Westminster Larger Catechism

What is the chief and highest end of man?

Man's chief and highest end is to glorify God, and fully to enjoy him for ever. (Rom. 11:36; 1 Cor. 10:31; Ps. 73:24–28)

How doth it appear that there is a God?

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. (Rom. 1:19–20; Ps. 19:1–3; 2 Tim. 3:15–17)

What is the Word of God?

The holy scriptures of the Old and New Testament are the Word of God, the only rule of faith and obedience. (2 Tim. 3:16; Isa. 8:20)

How doth it appear that the scriptures are the Word of God?

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. (2 Pet. 1:19–21; 1 John 2:20–27)

What do the scriptures principally teach?

The scriptures principally teach, what man is to believe concerning God, and what duty God requires of man. (2 Tim. 1:13; Mic. 6:8)

What do the scriptures make known of God?

The scriptures make known what God is, the persons in the Godhead, his decrees, and the execution of his decrees. (Heb. 11:6)

What is God?

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. (John 4:24; Exod. 3:14; Exod. 34:6–7)

Are there more Gods than one?

There is but one only, the living and true God. (Deut. 6:4; 1 Cor. 8:4)

How many persons are there in the Godhead?

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. (1 John 5:7; Matt. 3:16–17; Matt. 28:19)

What are the personal properties of the three persons in the Godhead?

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. (Heb. 1:5–6; John 1:14; John 15:26)

How doth it appear that the Son and the Holy Ghost are God equal with the Father?

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. (John 1:1; Acts 5:3–4; John 20:28)

What are the decrees of God?

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. (Eph. 1:11; Rom. 9:22–23)

What hath God especially decreed concerning angels and men?

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, 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. (1 Tim. 5:21; Eph. 1:4–6; Rom. 9:17–18)

How doth God execute his decrees?

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. (Eph. 1:11)

What is the work of creation?

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. (Gen. 1; Heb. 11:3)

How did God create angels?

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. (Col. 1:16; Ps. 103:20–21)

How did God create man?

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. (Gen. 1:27; Gen. 2:7; Col. 3:10)

What are God's works of providence?

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. (Ps. 145:17; Heb. 1:3; Prov. 15:3)

What is God's providence towards the angels?

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. (Jude 6; Heb. 1:14)

What was the providence of God toward man in the estate in which he was created?

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. (Gen. 2:8; Gen. 2:16–17)

Did man continue in that estate wherein God at first created him?

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. (Gen. 3:6–8; Eccl. 7:29)

Did all mankind fall in that first transgression?

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. (Rom. 5:12–20; 1 Cor. 15:21–22)

Into what estate did the fall bring mankind?

The fall brought mankind into an estate of sin and misery. (Rom. 3:23; Gal. 3:10)

What is sin?

Sin is any want of conformity unto, or transgression of, any law of God, given as a rule to the reasonable creature. (1 John 3:4; James 4:17)

Wherein consisteth the sinfulness of that estate whereinto man fell?

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. (Rom. 5:12–19; Rom. 8:7; Eph. 2:1–3)

How is original sin conveyed from our first parents unto their posterity?

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. (Ps. 51:5; Job 14:4)

What misery did the fall bring upon mankind?

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. (Gen. 3:8; Eph. 2:2–3; Rom. 6:23)

What are the punishments of sin in this world?

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. (Rom. 1:21–28; Gen. 3:17)

What are the punishments of sin in the world to come?

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. (2 Thess. 1:9; Matt. 25:41; Rev. 14:11)

Doth God leave all mankind to perish in the estate of sin and misery?

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. (1 Thess. 5:9; Titus 3:4–7)

With whom was the covenant of grace made?

The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed. (Gal. 3:16; Rom. 5:15–21)

How is the grace of God manifested in the second covenant?

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. (John 3:16; Isa. 55:3)

Was the covenant of grace always administered after one and the same manner?

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. (2 Cor. 3:6–9; Heb. 1:1–2)

How was the covenant of grace administered under the Old Testament?

The covenant of grace was administered under the Old Testament by promises, prophecies, sacrifices, circumcision, the passover, and other types and ordinances delivered to the people of the Jews, all foresignifying Christ to come; which were for that time sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah. (Heb. 10:1; 1 Cor. 10:1–4)

How is the covenant of grace administered under the New Testament?

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. (Matt. 28:19–20; Heb. 8:6)

Who is the Mediator of the covenant of grace?

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, for ever. (1 Tim. 2:5; John 1:1; John 1:14)

How did Christ, being the Son of God, become man?

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. (Luke 1:27–35; Heb. 4:15)

Why was it requisite that the Mediator should be God?

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. (Acts 2:24; Rom. 1:4)

Why was it requisite that the Mediator should be man?

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. (Heb. 2:14–18; Gal. 4:5)

Why was it requisite that the Mediator should be God and man in one person?

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. (1 Tim. 2:5; Matt. 1:21–23)

Why was our Mediator called Jesus?

Our Mediator was called Jesus, because he saveth his people from their sins. (Matt. 1:21)

Why was our Mediator called Christ?

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. (Acts 10:38; John 3:34)

How doth Christ execute the office of a prophet?

Christ executeth the office of a prophet, in his humiliation and exaltation, by revealing to the church, in divers ways and manners, by his Spirit and Word, to their salvation, the whole will of God, in all things concerning their edification and salvation. (John 1:18; Heb. 1:1–2)

How doth Christ execute the office of a priest?

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. (Heb. 9:14; Heb. 7:25)

How doth Christ execute the office of a king?

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. (Matt. 28:18–20; Rev. 17:14)

What was the estate of Christ's humiliation?

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. (Phil. 2:6–8; Luke 1:31)

How did Christ humble himself in his conception and birth?

Christ humbled himself in his conception and birth, in that he, who was from all eternity the Son of God, in the bosom of the Father, 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. (John 1:14; Luke 2:7)

How did Christ humble himself in his life?

Christ humbled himself in his life, by subjecting himself to the law, and breaking through all the temptations which he underwent in his flesh, the cursed death of the cross; being made a curse for us; enduring most grievous torments immediately from God; being buried, and continuing under the power of death for a time. (Gal. 4:4; Matt. 4:1–11)

How did Christ humble himself in his death?

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, cursed death of the cross. (Gal. 3:13; Matt. 27:46)

Wherein consisted Christ's humiliation after his death?

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. (1 Cor. 15:3–4; Acts 2:24–27)

What was the estate of Christ's exaltation?

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. (1 Cor. 15:4; Acts 1:9–11; Heb. 1:3)

How was Christ exalted in his resurrection?

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. (Rom. 1:4; Rev. 1:18)

How was Christ exalted in his ascension?

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. (Acts 1:2–3; Eph. 4:8–10; John 14:2–3)

How is Christ exalted in his sitting at the right hand of God?

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 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. (Phil. 2:9–11; Heb. 7:25)

How doth Christ make intercession?

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. (Heb. 9:24; Rom. 8:33–34)

How is Christ to be exalted in his coming again to judge the world?

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 trump of God, to judge the world in righteousness. (1 Thess. 4:16; Acts 17:31)

What benefits hath Christ procured by his mediation?

Christ, by his mediation, hath procured redemption, with all other benefits of the covenant of grace. (Heb. 9:12; 2 Cor. 1:20)

How do we come to be made partakers of the benefits which Christ hath procured?

We are made partakers of the benefits which Christ hath procured, by the application of them unto us, which is the work of God the Holy Ghost. (John 1:12–13; Titus 3:5–6)

Who are made partakers of redemption through Christ?

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. (Eph. 1:13–14; John 6:37)

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?

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. (Acts 4:12; John 14:6; Rom. 10:14)

Are all they saved who hear the gospel, and live in the church?

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. (Matt. 22:14; Rom. 9:6)

What is the visible church?

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. (1 Cor. 1:2; Acts 2:39)

What are the special privileges of the visible church?

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. (Rom. 3:1–2; Isa. 4:5–6)

What is the invisible church?

The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head. (Eph. 1:10; John 10:16)

What special benefits do the members of the invisible church enjoy by Christ?

The members of the invisible church by Christ enjoy union and communion with him in grace and glory. (John 17:21–24; Eph. 2:5–6)

What is that union which the elect have with Christ?

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. (1 Cor. 6:17; Eph. 5:25–27)

What is effectual calling?

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. (Rom. 8:30; Ezek. 36:26–27)

Are the elect only effectually called? And may not the elect be so effectually called as not to come? What is justification?

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. They cannot fail to come. 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. (Rom. 8:30; Rom. 3:24–25; 2 Cor. 5:19–21)

What is adoption?

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. (John 1:12; Rom. 8:15–17)

What is sanctification?

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. (Eph. 1:4; 2 Thess. 2:13; Rom. 6:4–6)

What is repentance unto life? What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?

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. (Acts 11:18; 2 Cor. 7:10)

The benefits which in this life do accompany or flow from justification, adoption, and sanctification are: assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end. (Rom. 5:1–5; Phil. 4:7)

What is the communion in glory which the members of the invisible church have with Christ? What is the communion in glory with Christ which the members of the invisible church have at death?

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. At death, the souls of believers are 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. (Heb. 12:23; Luke 23:43; Phil. 1:23)

What shall be done to the wicked at the day of judgment? What are the outward means whereby Christ communicates to his church the benefits of his mediation?

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. (Matt. 25:41–46; Rev. 20:12–15)

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. (Matt. 28:19–20; Acts 2:41–42)

How is the Word made effectual to salvation? How is the Word to be read and heard, that it may become effectual to salvation?

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. (Rom. 1:16; 1 Thess. 1:6)

That the Word may become effectual to salvation, we must attend thereunto with diligence, preparation, and prayer; receive it with faith and love, lay it up in our hearts, and practise it in our lives. (James 1:22–25; Acts 17:11)

What is the duty of man to God?

The duty which God requireth of man, is obedience to his revealed will. (Rom. 12:1–2; Mic. 6:8)

What did God at first reveal unto man as the rule of his obedience?

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. (Rom. 2:14–15; Gen. 2:17)

What is the moral law?

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. (Deut. 5:1–3; Luke 10:26–27; Rom. 10:5)

What particular use is there of the moral law to unregenerate men?

The moral law is of special use to unregenerate men, to awaken their consciences to flee from wrath to come, and to drive them to Christ. (Gal. 3:24; Rom. 7:9)

What special use is there of the moral law to the regenerate?

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. (Rom. 8:1; Rom. 6:12–14)

What rules are to be observed for the right understanding of the ten commandments?

For the right understanding of the ten commandments, these rules are to be observed: (1) 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. (2) 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) One and the same thing, in divers respects, is required or forbidden in several commandments. (4) Where a duty is commanded, the contrary sin is forbidden; and, where a sin is forbidden, the contrary duty is commanded. (5) Under one sin or duty, all of the same kind are forbidden or commanded. (6) The like reasons that require any duty, do forbid the contrary sins. (James 2:10; Matt. 5:21–22)

What is the summary of the first commandment?

The first commandment requireth us to know and acknowledge God to be the only true God, and our God; and to worship and glorify him accordingly. (Deut. 6:4–5; 1 Chr. 28:9)

What are the sins forbidden in the first commandment?

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 anything due to him, as 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. (Rom. 1:21; Ps. 14:1)

What are the duties and sins concerning the second commandment?

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. The sins forbidden are the 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. (Matt. 15:9; Deut. 4:15–19)

What are the duties and sins concerning the third commandment?

The third commandment requires the holy and reverend use of God's names, titles, attributes, ordinances, the Word, sacraments, prayer, oaths, vows, lots, his works, and whatsoever else there is whereby he makes himself known. The sins are all abuse of anything whereby God makes himself known: taking his name in vain, all irreverent, rash, empty, vain, profane, superstitious or wicked mentioning or otherwise using his titles, attributes, ordinances, or works; perjury, all sinful cursing, oaths, vows, and lots; violating of our oaths. (Lev. 19:12; Mal. 1:6–7)

What are the duties and sins concerning the fourth commandment?

The sabbath or Lord's day is to be sanctified by a 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. The sins are all neglect of duties required; all careless, negligent, and unprofitable hearing and reading of the Word, and of misapplying it; all profaning of the day by idleness, and doing that which is in itself sinful. (Exod. 20:8–11; Isa. 58:13–14)

What are the duties and sins concerning the fifth commandment?

The fifth commandment requireth the preserving the honour, and performing the duties, belonging to every one in their several places and relations, as superiors, inferiors, or equals. The sins are all neglecting of, or doing anything against the duty which belongeth to every one in their several places and relations: the sins of superiors are besides the neglect of the duties required of them, an inordinate seeking of themselves; commanding things unlawful; forbidding things lawful; unduly exposing themselves to contempt. The sins of inferiors are contempt of and rebellion against their lawful authority. (Eph. 6:1–9; Rom. 13:1–5)

What are the duties and sins concerning the sixth commandment?

The duties required are all careful studies, and lawful endeavours, to preserve the life of ourselves and others. The sins forbidden 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; striking, wounding, and whatsoever else tends to the destruction of the life of any. (Matt. 5:21–22; Eph. 4:31)

What are the duties and sins concerning the seventh commandment?

The duties are chastity in body, mind, affections, words, and behaviour; and the preservation of it in ourselves and others; watching against all occasions of uncleanness, and against all such things as tend to immodesty. The sins are all unchaste thoughts, purposes, and affections; all corrupt or filthy communications; wanton looks, impudent or light behaviour, immodest apparel; fornication, adultery, rape, incest, sodomy, and all unnatural lusts; all unclean imaginations, encouragements to uncleanness. (1 Cor. 6:18–20; Matt. 5:28)

What are the duties and sins concerning the eighth commandment?

The duties are truth, faithfulness, and justice in contracts and commerce between man and man; rendering to everyone his due; restitution of goods unlawfully detained from the right owners thereof; 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. The sins are theft, robbery, man-stealing, and receiving anything that is stolen; fraudulent dealing, false weights, measures, and qualities; usury; engrossing commodities to enhance the price; monopolies; bribery; covetousness; inordinate prizing and affecting worldly goods; all other ways whereby we do wrongfully prejudice our own, or our neighbour's wealth or outward estate. (Prov. 11:1; Mic. 6:10–11; Luke 3:14)

What are the duties and sins concerning the ninth commandment?

The duties required 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; a charitable esteem of our neighbours; loving, desiring, and rejoicing in their good name; grieving for and covering of their infirmities. The sins are all prejudicing the truth, and the good name of our neighbours or our own; all false testimony, concealing the truth, undue silence in a just cause, lying, slandering, whispering, reproaching, scoffing, reviling. (Prov. 14:5; Eph. 4:25; James 4:11)

What are the duties and sins concerning the tenth commandment?

The tenth commandment requireth full contentment with our own condition, with a right and charitable frame of spirit toward our neighbour, and all that is his. The sins are discontentment with our own estate; envying and grieving at the good of our neighbour, together with all inordinate motions and affections to anything that is his. (Heb. 13:5; Rom. 7:7–8)

Is any man able perfectly to keep the commandments of God?

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. (Eccl. 7:20; 1 John 1:8; Gal. 5:17)

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?

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. (Acts 20:21; Matt. 28:19–20)

How is faith in Jesus Christ to be obtained?

Faith in Jesus Christ is to be obtained by the means which God hath ordained for the generation and strengthening of faith; especially the reading, but above all the hearing of the word of God; the administration of the sacraments, prayer, and other means. (Rom. 10:17; Luke 17:5)

How is the Word of God to be preached by those that are called thereunto? How is the Word of God to be heard?

They that are called to labour in the ministry of the word, are to preach sound doctrine, diligently, in season and out of season; clearly, 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. It is required that those who hear the word of God 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. (2 Tim. 4:2; Acts 17:11)

What is a sacrament?

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. (Gen. 17:7–10; 1 Cor. 11:26)

What is baptism?

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. (Matt. 28:19; Acts 2:38; Rom. 6:3–4)

What is the Lord's supper?

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. (1 Cor. 11:23–26; 1 Cor. 10:16)

How are they that receive the sacrament of the Lord's supper to prepare themselves before they come unto it?

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 wronged them; and renewing their covenant with God, and love to him and the brethren. (1 Cor. 11:28; 2 Cor. 13:5)

What is the duty of Christians, after they have received the sacrament of the Lord's supper?

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; if they find no present benefit, seriously to inquire into the reason thereof, and renew their sincere purpose for, and earnest endeavour after a lively faith in Christ, repentance from sin. (Ps. 28:7; Song 5:2–6)

What is prayer?

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. (Phil. 4:6; 1 John 5:14; Rom. 8:26)

Why are we to pray in the name of Christ?

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. (John 14:13–14; 1 Tim. 2:5)

What rule hath God given for our direction in prayer?

The whole word of God is of use to direct us in prayer; but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called the Lord's Prayer. (Matt. 6:9–13; Luke 11:2–4)

How is the Lord's prayer to be used?

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. (Matt. 6:9)

Of how many parts doth the Lord's prayer consist?

The Lord's prayer consists of three parts; a preface, petitions, and a conclusion. (Matt. 6:9–13)

What doth the preface of the Lord's prayer teach us?

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. (Rom. 8:15; Isa. 64:9)

What do we pray for in the first petition?

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. (Ps. 67:1–3; Rom. 11:36)

What do we pray for in the second petition?

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; that Christ would rule in our hearts here, and hasten the time of his second coming. (Ps. 68:1; Rom. 10:1; Rev. 22:20)

What do we pray for in the third petition?

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. (Matt. 26:39–42; Ps. 119:36)

What do we pray for in the fourth petition?

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. (Prov. 30:8–9; 1 Tim. 4:4–5)

What do we pray for in the fifth petition?

In the fifth petition (which is, Forgive us our debts, as we forgive our debtors) acknowledging, that we and all others are guilty of all the breaches of God's commandments, and that by reason thereof we justly deserve his wrath and curse; 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. (Matt. 6:12; Rom. 3:24–26)

What do we pray for in the sixth petition?

In the sixth petition (which is, 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 to resist the temptations that assail us: 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. (Matt. 26:41; 1 Cor. 10:13; Eph. 6:11–13)

What doth the conclusion of the Lord's prayer teach us?

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 only; 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. (Dan. 9:4–19; Phil. 4:6; 1 Cor. 14:16)