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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 showing 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 showing 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, Honor 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
neighbor.
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 neighbor'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 neighbor'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.
