The Assembly's Shorter Catechism Explained

Question: What is required to the worthy receiving of the Lord's supper?

Answer: It is required of them that would worthily partake of the Lord's supper, that they examine themselves of their knowledge to discern the Lord's body, of their faith to feed upon him, of their repentance, love, and new obedience; lest, coming unworthily, they eat and drink judgment to themselves.

Question: What preparatory duty is here required of those that would partake of the Lord's supper?

Answer: It is, that they examine themselves, 1 Cor. 11:28 - "But let a man examine himself, and so let him eat of that bread, and drink of that cup."

Question: What is it for persons to examine themselves?

Answer: It is to make a strict inquiry into, and to pass an impartial judgment upon their spiritual state and frame, by the rule of the word, Psalm 77:6, and 119:105.

Question: What is the best and most successful way of essaying this duty?

Answer: It is to put it into the hand of the Spirit of God to manage it for us, Psalm 139:23, 24 - "Search me, O God, and know my heart," &c.

Question: Why is self-examination necessary before receiving the Lord's supper?

Answer: Because it is peremptorily commanded, in order to discover whether we be in a gracious state; or, if we have grace in any measure of exercise; without either of which there can be no comfortable participation of this ordinance: "Let a man examine himself, and so let him eat."

Question: Is this the duty of every man, or of some only?

Answer: It is unquestionably the duty of every man: "Let a man examine himself;" that is, every man and woman, without exception, whether they think themselves gracious or graceless.

Question: Why should a gracious man examine himself?

Answer: Because "there is not a just man upon earth, that doeth good and sinneth not," Eccl. 7:20.

Question: Why should they, who think they are graceless, examine themselves?

Answer: Because "they that be whole need not a physician, but they that are sick," Matt. 9:12. They thus come to see more clearly their absolute need of Christ.

Question: Is self-examination the duty of those only who are to partake for the first time?

Answer: It is the duty of persons every time they venture to partake of this ordinance, as the words of the precept evidenty bear, "so let him eat;" that is, let none approach this holy table at any time without first essaying this duty.

Question: Is self-examination to be practised only about the time of communion?

Answer: It ought to be practised daily or habitually, 2 Cor. 13:5; and especially in the view of such a solemn approach to the Lord at his table.

Question: What are those things, about which they that would worthily partake of the Lord's supper are required to examine themselves?.

Answer: They are required to examine themselves of their knowledge - of their faith - of their repentance, love, and new obedience.

Question: What are they to try or examine about their knowledge?

Answer: If they have a competent measure of it; and if the measure they have, be of a saving kind.

Question: What is that competent measure of knowledge, which is requisite to the worthy receiving of the Lord's supper?

Answer: That there be some understanding of the person, offices, and righteousness of Christ; of the fulness, freedom, and stability of the covenant of grace; of the nature, use, and end, of the sacrament of the supper; and likewise of our own manifold sins and wants.

Question: Why is such a knowledge necessary?

Answer: It is necessary, to discern the Lord's body.

Question: What is it to discern the Lord's body in this sacrament?

Answer: It is to view the meritorious atonement, made by the Son of God in our nature, through the symbols of bread and wine, which are designed to signify and represent the same.

Question: Who are they who are guilty of not discerning the, Lord's body?

Answer: They who rest in partaking of the outward elements, without a firm belief of the mysteries that are wrapped up in them.

Question: How may we know if the measure of knowledge we have attained, be of a saving kind?

Answer: If we think we know nothing yet, as we ought to know, 1 Cor. 8:2; if we are following on to know the Lord more and more, Hos. 6:3; and if our knowledge influences our practice, John 13:17 - "If ye know these things, happy are ye if ye do them."

Question: Why is faith necessary to the worthy partaking of the Lord's supper?

Answer: It is necessary in order to feed upon him.

Question: What is it to feed upon Christ in the sacrament of the supper?

Answer: It is to receive into our souls, from his fulness, all that spiritual good which is exhibited to us in the promise, John 1:16.

Question: What is it of Christ that faith feeds upon in the sacrament?

Answer: It feeds upon all those discoveries of him that are made in the word; such as, his person, offices, mediatorial character, and relations, John 6:57.

Question: How may we know if we have that faith which feeds on Christ in the word and sacrament?

Answer: Where this true and saving faith is, it is of an appetising nature, whetting the spiritual appetite after more and more of him, Isaiah 26:8, 9; it purifies the heart, Acts 15:9; accounts all things but loss for Christ, Phil. 3:8; and is careful to maintain good works, Titus 3:8.

Question: What is the use of repentance in this sacrament?

Answer: Without repentance there can be no mourning for sin, which is an inseparable concomitant of faith's looking to, or improving a crucified Saviour in this ordinance, Zech. 12:10 - "They shall look upon me whom they have pierced, and they shall mourn for him."

Question: How may we know if our repentance be genuine or of a right kind?

Answer: It is true and genuine, if we are grieved for sin as it is offensive to God, Psalm 51:4; if we are forsaking, and turning from it both in heart and life, Hos. 14:8; and, particularly, if we are deeply affected with the sin of unbelief, John 16:9.

Question: What necessity is there for the exercise of the grace of love in partaking of the Lord's supper?

Answer: Without love to Christ, there can be no communion with him in this, or any other ordinance, John 14:21 - "He that loveth me, shall be loved of my Father, and I will love him, and I will manifest myself to him."

Question: How may we know if our love to Christ be sincere and unfeigned?

Answer: If it put us upon essaying the most difficult duties he may call us to, Psalm 23:4; if it engage us to put a favourable construction upon the afflicting providences we meet with in our lot, Heb. 12:10, and if we love his members out of love to himself, or because they are "begotten of him," 1 John 5:1.

Question: Why is the obedience required of worthy receivers called new obedience?

Answer: Because it flows from a new principle of faith and love, Gal. 5:6; it is performed in a new manner, namely, in the strength of "the grace that is in Christ Jesus," 2 Tim; 2:1, and is directed to a new end, even the glory of God; 1 Cor. 10:31.

Question: How may we know if our obedience is indeed new obedience?

Answer: If we are conscientiously diligent in the practice of every duty, and at the same time look on ourselves as unprofitable servants, Luke 17:10, and lean wholly to the surety-righteousness as the sole ground of our acceptance, Isaiah 45:24.

Question: What risk do they run who omit to examine themselves as to the above graces, before they come to the Lord's table?

Answer: They run the risk of coming unworthily.

Question: What is it to come unworthily?

Answer: It is to come without any real sense, or consciousness of the need that we stand in of Christ, as "of God made unto us wisdom, righteousness, sanctification, and redemption," 1 Cor. 1:30.

Question: What danger do they incur who thus come unworthily?

Answer: They eat and drink judgment to themselves, 1 Cor. 11:29.

Question: In what sense can they who come unworthily, be said to eat and drink judgment to themselves?

Answer: In so far as by their eating and drinking unworthily, they do that which renders them obnoxious to the righteous judgment of God.

Question: To what judgment do they render themselves obnoxious?

Answer: To temporal judgments, or afflictions of various kinds, in the present life; and to eternal judgment, or condemnation (if mercy prevent not) in the life to come, 1 Cor. 11:30, 32.

Question: "May not one who doubteth of his being in Christ, or of his due preparation, come to the Lord's supper?

Answer: "If he be duly affected with the apprehension of the want of" an interest in Christ, "and unfeignedly desires to be found in him, and to depart from iniquity:" in that case, "he is to bewail his unbelief, and labour to have his doubts resolved; and, in so doing, he may and ought to come to the Lord's supper, that he may be further strengthened."162

Question: When may a person be said to be duly affected with the apprehension of his want of an interest in Christ?

Answer: When he is filled with a restless uneasiness, and can take no comfort in any outward enjoyment, while he thinks himself destitute of an interest in Christ; and, at the same time, is active and diligent in the use of all the ordinary means, in which Christ is usually to be found, Song 3:1-5.

Question: "May any who profess their faith, and desire to Come to the Lord's supper, be kept from it?"

Answer: "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."163

Question: Why ought the ignorant to be kept back?

Answer: Because they cannot discern the Lord's body, nor comprehend the end and design of this sacrament; and, therefore, will but eat and drink judgment to themselves, 1 Cor. 11:29.

Question: Why ought the scandalous to be kept back from this sacrament?

Answer: Because, by the habitual immorality of their practice, they manifest themselves to be under the dominion of the prince of darkness; and, therefore, while in that state, can have no right to the privileges which belong only to the members of Christ's family, 1 Cor. 10:21.

Question: "What is required of them that receive the sacrament of the Lord's supper, in the time of the administration of it?"

Answer: "It is required of them, that they - 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 sorrowing for sin, hungering and thirsting after Christ, feeding on him by faith - and in renewing their covenant with God, and love to all the saints."164

Question: What is it for the Lord's people to renew their covenant with him at his table?

Answer: It is to acquiesce anew in the covenant of grace, as made with Christ, Isaiah 44:5; and, in so doing, to surrender themselves to the Lord, to be wholly his, trusting that he will keep them by his power, "through faith unto salvation," 1 Pet. 1:5.

Question: What is it for them to renew their love to all the saints on that occasion?

Answer: It is to embrace the opportunity of being at the Lord's table, to breathe out the secret and habitual desires of their souls before him, that all the saints, as well as themselves, may share abundantly out of the fulness of Christ, Psalm 90:14; and that they keep themselves "in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life," Jude ver. 21.

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

Answer: It is "seriously to consider how they have behaved themselves therein, and with what success; if they find quickening and comfort, to bless God for it, beg the continuance of it, watch against relapses, fulfil their vows, and encourage themselves to a frequent attendance on that ordinance."165

Question: What is it to fulfil our vows?

Answer: It is to set about the practice of all commanded duty, according to our engagements, Psalm 116:16, 18; and at the same time depend upon the grace and furniture that is in Christ Jesus for the right performance of it, Phil. 4:13.

Question: What if Christians can find no present benefit by their attendance on this ordinance?

Answer: Then they are "more exactly to review their preparation for, 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."166

Question: What if they have failed in their preparation for, and carriage at the sacrament?

Answer: Then "they are to be humbled, and attend upon it afterward, with more care and diligence."167

Question: "Wherein do the sacraments of baptism and the Lord's supper agree?"

Answer: "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; and to be continued in the church of Christ until his second coming."168

Question: In what do they differ?

Answer: In that baptism is to be administered but once, with water, to be a sign and seal of our regeneration and in-grafting 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."169


The Assembly's Shorter Catechism Explained

Question: What is prayer?

Answer: Prayer is an offering up of our desires to God for things agreeable to his will, in the name of Christ with confession of our sins, and thankful acknowledgment of his mercies.

Question: "Are we to pray to God only?"

Answer: "God only being to be believed in, and worshipped with religious worship, prayer, which is a special part thereof, is to be made by all to him alone, and to none other."170

Question: Why is prayer to be made by all to God alone, and to none other?

Answer: Because "God only is able to search the hearts, hear the requests, pardon the sins, and fulfil the desires of all."171

Question: May we not direct our prayers to any of the persons of the adorable Trinity?

Answer: To be sure we may: for the Three-one God being the sole object of religious worship, whichever of the three persons we address, the other two are understood as included, 2 Cor. 13:14.

Question: Why may we not pray to angels, or saints departed?

Answer: Because it would be gross idolatry, they being but mere creatures; nor can they supply the wants, nor remove the miseries which sin has brought upon us.

Question: Do we pray to God to inform him of what he knew not before?

Answer: Not at all: for from eternity he knew all the thoughts that ever should pass through our minds in time, Psalm 139:2, 4.

Question: Do we pray to him that we may alter his mind, or incline him to any thing which he was formerly unwilling to grant?

Answer: No; for with him is "no variableness, neither shadow of turning," James 1:17; but we pray to him, that we may obtain what we know and believe he is willing to confer, 1 John 5:14 - "This is the confidence that we have in him, that if we ask anything according to his will, he heareth us."

Question: What are the several parts of prayer mentioned in this answer?

Answer: They are these three; petition, confession, and thanksgiving.

Question: In which of these does prayer properly consist?

Answer: In PETITION, or supplication.

Question: How does the answer describe our petitions, or supplications?

Answer: It describes them to be an offering up of our desires to God.

Question: Why are our petitions called our desires?

Answer: Because the words of our mouth, without the desires of our heart, are nothing but empty sounds in the ears of God, Isaiah 29:13 - "This people draw near to me with their mouth, - but have removed their heart far from me."

Question: Why must there be an offering up of our desires to God?

Answer: Because prayers are "spiritual sacrifices," 1 Pet. 2:5; and all sacrifices were appointed to be offered to God only, 2 Kings 17:35, 36.

Question: From whence flow the desires of the heart?

Answer: From a sense of need: we cannot have any earnest desire after that, with the want of which we are no way affected; for, "the full soul loatheth a honey comb," Proverbs 27:7.

Question: For what THINGS ought we to offer up our desires to God?

Answer: For things agreeable to his will.

Question: What will of God are we to have our eye upon, when we ask any thing from him?

Answer: Not upon his secret, but his revealed will, Deut. 29:29.

Question: How shall we know, if what we ask be agreeable to his revealed will?

Answer: If we ask what he has promised, we are sure it is agreeable to his revealed will to confer it, because the promise is to us, Acts 2:39.

Question: Are we straitened, or narrowed, in our requests, when we are confined to the promise as the subject-matter of them?

Answer: By no means; for the promise contains infinitely more than we are able to "ask or think," Eph. 3:20.

Question: May we ask temporal mercies at the hand of God?

Answer: Yes; because they are promised, so far as we have any real need of them, Psalm 34:10; Isaiah 33:16.

Question: Whether ought temporal or spiritual mercies to have the preference in our requests?

Answer: Spiritual mercies ought to have the preference, Matt. 6:33 - "SEEK ye FIRST the kingdom of God, and his righteousness, and all these things shall be added unto you."

Question: What is meant by the kingdom of God, and his righteousness?

Answer: The work of grace in the soul, and the surety-righteousness imputed, as the foundation of it, Rom. 8:4.

Question: Why are these to be sought in the first place?

Answer: Because absolutely necessary to salvation, Rom. 5:21.

Question: In whose NAME are we to ask things agreeable to God's will?

Answer: In the name of Christ.

Question: What is it to pray in the name of Christ?

Answer: It is, "in obedience to his command, and in confidence of his promise, to ask mercies for his sake?"172

Question: Is the bare mentioning of Christ's name, a praying therein?

Answer: No; but a "drawing our encouragement to pray, and our boldness, strength, and hope of acceptance in prayer, from Christ and his mediation."173

Question: "Why are we to pray in the name of Christ?"

Answer: "Because the sinfulness of man, and his distance from God, by reason thereof, is so great, as that we can have no access into his presence without a Mediator."176

Question: Is there any other Mediator but Christ, in whose name we m174ay approach to God?

Answer: No; "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, Col. 3:17.177

Question: Can we, of ourselves, pray in a right manner?

Answer: No; unless the Spirit of supplication is poured upon us, (Zech. 12:10) to help our infirmities; "for we know not what to pray for as we ought," Rom. 8:26.

Question: How doth the Spirit help us to pray?

Answer: By enabling us to understand both for whom, and what, and how prayer is to be made?"175

Question: For whom are we to pray?

Answer: 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."176

Question: For what are we to pray, in behalf of the whole church of Christ upon earth?

Answer: "That they all may be one" in Christ, the glorious head, John 17:21; and that they may "grow up unto him in all things," Eph. 4:15, till they "all come in the unity of the faith, and knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ," verse 13.

Question: For what should we pray with reference to magistrates?

Answer: That they may not be "a terror to good works, but to the evil," Rom. 13:3; and that, under them, we may lead a quiet and peaceable life, in all godliness and honesty, 1 Tim. 2:2.

Question: For what should we pray in behalf of ministers?

Answer: That they may not SHUN to declare to their hearers "the whole counsel of God," Acts 20:27; and that they may "watch for their souls, as they that must give account," Heb. 13:17.

Question: Can we be hearty in praying for others, if we neglect to pray for ourselves?

Answer: No; for if we are indifferent about the state of our own souls, it is impossible we can be concerned for others, any farther than our interest and affection bind us, Job 27:10.

Question: Who are our brethren for whom we are to pray?

Answer: They are not only our kindred, according to the flesh, but all the members of the visible church; yea, all our fellow-creatures, 1 John 4:21.

Question: For what are we to pray in behalf of our, enemies?

Answer: That their hearts may be changed, their tempers softened, that however they have treated us, they may be made Christ's friends, and partakers of eternal salvation through him, Matt. 5:44, compared with Luke 23:34.

Question: If we are to pray for all sorts of men living, how may we pray about the Roman Antichrist?

Answer: Out of the love we should bear to our fellow-creatures, who are under the yoke and dominion of the Roman Antichrist, we ought to pray no otherwise about him, than that the Lord would soon "consume him with the Spirit of his mouth, and destroy him with the brightness of his coming," 2 Thess. 2:8.

Question: What do we mean, when we pray for those that shall live hereafter?

Answer: We hereby desire, that Christ's kingdom and interest may be propagated and advanced in the world, until his second coming, Psalm 102:18; John 17:20.

Question: For whom are we not to pray?

Answer: We are not to pray "for the dead, 2 Sam. 12:23; nor for those that are known to have sinned the sin unto death, 1 John 5:16."177

Question: Why should we not pray for the dead?

Answer: Because at death the state of every man and woman is unalterably fixed, Luke 14:22-27.

Question: How may those be known, who have sinned the sin unto death?

Answer: By their rejection of the gospel which they once professed to embrace; by their malice and envy against Christ, and the way of salvation through him; by their treating the convincing evidences of Christianity, and the peculiar doctrines of it, with blasphemy and contempt; and by their rooted hatred of all religion, and the professors of it.

Question: Why are we not to pray for those, who are known to have sinned this sin?

Answer: Because the sin against the Holy Ghost is declared, in scripture, to be unpardonable, Matt. 12:31, 32, in regard it is a wilful and blasphemous opposition to the testimony of the Spirit of God concerning Christ, as the only way of salvation, Luke 12:10.178

Question: For what things are we to pray?

Answer: For all things tending to the glory of God, the welfare of the church, our own or others' good, but not for any thing that is unlawful.179

Question: How are we to pray?

Answer: We are to pray - with understanding, faith, sincerity, fervency, love, and perseverance.180

Question: What is it to pray with understanding?

Answer: It is to have some knowledge of God, who is the object of prayer, Psalm 65:2; of our own necessities, which are the subject-matter of it, Psalm 60:11; and of the promises, which are our encouragement in it, Num. 14:17-19.

Question: What is it to pray in faith?

Answer: It is to believe that we receive the promised blessings we ask, because he has said, "What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them," Mark 11:24.

Question: What is it to pray with sincerity and fervency?

Answer: It is to have the heart and affections earnestly intent upon what we are praying for, Psalm 17:1 - "O Lord, attend unto my cry; give ear unto my prayer, that goeth not out of feigned lips."

Question: What is that love to God, which should be exercised in prayer?

Answer: It is an ardent desire of his presence, Isaiah 26:9; and an unfeigned delight in him, as the most amiable and soul-satisfying object, Psalm 73:25.

Question: What is it to pray with perseverance? Eph. 6:18.

Answer: It is to continue "instant in prayer," as the word is rendered, Rom. 12:12; or, to bear up against all discouragements, and not to give over, though we have not a speedy answer or return, Matt. 15:22-29.

Question: Is there any difference between praying with perseverance, and praying always, or without ceasing? 1 Thess. 5:17.

Answer: The difference may lie in this, that to pray with perseverance, is not to become weary of the duty, or desist from it, though we do not immediately obtain what we are praying for; but to pray always, or without ceasing, is to study to maintain a praying frame, Psalm 73:23, and not to neglect the seasons of prayer, as they recur, Psalm 61:2.

Question: What are the several kinds of prayer mentioned in scripture?

Answer: They are commonly ranked under these three, namely, secret, private, and public prayer.

Question: What is SECRET prayer?

Answer: It is the retirement of individuals, or single persons, from all company with others, for a time, that they may have free and familiar intercourse with God by themselves: Matt. 6:6 - "But thou, when thou prayest, enter into thy closet; and when thou hast shut thy door, pray to thy Father which is in secret."

Question: Is secret prayer incumbent on every Christian?

Answer: Yes; because every Christian has his own particular wants to be supplied, Psalm 70:5; doubts to be solved, Isaiah 38:14; and difficulties to be removed, 2 Cor 12:8, which none but God himself can do, Psalm 35:10.

Question: May there not be secret prayer even in company with others?

Answer: Yes; there may be what is ordinarily called EJACULATORY prayer.

Question: What is ejaculatory prayer?

Answer: It is a secret and sudden lifting up of the soul's desires to God, upon any emergency that may occur in providence.

Question: How may we engage in this kind of prayer?

Answer: Either by a simple thought darted up to heaven, as it would seem Nehemiah did, chap. 2:4; or by words uttered in the mind, yet so as the voice cannot be heard, as we read that Hannah did, 1 Sam. 1:13.

Question: With what success have these ejaculatory breathings of the soul met?

Answer: They have met with very quick and happy returns, as in the instance of Moses, who, in the midst of the people's murmuring at the Red Sea, despatched his desires to heaven, in some short ejaculation, to which the Lord gave a present return, Ex. 14:15 - "Wherefore criest thou unto me? speak unto the children of Israel, that they go forward." And the sons of Reuben, &c., when fighting with the Hagarites, 1 Chron. 5:20 - "They cried to God in the battle, and he was entreated of them."

Question: What is the usefulness of ejaculatory prayer?

Answer: It tends to maintain fellowship with God, without any interruption of our lawful callings, Psalm 73:23. It is also a mean to repel sudden temptations, 2 Cor. 12:8, 9; and to dispose the heart for a more solemn performance of the stated duties of prayer and praise in the season of them, Psalm 42: verses 6th and 8th compared.

Question: What is PRIVATE prayer?

Answer: It is prayer among a few Christians, met together for joining in that solemn exercise, Rom. 16:5.

Question: How is it commonly distinguished?

Answer: Into family,181 and social prayer.

Question: What is social prayer?

Answer: It is to pray in a fellowship society of Christians, out of several families, intermixed with spiritual conference upon soul-edifying subjects; and that at such times as they mutually agree among themselves, Mal. 3:16.

Question: What is PUBLIC prayer?

Answer: It is the solemn worshipping of God by the church, in her public assemblies, in which a pastor, or one authorized to preach the gospel, is always the mouth of the people to God, Acts 20:36.

Question: What is it to JOIN in private or public prayer, where one is the mouth of the rest?

Answer: It is to offer up the desires that come from the mouth of the speaker, (for things agreeable to God's will), as if uttered by ourselves.

Question: What is incumbent on those who are the mouth of others in prayer to God?

Answer: They are called, to take very special care, that their prayers be regulated exactly by the revealed will of God; in which case all present will be encouraged to join in every part of the duty.

Question: What is requisite for joining in prayer in a right manner?

Answer: It is highly requisite, in order to this, that there be close attention without wandering, Acts 2:42 - "And they continued steadfastly in prayers;" that there be a lively faith, without doubting, James 1:6; and a series of ejaculation concurring with the words of God that may be spoken, 1 Chron. 16:36.

Question: What is the SECOND PART of prayer mentioned in the answer?

Answer: It is confession of our sins.

Question: Why is confession of sin mentioned as a part of prayer?

Answer: Because, being sinners, we cannot pray in faith for any promised mercy, without acknowledging our unworthiness of it; or that it is infinitely above our desert, Dan. 9:18.

Question: What then does the confession of sin necessarily suppose?

Answer: It supposes guilt, and deserved punishment on account of it, Ezra 9:13.

Question: Why is confession of sin necessary in prayer?

Answer: Because we cannot be cordial and hearty in asking forgiveness of our sins, unless we are some way affected by a sense of them, Psalm 25:11.

Question: For what end should we confess our sins in prayer?

Answer: That God may be justified, and have the glory of his judgments, as being all of them just and righteous, Psalm 51:4; and that we may be humbled, and disposed to receive undeserved favours with gratitude, Psalm 32:5.

Question: In what manner should we confess our sins?

Answer: With grief and hatred of them, Luke 18:13; and with full purpose (in the strength of grace) to forsake them, Job 34:32.

Question: What is the THIRD PART of prayer mentioned in the answer?

Answer: It is a thankful acknowledgment of his mercies.

Question: Are prayer and thanksgiving joined together in scripture?

Answer: Yes; Psalm 116:17 - "I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the Lord."

Question: What is the subject-matter of thankfulness?

Answer: It is mercies, or benefits, whether offered or received.

Question: Why are the blessings we want called mercies?

Answer: Because having made ourselves miserable by sin, we are most unworthy and undeserving of them, Gen. 32:10.

Question: Why called his mercies?

Answer: Because God himself is the author of them, and they are his free gift to us, 1 Tim. 6:17.

Question: For what mercies ought we to be thankful?

Answer: Both for temporal and spiritual; common and special mercies, Psalm 145:9.

Question: What is the best evidence of thankfulness to God for his mercies of any kind?

Answer: It is to be thankful for Christ, his unspeakable gift, 2 Cor. 9:15.

Question: When ought we to make thankful acknowledgment to God for his mercies?

Answer: At all times, and on all occasions; there being no condition of life, but what has some mixture of mercy in it, Job 11:6; Psalm 101:1.

Question: Is there ground of thankfulness under afflictions or chastisements?

Answer: "Though no chastening for the present be joyous, but grievous;" nevertheless it is ground of thankfulness, if "afterward it yieldeth the peaceable fruit of righteousness, and be for our profit, and that we may be partakers of his holiness," Heb. 12:10, 11.

Question: Why ought prayer to be joined with a thankful acknowledgment of God's mercies?

Answer: That the mercies we receive may be blessed to us in the use of them; and that we may not, by our ingratitude, provoke God to deny us the mercies we may ask for the future, Isaiah 1:15.

Question: How may we know if our prayers are accepted and heard?

Answer: If we have been helped to enlargement and importunity in prayer, and yet have attained to a holy submission to the will of God, as to the particular we were asking, it is a good evidence that he has heard the voice of our supplication, 2 Chron. 20:12, 17.

Question: How may we know whether mercies come to us in the course of common providence, or as an answer to prayer?

Answer: This may be known both from the manner, and from the time, in which mercies are received.

Question: How may it appear from the manner in which mercies are received, that they are in answer to our prayers?

Answer: It may be known by these two signs; namely, if the mercy be granted speedily and unexpectedly, Isaiah 65:24; and other mercies are conferred together with, and over and above that which we desired, 1 Kings 3:12, 13.

Question: How may it be known from the time in which mercies are received, that they are given in return of prayer?

Answer: If they are granted at the time when we need them most, or at the time when we are most earnest and importunate about them; as Peter's deliverance from prison was on the very night which Herod had determined should be his last; and likewise when the church was assembled to wrestle in prayer for him, Acts 12:6, 7, 12.

Question: Why does the Lord delay mercies, which he designs afterwards to confer?

Answer: He delays granting them, that we may be the more thankful for them when they come; and in the mean time to make us more assiduous and ardent supplicants for them, 2 Cor. 12:8, 9.


The Assembly's Shorter Catechism Explained

Question: What rule hath God given for our direction in prayer?

Answer: 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.

Question: Why do we need direction in prayer?

Answer: Because man is naturally a stranger, both to God and himself; being ignorant both of the glorious perfections of God, Rom. 3:11; and of his own sins and wants, Rev. 3:17.

Question: From whence are we to take direction in prayer?

Answer: From the whole word of God which is of use to direct us therein.

Question: Is every part of the word of equal use for our direction in prayer?

Answer: Though "all things in the scripture are not alike plain in themselves, nor alike clear unto all;"182 yet there is no part of the word from whence an intelligent person in the due use of the ordinary means, may not gather something that may be proper matter either for petition, confession, or thanksgiving in prayer, 1 John 5:14.

Question: Of what use in prayer, are the sins of which we read in scripture, that other churches before us have been guilty of, and the judgments which have been inflicted for the same?

Answer: They are of use to direct us to pray, that the Lord would keep his church and people, in the day in which we live, from running into the same snares, and thus exposing themselves to the same judgments, 1 Cor. 10:11.

Question: Of what use in prayer are the doctrines of the word in general?

Answer: They are of use to instruct us in the principles of religion, or chain of divine truth; without some knowledge of which, it is impossible to pray to the edification, either of ourselves or others, Rom. 10:14.

Question: Of what use is the doctrine of the blessed Trinity, in particular, for our direction in prayer?

Answer: It is of singular use, to point out the method in which we are to hope for the blessings we pray for; namely, from the Father, through Christ, by the Spirit, according to Eph. 2:18 - "Through him (that is, through Christ), we have access by one Spirit unto the Father."

Question: Of what use are the offices of Christ, for our direction in prayer?

Answer: They are of use to us to direct us to pray, that, of God he may be made unto us wisdom, as a prophet; righteousness, as a priest; sanctification, as a king; and complete redemption, as being all the three in one person, 1 Cor. 1:30.

Question: Of what use are the promises for this end?

Answer: They contain the very matter of prayer; and the pleading of them by faith, as also the right manner in which the duty should be performed, James 1:6.

Question: What is the special rule of direction for the duty of prayer?

Answer: It is that form of prayer which Christ taught his disciples, commonly called, The Lord's Prayer.

Question: Why is this called the special rule of direction?

Answer: Because, there is not any one portion of scripture, where the petitionary part of prayer is so comprehensively and methodically laid down, as in the Lord's prayer.

Question: Could Christ use this prayer for himself?

Answer: No; he could not put up the fifth petition, "Forgive us our debts;" because he had no sins of his own to forgive, being "separate from sinners," Heb. 7:26.

Question: Why then is it commonly called the Lord's Prayer?

Answer: Because it was dictated by him to his disciples, in answer to their request, Luke 11:1 - "Lord, teach us to pray, as John also taught his disciples."

Question: Did Christ prescribe this prayer as a form, or as a pattern?

Answer: He prescribed it as a PATTERN, for direction in the duty of prayer, Matt. 6:9 - "After this MANNER pray ye."

Question: What is the difference between a form and a pattern of prayer?

Answer: A form of prayer is a certain mode of expression, which must be used without the least variation; whereas a pattern is only a directory as to the matter, leaving the suppliant himself to clothe his desires with such words as are most adapted to his present circumstances.

Question: Why then is the Lord's prayer called, in the answer, that form of prayer which Christ taught his disciples?

Answer: Because the words of this prayer, "may be used as a prayer" to God, equally with other scriptures, "so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty of prayer."183

Question: How does it appear, that this prayer is not designed for a form to the precise words of which Christ's disciples and followers are to be tied strictly down, in all after ages?

Answer: This plainly appears, from its not containing expressly all the parts of prayer; and from its not being related by Matthew and Luke in the same manner.

Question: What are those parts of prayer which are not expressly contained in the Lord's prayer?

Answer: They are the confession of our sins, and the thankful acknowledgment of God's mercies: neither of which are in express terms, but by consequence only, contained in the said prayer.

Question: From what part of this prayer may confession of sins be deduced?

Answer: From the fifth petition; for, when we pray, "Forgive us our debts," we, by consequence, confess that we have debts to be forgiven.

Question: How is a thankful acknowledgment of mercies included in the Lord's prayer?

Answer: When we pray, "Hallowed be thy name," we, of consequence, make a thankful acknowledgment of all those known instances, in which God's name has been glorified; and when we pray, "Give us this day our daily bread," we acknowledge the bounty of his providence, which has hitherto so kindly supplied our wants.

Question: How do the evangelists, Matthew and Luke, differ, as to the manner in which they relate this prayer?

Answer: Though there be a perfect harmony between them, as to the sense or matter of the prayer; yet there is some difference as to the mode of expression, particularly in the fourth and fifth petitions.

Question: How do they differ in the fourth petition?

Answer: Matthew has it, "Give us this day our daily bread," chap. 6:11; Luke, "Give us day by day our daily bread," chap. 11:3.

Question: What is the meaning of "give us this day?"

Answer: It is a petition of what we want at present.

Question: What is imported in "give us day by day?"

Answer: The expression imports, that the wants, which need to be supplied, will daily recur.

Question: How do the two evangelists differ, as to their manner of expressing the fifth petition?

Answer: Matthew says, "Forgive us our debts as we forgive our debtors," chap. 6:12; Luke expresses it, "Forgive us our sins, as we forgive every one that is indebted to us," chap. 11:4.

Question: How do they differ as to the conclusion?

Answer: Matthew has it; Luke leaves it out.

Question: What is the argument from all this, against the Lord's prayer being designed for a set form?

Answer: The argument is, that if it had been designed for a set form, the two evangelists would have expressed it in the very same words, without the least variation.

Question: What argument is there from the practice of the apostles against its being a set form?

Answer: That though several prayers of theirs are recorded in the New Testament, yet none of them use the express words of the Lord's prayer.

Question: Would it not seem that this prayer is commanded to be used as a form, from our Lord's prefixing these words to it: "When ye pray, SAY, Our Father," &c.? Luke 11:2.

Answer: No more can be intended by this expression in Luke, "When ye pray, SAY," than what is meant in the parallel place, Matt. 6:9: "AFTER THIS MANNER pray ye;" namely, to use the Lord's prayer as a directory; otherwise, Luke's form, and not Matthew's, should be followed.

Question: May none, at any rate, use set forms, however sound?

Answer: If set forms are sound, or agreeable to the will of God, they may be used by children, or such as are weak in knowledge, till they acquire some insight in the principles of religion; and then they ought to be laid aside, and extemporary prayer practised and improved.

Question: But may not they, who are weak in knowledge, read sound forms as their prayers to God?

Answer: No; they ought to repeat them, because the committing of them to memory will tend to imprint the matter of them more deeply on the mind, than the bare reading can possibly do: besides, there is not the least shadow of an example in scripture, for reading prayers to God on any account whatsoever.

Question: Why is the continued practice of set forms unwarrantable?

Answer: Because the case and circumstances of the church in general, and every member of it, in particular, are so exceedingly various, that it is impossible any set form can correspond to them. Moreover, the continued practice of a set form, as it encourages sloth, so is an overlooking the aid of the Spirit, whose office it is to help our infirmities, when "we know not what we should pray for as we ought," Rom. 8:26.

Question: "Of how many parts does the Lord's prayer consist?"

Answer: The Lord's prayer consists of three parts, a "preface, petitions, and a conclusion."184


The Assembly's Shorter Catechism Explained

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

Answer: The preface of the Lord's prayer which is, "Our Father which art in heaven," teacheth us, to draw near to God with all holy reverence and confidence, as children to a Father, able and ready to help us; and that we should pray with and for others.

Question: In what words is the preface of the Lord's prayer contained?

Answer: It is contained in these words, Our Father which art in heaven.

Question: What is the end and design of this preface?

Answer: It is to give us a directory how to invoke or address the true object of all religious worship.

Question: What is it to invoke or address God in prayer?

Answer: It is, in a believing and reverential manner, to make mention of some of his names, titles, or attributes, in a suitableness to the nature of the duty in which we are engaged: as in 1 Kings 8:23; Dan. 9:4.

Question: Whom do we invoke, or call upon, when we address the Father.

Answer: We invoke the Three-one God; because though each person of the Trinity be the object of worship, 2 Cor. 13:14; yet when any of these adorable persons is addressed, we are, in our minds, to include the other two; in as much as the very same divine nature and essence is in them all, 1 Chron. 29:10.

Question: Why are we directed to address the Three-one God as a Father?

Answer: To teach us, that the object of true and acceptable worship, is a reconciled God, Psalm 130:4.

Question: In what respect is God called a Father, with reference to men?

Answer: He is called a Father, with reference to them, either in respect of creation, external covenant-relation, or the grace of adoption.

Question: To whom is he a Father in respect of creation?

Answer: In this respect he is a Father to all mankind in general, Mal. 2:10.

Question: To whom is he a Father in respect of external covenant relation?

Answer: To all the members of the visible church, or such as profess the true religion, and their children, 2 Cor. 6:18.

Question: To whom is he a Father in respect of the grace of adoption?

Answer: To believers only, or such as are "the children of God by faith in Christ Jesus," Gal. 3:26.

Question: May not every one who hears the gospel warrantably cry to God, "My Father," according to Jer. 3:4?

Answer: No doubt but it is their duty to do so, upon the call and command of God; but none will actually do it in faith, but they into whose hearts "God hath sent forth the Spirit of his Son," Gal. 4:6.

Question: What are we taught, when we are directed to invoke God in prayer, by the title of Father?

Answer: We are hereby taught, to draw near to God - as children to a Father.

Question: In what manner should God's children draw near to him as their Father?

Answer: With all holy reverence and confidence.

Question: Why called holy reverence?

Answer: To distinguish it from that dutiful regard and respect which children owe to their parents by the dictates of nature's light.

Question: In what consists the nature of this holy reverence?

Answer: It consists in a most profound inward esteem of God, as a Father, accompanied with "other child-like dispositions,"185 becoming that relation, Isaiah 64:9.

Question: What are these other child-like dispositions, which accompany the reverence with which God's children approach him?

Answer: Among others, there are patience under his rebukes, Micah. 7:9; obedience to his commands, Acts 9:6; and a fervent zeal for his honour and glory, Mal. 1:6.

Question: What is that confidence which God's children have in him as their Father?

Answer: It is that entire trust they repose in him, as able and ready to help them.

Question: Whence are they persuaded of his ability and readiness to help them?

Answer: From his all-sufficiency, Luke 11:13, and boundless liberality, Psalm 84:11, as laid out in the promise for their benefit.

Question: What help does he afford them?

Answer: Such a help as to do all; "for it is God that worketh in us, both to will and to do of his good pleasure," Phil. 2:13.

Question: Why are we directed to address our Father in heaven?

Answer: To teach us to draw near to him with "heavenly affections, Lam. 3:41, and due apprehension of his sovereign power, majesty, and gracious condescension, Isaiah 63:15, 16."186

Question: What does the consideration of his being in heaven more particularly teach us?

Answer: It teaches us from whence to expect our blessings and benefits, and likewise the manner in which we ought to address God for them.

Question: From whence are we to expect our blessings?

Answer: "From above," James 1:17, because they are in heavenly places, Eph. 1:3.

Question: Why are our blessings said to be in heavenly places?

Answer: Because their original is from thence, and there will the full enjoyment of them at last be, Psalm 16:11.

Question: What does the consideration of God's being in heaven teach us, with reference to the manner in which we ought to address him for our blessings?

Answer: It teaches us to be modest, humble, and cautious, in our conceptions of, and applications to him; as being a God of such inconceivable greatness, and glorious majesty, Eccl. 5:2 - "Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; for God is in heaven, and thou upon earth, therefore let thy words be few."

Question: To whom does the relative pronoun our, in the preface, refer?

Answer: It refers both to ourselves and others.

Question: What is the import of it as it refers to ourselves?

Answer: When we are directed to say our Father, it imports the faith and confidence we are warranted to express in him, as standing in such an amiable relation.

Question: Upon what grounds are we warranted to express our faith and confidence in him, as standing in the amiable relation of our Father?

Answer: Upon the ground of his being "the God and Father of our Lord Jesus Christ," Eph. 1:3; and upon the ground of our new-covenant Head calling him "my Father," in the name of all his spiritual seed, Psalm 89:26 - "He shall cry unto me, Thou art MY FATHER."

Question: What do these words, our Father, import, as they have a respect to others?

Answer: They import that we should pray with and for others.

Question: What is it to pray with others?

Answer: It is to be the mouth of others to God, or to join with them in family or social worship.

Question: What is it to pray for others?

Answer: It is to express our concern about them, or our sympathy with them before God, as sincerely and ingenuously, as we would do with reference to ourselves, were we in the same circumstances, Psalm 35:13.

Question: Who are these others for whom we should pray?

Answer: We should pray for "all men," 1 Tim. 2:1; yea, for them which despitefully use us and persecute us, Matt. 5:44; but especially for "all saints," Eph. 6:18.

Question: Why have all the saints a special claim to our prayers?

Answer: Because they are the special favourites of heaven, John 15:9, and therefore the very butt of the keenest resentment of hell, 1 Pet. 5:8.


The Assembly's Shorter Catechism Explained

Question: What do we pray for in the first petition?

Answer: In the first petition, (which is, Hallowed be thy name,) we pray, That God would enable us, and others, to glorify him in all that whereby he maketh himself known and that he would dispose all things to his own glory.

Question: What is the meaning of the word petition?

Answer: It signifies asking or desiring any thing.

Question: How many petitions are there in the Lord's prayer?

Answer: There are six.

Question: In what order are these six petitions ranged?

Answer: The first three bear a more immediate respect to God; and the last three to ourselves.

Question: What are we taught by this order of ranking the petitions?

Answer: We are thus taught, first to pray for what concerns the glory of God, as being the highest and most valuable end; and then for what respects our own advantage, as being only subordinate to it, Matt. 6:33.

Question: Which is the first of these petitions?

Answer: It is in these words, Hallowed be thy name.

Question: What is signified by the name of God in this petition?

Answer: It is explained in the answer to be all that whereby he maketh himself known.

Question: What is our duty with reference to this name of God?

Answer: It is to pray that it may be hallowed.

Question: What is the meaning of the word HALLOWED?

Answer: It is explained in the answer to be the same with glorified: when we pray Hallowed be thy name, we pray, that God himself may be glorified.

Question: By whom should we pray that God's name may be hallowed or glorified?

Answer: We should pray, that his name may be glorified by himself; and likewise that he would enable us and others to glorify him.

Question: What do we mean, when we pray that God's name may be glorified by himself?

Answer: We mean, that he would be pleased daily to demonstrate it more and more to the world, to be what it really is, most holy and most glorious, so as to excite that adoration and esteem which is due to him: for, says he, "I will be sanctified in them that come nigh to me, and before all the people will I be glorified," Lev. 10:3.

Question: Where does he thus demonstrate the glory of his own name?

Answer: In his word; and by his works both of creation and providence, particularly by the glorious device of redemption.

Question: What do we acknowledge, when we pray that God would enable us and others to glorify him?

Answer: We thus acknowledge "the utter inability and indisposition that is in ourselves and all men, to honour God aright, 2 Cor. 3:5."187

Question: What is requisite in order to our honouring God aright?

Answer: In order to this, it is requisite that we diligently attend to the several ways, by which God maketh himself known, such as his attributes, ordinances, word, and works; and see if we are studying to glorify him in all these.

Question: How do we glorify him in his attributes or perfections?

Answer: When we think or speak of them with becoming reverence, and endeavour to exercise suitable acts of faith upon them; such as, admiring his wisdom, depending on his power, and trusting to his faithfulness, that he will do as he has said.

Question: How do we glorify him in his ordinances?

Answer: When we attend upon them, and improve them for our spiritual nourishment and growth in grace, Psalm 84:10.

Question: How do we glorify him in his word?

Answer: When we believe it as the record of God, John 20:31.

Question: How do we glorify him in his work of creation?

Answer: When we apprehend and admire his "eternal power and Godhead," as shining in it, Rom. 1:20.

Question: How do we glorify him in his works of providence?

Answer: When we have a grateful sense of his mercies, Gen. 32:10; and tremble at his judgments, Psalm 119:120.

Question: How do we honour him in his glorious device of redemption?

Answer: When we receive and rest upon Christ alone for salvation, as he is offered to us in the gospel, Acts 15:11.

Question: What do we mean, when we pray that God would enable others to glorify him, as well as ourselves?

Answer: We thus, in effect, pray, that the "earth may be full of the knowledge of the Lord, as the waters cover the sea," Isaiah 11:9; that so "from the uttermost parts of the earth may be heard songs, even glory to the righteous," chap. 24:16.

Question: What are those things we should pray God would prevent and remove, that his name may be glorified?

Answer: We should pray, "that he would prevent and remove atheism, ignorance, idolatry, and whatever is dishonourable to him."188

Question: What should we pray God would do, in the course of his providence, for glorifying his own name?

Answer: That he would dispose all things to his own glory.

Question: How does God dispose all things to his own glory?

Answer: By bringing a revenue of glory to himself, even out of those things that seem most opposite to it, Isaiah 43:20.

Question: What are these seemingly opposite things, out of which God brings a revenue of glory to himself?

Answer: Among others, there are persecutions and the falls of believers.

Question: How does he bring a revenue of glory to himself out of persecutions?

Answer: By overruling them to the furtherance of the gospel, Acts 11:19-21.

Question: How does he bring glory to himself out of the falls of believers?

Answer: By overruling their falls and miscarriages, in such a manner, as that they are thus made more humble, watchful, and circumspect, for the future, Psalm 51:3.


The Assembly's Shorter Catechism Explained

Question: What do we pray for in the second petition?

Answer: In the second petition, which is, "Thy kingdom come," we pray, That Satan's kingdom may be destroyed; and that the kingdom of grace may be advanced, ourselves and others brought into it, and kept in it; and that the kingdom of glory may be hastened.

Question: How many fold is God's kingdom in this world?

Answer: TWOFOLD; namely, his general, essential, or providential kingdom; and his special kingdom.

Question: What is his general kingdom?

Answer: It is the absolute power and sovereignty which he exercises over all things in heaven, earth, and hell, for the purposes of his own glory, Psalm 103:19 - "His kingdom ruleth over all."

Question: What is his special kingdom?

Answer: It is the government and care which he exercises in and over his church and people, as a society distinct from the rest of the world, Psalm 59:13 - "God ruleth in Jacob unto the ends of the earth."

Question: Into whose hands is the management of God's special kingdom committed?

Answer: Into the hands of Christ as Mediator, Psalm 2:6.

Question: How is this kingdom, as committed into his hands, usually called?

Answer: His mediatory, or donative kingdom.

Question: Why called his mediatory kingdom?

Answer: Because he holds it as Mediator, Luke 22:29.

Question: Why called his donative kingdom?

Answer: Because it is given him of the Father as a reward of his meritorious obedience and sufferings, Matt. 28:18; and to distinguish it from his essential kingdom.

Question: May his essential kingdom be said to be given him?

Answer: By no means; because it is natural to him, as God equal with the Father, and can no more be given him than his divine nature and personality can.

Question: For what are we directed to pray in this petition, with reference to God's kingdom in general?

Answer: That it may COME: Thy kingdom come.

Question: In what sense may we pray for the coming of his essential kingdom?

Answer: Only in this sense, that he would more and more demonstrate his supreme power and sovereignty over all things, and that the same may be more and more acknowledged by the children of men, Psalm 83:18.

Question: Would it be warrantable for us to pray, that he would govern the world, or actually exercise his supreme power?

Answer: It would be no more warrantable to pray for this, than to pray that he would be an infinite Sovereign, which he cannot but be; and act agreeably to his nature, which he cannot but do.

Question: Whether is it the coming of God's general or special kingdom that is chiefly intended in the answer?

Answer: It is the coming of his special kingdom of grace here, and of glory hereafter.

Question: Are the kingdoms of grace and glory different kingdoms?

Answer: They are not so much different kingdoms, as different STATES in the same kingdom: according to the common maxim, Grace is glory begun, and glory is grace consummated, or in perfection.

Question: How may the kingdom of grace in this world be viewed?

Answer: Either as to outward dispensation, or inward operation.

Question: What is it as to outward dispensation?

Answer: It is just the preaching of the gospel, Mark 1:14 - "Jesus came, preaching the gospel of the kingdom of God."

Question: What is it as to inward operation?

Answer: It is the work of saving grace in the soul, Luke 17:21 - "Behold, the kingdom of God is within you."

Question: Why called the kingdom of grace?

Answer: Because the gathering of sinners into this kingdom, for their salvation, is of grace, both as to the means and end, Eph. 2:8.

Question: What do we pray for with reference to the kingdom of grace, when we say, Thy kingdom come?

Answer: We do not pray that it may be erected as a new thing in the world, but that it may be advanced in it.

Question: Why should we not pray, that Christ's kingdom of grace may be erected or set up as a new thing in the world?

Answer: Because this would be, in effect, to deny that Christ had ever a church upon this earth; whereas, it is most certain, that ever since the first promise, he has always had a church in it, and will have it to the end of time, Isaiah 59:21.

Question: But is it not our duty to pray, that the kingdom of grace may be set up in those parts of the world where it is not at present?

Answer: To be sure it is; for we should pray," That the word of the Lord may have free course and be glorified," 2 Thess. 3:1; and that the earth may "be full of the knowledge of the Lord, as the waters cover the sea," Isaiah 11:9; which is the same with praying, "That the kingdom of grace may be advanced."

Question: For what should we pray as pre-requisite to the advancing of the kingdom of grace?

Answer: In order to this, we should pray, That Satan's kingdom may be destroyed.

Question: What is the meaning of the name SATAN?

Answer: It is a Hebrew word, signifying an adversary; as, indeed, the devil is an implacable adversary, burning with hatred and enmity both against God, and therefore called "his enemy," Matt, 13:25, and against man, 1 Pet. 5:8 - "Your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour."

Question: What do you understand by Satan's kingdom?

Answer: That power and dominion which he usurps over mankind-sinners, who are by nature lawful captives, Isaiah 49:24, 25.

Question: If sinners of mankind are by nature lawful captives, how can Satan's dominion over them be said to be usurped?

Answer: Though they be justly delivered into his hands, as a jailer, yet he has no right to rule over them as a prince.

Question: Do they not voluntarily subject themselves to his dominion?

Answer: Yes; and this is both their sin and their judgment John 8:44.

Question: What is the principal seat of Satan's kingdom?

Answer: The HEART of every man and woman by nature, Eph. 2:2.

Question: What is the foundation and bulwark of this kingdom?

Answer: SIN, both original and actual, Eph. 2:3.

Question: For what should we pray, with reference to this kingdom of Satan?

Answer: That it may be destroyed.

Question: Why should, we pray for the destruction of this kingdom?

Answer: Because the work, of grace cannot take place, nor succeed in the soul, except upon the ruins of Satan's interest in it, Luke 11:21, 22.

Question: How then is Satan's kingdom destroyed in the world?

Answer: By the advancement of the kingdom of grace in it.

Question: When may the kingdom of grace be said to be advanced?

Answer: When ourselves and others are brought into it, and kept in it.

Question: How are we and others brought into this kingdom?

Answer: By the gracious influences of the Spirit of God, accompanying the dispensation of the gospel with irresistible power, Psalm 110:2, 3.

Question: How are we and others kept in it?

Answer: By continued emanations of grace out of the fulness of Christ, by which the principle of grace is quickened, strengthened, and preserved, Hos. 14:5.

Question: For what should we pray, as the means of bringing into this kingdom?

Answer: We should pray, "that the gospel may be propagated throughout the world, the Jews called, the fulness of the Gentiles brought in; that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins."189

Question: For what should we pray as means of being kept in it?

Answer: That the same ordinances may be effectual to the "confirming, comforting, and building up of those that are already converted."190

Question: Can any subject of this kingdom ever apostatise from it?

Answer: No; they are "kept by the power of God, through faith unto salvation," 1 Pet. 1:5.

Question: Why then should we pray to be kept in it?

Answer: Because perseverance, being a promised privilege, should, on that account, be prayed for, Psalm 119:28 - "Strengthen thou me, according to thy word."

Question: What security have the saints that they shall be kept in this kingdom?

Answer: They have the stability of the promise, Jer. 32:40; the efficacy of Christ's obedience to the death in their stead, Eph. 5:25, 27; the prevalency of his intercession, John 17:24; and the inhabitation of his Spirit, Rom. 8:11, for their security in this matter.

Question: What is the kingdom of glory?

Answer: It is that state of inconceivable happiness and bliss into which the saints shall be brought after death, John 14:2, 3.

Question: In what will the glory of this kingdom consist?

Answer: In a perfect conformity to, and the immediate and uninterrupted vision and fruition of God through all eternity, 1 John 3:2.

Question: When will the kingdom of glory come in the full manifestation of it?

Answer: At the second coming of Christ to judgment, Matt. 25:31, 34.

Question: For what are we to pray, with reference to this kingdom?

Answer: That it may be hastened.

Question: When we pray that it may be hastened, do we mean, that the set time for the second coming of Christ may be anticipated, or come sooner than the moment fixed for it in infinite wisdom?

Answer: No; we wish it no sooner; but only express our ardent "desire to depart, and to be with Christ; which is far better" than to be here always, Phil. 1:23.

Question: Why do the saints so earnestly desire to be with Christ in glory?

Answer: That an eternal period may be put to all their sinning, and to every thing that has a tendency to detract from the glory of his kingdom, and the happiness of his subjects: wherefore, as he saith, "Surely, I come quickly;" so they pray, "Amen, even so, come, Lord Jesus," Rev. 22:20.


The Assembly's Shorter Catechism Explained

Question: What do we pray for in the third petition?

Answer: In the third petition, which is, "thy will be done on earth, as it is in heaven," we pray, that God, by his grace, would make us both able and willing to know, obey, and submit to his will in all things, as the angels do in heaven.

Question: How many fold is the will of God?

Answer: TWOFOLD; his will of purpose, or disposing will; and his will of precept, or revealed will.

Question: What is his will of purpose, or disposing will?

Answer: It is what he himself purposes to be done, as the final determination of the event of things, Isaiah 46:10 - "My counsel shall stand, and I will do all my pleasure."

Question: How is this will commonly designated?

Answer: It is termed his will of providence, because he infallibly brings it about, or accomplishes it, in the course of his adorable providence, Psalm 135:6.

Question: What is God's will of precept, or his revealed will?

Answer: It is the rule of our duty, prescribing what he would have us to do, or not to do, Matt. 26:39 - "O my Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt."

Question: Whether is it God's will of purpose or precept that is meant in this petition?

Answer: Both are included, but chiefly his will of precept.

Question: When we say, "Thy will be done," for what do we pray with reference to God's will of purpose?

Answer: We pray, that God, by his grace, would make us able and willing - to submit to it, and acquiesce in it, so soon as it is discovered or made known to us, Acts 21:14 - "And when he would not be persuaded, we ceased, saying, The will of the Lord be done."

Question: What does our praying for submission to God's will of purpose or providence, necessarily imply in it?

Answer: It implies that we are "by nature - prone to repine and murmur against his providence,"191 especially in afflictive dispensations, Num. 14:2.

Question: When do we submit to afflictive dispensations?

Answer: When we justify God in them, Dan. 9:7; and acknowledge that he "hath punished us less than our iniquities deserve," Ezra 9:13.

Question: For what do we pray, when we pray that God's will of precept may be done?

Answer: We pray that God, by his grace, would make us able and willing to know and obey the same.

Question: Why do we pray that God would make us able and willing to know and obey his revealed will?

Answer: Because, "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, - and wholly inclined to do the will of the flesh, and of the devil."192

Question: Why do we pray that God would make us able and willing by his grace?

Answer: Because it is wholly of his free love and sovereign grace, that he works in us either to will or to do, Phil. 2:13 - "It is God which worketh in you, both to will and to do of his good pleasure."

Question: For what do we pray, when we pray that God would make us able and willing to know his revealed will?

Answer: We pray, that, by his Spirit, he would take away our natural blindness, and open our understanding, that we may "understand the scriptures," Luke 24:45.

Question: For what do we pray, when we pray that God would make us able and willing to obey his will?

Answer: We pray, that he would remove the weakness, indisposedness, and perverseness of our hearts; and, by his grace, incline us to set about, and keep up the practice of every commanded duty, in the strength of that grace which is secured in the promise, Ezek. 36:27 - "I will cause you to walk in my statutes;" 2 Cor. 12:9 - "And he said unto me, My grace is sufficient for thee; for my strength is made perfect in weakness."

Question: Why is knowing the will of God mentioned before the obeying of it?

Answer: Because there can he no true and acceptable obedience, but what flows from that saving knowledge which is inseparable from the faith of God's operation, John 13:17 - "If ye know these things, happy are ye if ye do them."

Question: Where should we desire that the will of God may be done?

Answer: We should desire that it may be done on earth, by all persons, and in all places on it, Psalm 150:6.

Question: In what things should we pray that the will of God may be done on earth?

Answer: We should pray that it may be done in all things, Psalm 119:6.

Question: Why in ALL THINGS?

Answer: Because we may be quite sure, that God's will, both of precept and providence, is perfectly, or in every respect, equal, and just, Ezek. 18:25.

Question: Whom should we resemble in our obedience?

Answer: The holy angels: we should study to do the will of God as the angels do in heaven.

Question: Can we know and obey the will of God as perfectly on earth, as the angels do in heaven?

Answer: No; but we should copy after them, as to the manner of their obedience.

Question: What is it to copy after them as to the manner of their obedience?

Answer: It is to essay obedience "with the like humility, cheerfulness, faithfulness, diligence, zeal, sincerity, and constancy, as the angels do in heaven."193


The Assembly's Shorter Catechism Explained

Question: What do we pray for in the fourth petition?

Answer: In the fourth petition, which is, "Give us this day our daily bread," we pray, That of God's free gift, we may receive a competent portion of the good things of this life, and enjoy his blessing with them.

Question: What does our Catechism mean by bread in this petition?

Answer: It explains it to be the good things of this life.

Question: What do you understand by the good things of this life?

Answer: Not only meat and drink; but clothes to cover us, houses to shelter us, sleep to refresh us, and the like; which are called "things needful to the body," James 2:16.

Question: May not spiritual mercies, or food to our souls, be intended by the bread here mentioned?

Answer: No; the petition respects temporal mercies, or the good things of the present life.

Question: How do you prove, that the good things of this life, and not spiritual mercies, are intended in this petition?

Answer: From the completeness, and compendiousness of the Lord's prayer; for, it cannot be supposed, that, in a prayer so complete, the good things of this life would be quite omitted; or, that in a prayer so compendious, spiritual mercies would, without necessity, be repeated in this petition, when the other petitions are so full of them.

Question: Why are these good things called by the general name of BREAD?

Answer: Because, though bread be the most common, yet it is the most useful and necessary support of natural life; and therefore called the staff, or stay of bread, Isaiah 3:1.

Question: Why called daily bread?

Answer: Both because our need of the supports of nature recurs daily; and likewise to teach us contentment with our present allowance in providence, Phil. 4:11.

Question: For what quantity of daily bread, or of the good things of this life, may we lawfully pray?

Answer: For a competent portion of them.

Question: What is meant by a competent portion?

Answer: Such a measure of temporal comforts, as our necessities may require, or will tend to our good, Proverbs 30:8 - "Give me neither poverty nor riches: feed me with food convenient for me."

Question: What is imported in our praying, that God would give us this competent portion?

Answer: It imports our desire to receive it of God's free gift.

Question: What do we acknowledge, when we pray to receive temporal comforts of God's free gifts?

Answer: We thereby acknowledge, that in Adam, and by our own sin, we have forfeited our rights to all the outward blessings of this life, and deserve to be wholly deprived of them by God."194

Question: How does it appear that we have, by sin, forfeited our right to outward blessings?

Answer: It appears from this, that we have thereby forfeited our life itself, Gen. 2:17; and, therefore, by necessary consequence, all the supports of it, Jer. 5:25.

Question: Why do we say, Give us this day?

Answer: Because if God shall be pleased to afford us the necessary supplies of each day, when it comes, we ought not to be anxiously solicitous about tomorrow, Matt. 6:34.

Question: May we not lawfully pray for what respects the future condition of ourselves, or families, in this world?

Answer: Yes; if God shall continue us, or them, in life, then, in this case, we may lawfully beg of him, that neither we, nor they, may ever be destitute of what is necessary for our glorifying God, in the respective stations, in which he has, or may place us while in it, Gen. 28:20-22.

Question: Does God's giving us our daily bread, exclude the use of means for the obtaining of it?

Answer: No; for, "if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel," 1 Tim. 5:8.

Question: May we not then ascribe our daily bread to our own diligence and industry?

Answer: No; because it is God who gives us ability to pursue our respective callings, and it is he who succeeds our lawful endeavours in them, Deut. 8:17, 18 - "Thou shalt remember the Lord thy God; for it is he that giveth thee power to get wealth."

Question: Why do we say, Give us our daily bread? why do we call it OURS?

Answer: Because whatever measure or proportion of outward blessings, God in his providence, thinks fit we should receive, is properly OURS, whether it be more or less, 1 Tim. 6:8 - "Having food and raiment, let us therewith be content."

Question: Since both the godly and the wicked have their daily provision from God, what difference is there as to the manner in which the one and the other hold their outward comforts?

Answer: There is a wide difference as to the manner in which the godly and the wicked hold their outward comforts, whether we consider their respective right and title; their present enjoyment; or their future expectation.

Question: What is the difference as to their respective right and title?

Answer: The wicked have only a civil and common right; but the godly have, besides this, a spiritual and covenant right also, 1 Tim. 4:8.

Question: What is the difference as to their present enjoyment?

Answer: The godly have God's blessing on what they presently enjoy; but the wicked his curse. In this respect, "a little that a righteous man hath, is better than the riches of many wicked," Psalm 37:16.

Question: What is the difference as to their future expectation?

Answer: The godly have the good things of this world, as pledges of the far better things of another; but the wicked have them as their whole pay; for they have their portion in this life, Psalm 17:14.

Question: For what should we pray in order to have the comfortable use of the good things of this life, which God may confer upon us?

Answer: That we may enjoy his blessing with them.

Question: Why is the blessing of God necessary to all our outward comforts?

Answer: Because without this none of them could reach the end for which they are used: our food could not nourish us, nor our clothes warm us, nor medicines, however skilfully applied, give any relief from our ailments, Job 20:22, 23.

Question: Will God's blessing make the meanest fare answer the end of comfortable nourishment?

Answer: Yes; as is evident from the example of Daniel, and the other three children of the captivity, who desired to be proved ten days, with no better cheer than pulse and water: "And at the end of ten days, their countenances appeared fairer and fatter in flesh, than all the children which did eat the portion of the king's meat," Dan. 1:12, 15.

Question: Why do we pray in the plural number, Give us?

Answer: To express a concern for the good things of this life to the rest of our fellowcreatures, as well as to ourselves, 1 Kings 8:35-40.


The Assembly's Shorter Catechism Explained

Question: What do we pray for in the fifth petition?

Answer: In the fifth petition, which is, "And forgive us our debts, as we forgive our debtors," we pray, That God, for Christ's sake, would freely pardon all our sins; which we are the rather encouraged to ask, because, by his grace, we are enabled, from the heart, to forgive others.

Question: Why is this petition connected with the former, by the copulative conjunction and?

Answer: To teach us, that we can have no outward comfort with God's blessing, unless our sins are pardoned, and our persons accepted in Christ, 1 Cor. 3:22, 23.

Question: What are we to understand by debts in this petition?

Answer: By debts we are to understand our sins, whether original or actual, of omission or commission, Luke 11:4.

Question: Why are these called debts?

Answer: Because of the debt of punishment we owe to the justice of God, on account of them, Rom. 6:23 - "The wages of sin is death."

Question: Can we pay any part of this debt to the justice of God?

Answer: No; "neither we, nor any other creature, can make the least satisfaction for it, Psalm 130:3;"195 or pay the least farthing of it, Matt. 18:25.

Question: What other debt are we naturally owing, besides the debt of punishment as transgressors?

Answer: We likewise owe a debt of obedience to the law as a covenant; in which we are also utterly insolvent; "being unto every good work reprobate," Titus 1:16.

Question: What are we to pray for with reference to our sins or debts?

Answer: That God, for Christ's sake, would freely pardon them all.

Question: Whose prerogative is it to pardon?

Answer: It is God's only, Micah 7:18.

Question: From what spring or fountain in God does pardon flow?

Answer: From his own gracious nature, Psalm 86:5, and sovereign will, Ex. 33:19.

Question: What is it for God to pardon?

Answer: It is to "acquit us both from the guilt and punishment of sin, Rom. 3:26."196

Question: For whose sake does he pardon?

Answer: Only for Christ's sake.

Question: What is it for God to pardon for Christ's sake?

Answer: It is to vent his pardoning grace "through the obedience and satisfaction of Christ, apprehended and applied by faith, Rom. 3:25."197

Question: Could God pardon sin, without any respect to the obedience and satisfaction of Christ?

Answer: No; because justice behoved to be satisfied; for, "without shedding of blood is no remission," Heb. 9:22.

Question: What is the extent of pardoning grace?

Answer: It extends to all our sins, Psalm 103:3.

Question: In what manner should we expect that God will pardon all our sins?

Answer: We should expect that he will do it freely, for his own name's sake, Psalm 25:11.

Question: How can God be said to pardon our sins freely, when he does it on account of the surety-righteousness imputed to us?

Answer: God's accepting of Christ as our Surety, and his fulfilling all righteousness in our room, were both of them acts of rich, free, and sovereign grace, Psalm 89:19; Luke 12:50. Though the pardon of our sins be of debt to Christ, yet it is free to us, Eph. 1:7.

Question: When a believer prays for the forgiveness of his daily sins, does he pray for a new and formal pardon of them?

Answer: Whatever may be the believer's practice as to this matter, at some times, through the prevalence of darkness and unbelief; yet it is certain, that the pardon of sin, in justification, is one perfect act, completed at once, and never needs to be repeated, Micah 7:19 - "Thou wilt cast all their sins into the depths of the sea."

Question: If daily sins are already forgiven in justification, in so far as the not imputing of them is secured in it; why is the believer here directed to pray for the pardon of them?

Answer: As the evidences of pardon may be frequently eclipsed, and fatherly displeasure incurred, by our daily failings; it is therefore our duty to pray, that God's fatherly displeasure may be removed, and the joy of his salvation restored, by his "giving us daily more and more assurance of forgiveness, Psalm 51:8-10, 12."198

Question: Upon what ground may we be encouraged to ask and expect from God, the intimation of the pardon of our daily sins and failings?

Answer: Because, by his grace, we are enabled, from the heart, to forgive others.

Question: What is it we are to forgive others?

Answer: Personal injuries; or injuries as committed against ourselves, Matt. 18:15.

Question: Have personal injuries an offence done to God in them?

Answer: They certainly have; and it is our duty to pray that God would forgive it, Psalm 35:13.

Question: In what manner should we forgive personal injuries?

Answer: We should do it from the heart.

Question: What is it to forgive our fellow-creatures from the heart?

Answer: It is not only to lay aside all resentment against them; but to wish and do them all offices of kindness that lie in our power, as if they had never done us any injury, Matt. 5:44.

Question: Have we naturally such a disposition in us?

Answer: No; God enables us to do it by his grace.

Question: To what are we naturally inclined, with reference to personal injuries?

Answer: We are naturally inclined to harbour hatred and malice in our hearts on account of them, and to revenge them if we can; as was the case with Esau against his brother Jacob, Gen. 27:41.

Question: What should excite us to the duty of forgiving personal injuries?

Answer: The examples of this disposition recorded in scripture for our imitation; such as, the example of Joseph, Gen. 50:17, 21; of Stephen, Acts 7:60; and of our Lord himself, Luke 23:34.

Question: Can it ever be dishonourable to forgive a personal injury?

Answer: No; it is a man's glory to pass over a transgression, Proverbs 19:11.

Question: Can forgiving the person infer an approbation of his crime?

Answer: No; we may forgive the person, and yet charge his sin close home upon his conscience, as Joseph did to his brethren, Gen. 45:4, and 50:20.

Question: What if forgiveness imbolden the offender in the like injuries for the future?

Answer: The fear of this should not be an excuse for omitting the present duty of forgiving; because we should leave events to the Lord.

Question: When we say, "Forgive us our debts, as we forgive our debtors;" do we mean to state a comparison between our forgiving others, and God's forgiving us?

Answer: No; there is an infinite disproportion between the one and the other; the injuries our fellow-creatures do us are but few and small, in comparison of the innumerable and aggravated crimes we are guilty of against God, Matt. 18 verses 24th and 28th compared.

Question: Can we consistently with the scope of this petition, make our forgiveness of others, the ground and reason of God's forgiving us?

Answer: No; for this would be to put our forgiveness of others in the room of Christ's righteousness, on the account of which alone it is that God forgives us.

Question: What then, is the true meaning of these words as we forgive our debtors?

Answer: The meaning is, that we take encouragement to hope, that God will forgive us the sins of our daily walk, from this evidence, or "testimony in ourselves, that we, from the heart, forgive others their offences, Matt. 6:14, 15, - 'If ye forgive men their trespasses, your heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your heavenly Father forgive your trespasses.'"199

Question: What may we learn from the verses just now quoted, for illustrating the meaning of this petition?

Answer: We may learn this from them, as the meaning of it, that our forgiving others, may be an evidence of God's forgiving us: and that our being of an implacable and unrelenting disposition towards our fellow creatures, who have injured us, is a sad sign, that our own sins are not forgiven us of God, Matt. 18:35.