 for
ever; 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 endeavour 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,
honouring, 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 any thing 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 worshipping 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 any thing 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 unlawful 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 especially taught by these words [before me] in the
first comandment? 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 any
thing 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 maintainance 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 are the sins forbidden in the second commandment ? A. The sins
forbidden in the second commandment are, all devising, counselling,
commanding, using, and any wise approving, any religious worship not
instituted by God himself; tolerating a false religion; 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 worshipping 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 pretence
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
quarrelling 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 any thing 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 labour, 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
man-servant, nor thy maid-servant, 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 labour, 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 labour 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 neighbour as ourselves, and to do to others what we would have
them to 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 stiled Father and Mother ? A. Superiors are
stiled 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 honour that inferiors owe to their superiors ? A. The
honour which inferiors owe to their superiors is, all due reverence in
heart, word, and behaviour; 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, defence, 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 honour 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 dishonour 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, honour 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; counselling,
encouraging, or favouring 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 dishonouring themselves, or
lessening their authority, by an unjust, indiscreet, rigorous, or remiss
behaviour.
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 honour 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 pre-eminence 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 endeavours, 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 defence thereof against violence, patient
bearing of the hand of God, quietness of mind, cheerfulness of spirit; a
sober use of meat, drink, physick, sleep, labour, and recreations; by
charitable thoughts, love, compassion, meekness, gentleness, kindness;
peaceable, mild and courteous speeches and behaviour; forbearance,
readiness to be reconciled, patient bearing and forgiving of injuries, and
requiting good for evil; a comforting and succouring 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 publick justice, lawful war, or
necessary defence; 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, labour, and recreations; provoking words, oppression, quarrelling,
striking, wounding, and whatsoever else tends to the destruction of the
life of any.
Q. l37. 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 behaviour; 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
labour 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 behaviour, 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 law-suits,
and suretiship, or other like engagements; and an endeavour, 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 any thing that
is stolen; fraudulent dealing, false weights and measures, removing
land-marks, injustice and unfaithfulness in contracts between man and man,
or in matters of trust; oppression, extortion, usury, bribery, vexatious
law-suits, unjust inclosures and depopulations; ingrossing commodities to
enhance the price; unlawful callings, and all other unjust or sinful ways
of taking or withholding from our neighbour 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 neighbour, 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 neighbours; 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 tale-bearers,
flatterers, and slanderers; love and care of our own good name, and
defending it when need requireth; keeping of lawful promises; studying and
practising 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 neighbours, as well as our own, especially in public
judicature; giving false evidence, suborning false witnesses, wittingly
appearing and pleading for an evil cause, out-facing and over-bearing 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 truth
or justice; speaking untruth, lying, slandering, backbiting, detracting,
tale-bearing, whispering, scoffing, reviling, rash, harsh, and partial
censuring; misconstructing intentions, words, and actions; flattering,
vain-glorious 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
rumours, receiving and countenancing evil reports, and stopping our ears
against just defence; evil suspicion; envying or grieving at the deserved
credit of any, endeavouring 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 practising, 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 neighbour's
wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass,
nor any thing 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
neighbour, 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 neighbour, together with all
inordinate motions and affections to any thing 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 of
God 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, publick 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, wilfully, 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; Of 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 publickly 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 labour 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 our 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 endeavouring 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 shewed 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 ? 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 labour 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 fulness, 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, fulfil 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 acknowledgment 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 fulfil the desires of all;
and only to be believed in, and worshipped 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 any thing 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 Saviour
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 child-like 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 honour 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 dishonourable to him; and, by his over-ruling 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 fulness 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 for ever: 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 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 favour 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 offences.
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
over-rule 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, for ever.
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, for ever. 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 fulfil our requests. And, to testify
this our desire and assurance, we say, Amen.
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