An Exposition of the Assemblies Catechism

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 are the duties of worthy receivers?

Answer: There are three sorts of duties incumbent on them; some antecedent to it, some concomitant of it, and some subsequent to it.

Question: What are the antecedent duties to it?

Answer: They are two. (1.) Examination of their graces. (2.) Preparation of their souls. Examination of their graces; 1 Corinthians 11:28, 29. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he who eats and drinks unworthily, eats and drinks damnation to himself, not discerning the Lord's body. And preparation of their souls; 1 Corinthians 5:8. Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

Question: What is the first grace to be tried?

Answer: Our saving knowledge of God in Christ, without which we cannot discern the Lord's body; 1 Corinthians 11:29. For he who eats and drinks unworthily, eats and drinks damnation to himself, not discerning the Lord's body.

Question: What are we to inquire of, touching our knowledge of God in Christ?

Answer: We are to examine whether it be competent for quantity, and savingly operative and influential on the heart and life, for quality; Hosea 4:6. My people are destroyed for lack of knowledge, etc. 1 Corinthians 13:1. Though I speak with the tongues of men, and of angels, and have not charity, I am become as a sounding brass, or tinkling cymbal.

Question: When is knowledge competent and influential?

Answer: When we truly understand, by the teachings of the Father, the sin and misery of the fall, the nature and necessity of Christ, and, under these convictions, come to him in the way of faith; John 6:45.-Every man therefore that has heard, and has learned of the Father, comes unto me. And subject ourselves to him in sincere obedience; Matthew 11:28, 29. Come unto me, all you that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and you shall find rest unto your souls.

Question: What are we to examine ourselves about, besides knowledge?

Answer: We are obliged to examine ourselves about our faith, whether we have it in any saving degree; 2 Corinthians 13:5. Examine yourselves, whether you be in the faith: Prove yourselves, etc. For without faith we cannot please God; Hebrews 11:6. But without faith it is impossible to please God, etc. Nor enjoy spiritual communion with Christ; Ephesians 3:17. That Christ may dwell in your hearts by faith: that you being rooted and grounded in love, etc.

Question: What other grace must be examined and sought for?

Answer: We must examine our love to Christ, and all that are his: because no gifts signify anything without love; 1 Corinthians 13:2. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

Question: What else must worthy receivers examine themselves about?

Answer: The sincerity of their hearts, evidenced by their obedience; without which they cannot worthily approach the table; 1 Corinthians 5:8. Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

Question: But if, upon examination, we are in doubts about our faith and sincerity, must we forbear?

Answer: If our doubts arise from the weakness, and not the total want of grace, such doubts should not hinder us; Romans 14:1. Him that is weak in the faith, receive you, etc.

Question: What is the danger of coming to the Lord's table without these graces?

Answer: The danger is exceeding great both to soul and body. (1.) To the soul; 1 Corinthians 11:29. For he who eats and drinks unworthily, eats and drinks damnation to himself, etc. And to the body; 1 Corinthians 11:30. For this cause many are weak and sickly among you, and many sleep.

Question: What are the duties of worthy receivers at the Lord's table?

Answer: Their duties at the table are, to discern Christ by the eye of faith, under those signs of his body and blood; 1 Corinthians 11:29. For he who eats and drinks unworthily, eats and drinks damnation to himself, not discerning the Lord's body. On the discovery of him, to mourn bitterly for sin; Zechariah 12:10.-And they shall look upon me whom they have pierced, and they shall mourn for him, as one mourns for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born. And to excite all their graces into vigorous acts for the applying of Christ to themselves; Canticles 4:16. Awake, O north-wind, and come, you south, blow upon my garden, that the spices thereof may flow out, etc.

Question: What is the duty of worthy receivers, after the sacrament?

Answer: Their duty is, heartily to bless God for Christ, and the benefits of his blood, Matthew 26:30. And when they had sung an hymn, they went out into the mount of Olives. To double their care and watchfulness against sin; Ephesians 4:30. And grieve not the Holy Spirit, whereby you are sealed to the day of redemption. And to grow more fruitful in all spiritual obedience; Colossians 1:10. That you might walk worthy of the Lord unto all pleasing; being fruitful in every good work, and increasing in the knowledge of God.

Question: What is the first inference from hence?

Answer: That the abuse and profanation of this ordinance, either by coming to it for carnal ends, or being forced upon it by fear of sufferings, or approaching to it without due qualifications, is a dreadful sin, which God will terribly avenge: Matthew 22:11, 12, 13. And when the king came in to see the guests, he saw there a man which had not a wedding-garment. And he says unto him, Friend, how came you in hither, not having on a wedding-garment? And he was speechless. Then said the king unto the servants, Bind him hand and foot, and take him away, and cast him into outer darkness: There shall be weeping and gnashing of teeth.

Question: What is the second inference from hence?

Answer: That great and manifold are the blessings and advantages which Christians duly prepared may reap by this ordinance. Of Prayer


An Exposition of the Assemblies Catechism

Question: WHAT is prayer?

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

Question: Who is the proper and only object of prayer?

Answer: God only is the proper object of prayer; it is a part of his natural worship, therefore it is peculiarly his honor and prerogative, and none else can hear and answer them but God; Psalm 65:2. O you that hear prayer, unto you shall all flesh come.

Question: Through whom, or in whose name, are our prayers to be directed to God?

Answer: Our prayers are to be directed to God only through Christ, and his name; and not by the mediation of angels or saints; Colossians 2:18. Let no man beguile you of your reward, in a voluntary humility, and worshiping of angels. For the merit and satisfaction of Christ alone give success and acceptance to our prayers; Revelation 8:3, 4. And another angel came, and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints, upon the golden altar, which was before the throne. And the smoke of the incense which came with the prayers of the saints, ascended up before God, out of the angel's hand. 1 Timothy 2:5. For there is one God, and one Mediator between God and men, the man Christ Jesus.

Question: What is the first property or quality of acceptable prayer?

Answer: No prayer can be acceptable to God, except the matter of it be agreeable to his will; James 4:3. You ask and receive not, because you ask amiss, that you may consume it upon your lusts; 1 John 5:14, 15. And this is the confidence that we have in him, that if we ask anything according to his will, he hears us. And if we know that he hear us, whatever we ask, we know that we have the petitions that we desire of him.

Question: Is it enough to make prayer acceptable, that the matter is agreeable to God's will?

Answer: No, it is not; for the manner, as well as the matter, must be so too; Psalm 66:18. If I regard iniquity in my heart, the Lord will not hear me.

Question: What is the first qualification of an acceptable prayer, respecting the manner of it?

Answer: That it be sincere, and flowing from the heart of a regenerate person; Proverbs 15:29. The Lord is far from the wicked; but he hears the prayer of the righteous. Jeremiah 29:13. And you shall seek me, and find me, when you shall search for me with all your heart.

Question: What is the second qualification of prayer respecting the manner?

Answer: It must be performed in the heart of a child of God by the Spirit of adoption; Galatians 4:6. And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Romans 8:26. Likewise the Spirit also helps our infirmities; for we know not what we should pray for as we ought; but the Spirit itself makes intercession for us, with groanings which cannot be uttered.

Question: What is the third qualification of an acceptable prayer, respecting the manner?

Answer: It must be fervent and important, not cold and formal, James 5:16.-The effectual fervent prayer of a righteous man avails much, Matthew 7:7. Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened unto you.

Question: Wherein does true importunity with God in prayer consist?

Answer: Not in the multitude of words: Matthew 6:7. But when you pray, use not vain repetitions, as the Heathen do: for they think they shall be heard for their much speaking. But in a holy earnestness of spirit to be heard; Psalm 143:7. Hear me speedily, O Lord, my spirit fails; hide not your face from me, lest I be like unto them that go down into the pit. A prudent choice of prevalent arguments; Job 23:4. I would order my cause before him, and fill my mouth with arguments. And a resolute persistance in our requests, until they be granted; Isaiah 62:7. And give him no rest, until he establish, and until he make Jerusalem a praise in the earth.

Question: Do not prayers thus qualified sometimes miscarry;

Answer: God may delay and suspend the answer of them for a time; Psalm 22:2. O my God I cry in the day-time, but you hear not, etc. But sooner or later God will always answer them, either in the very thing we ask; 1 John 5:15.-We know that we have the petitions that we desired of him: Or in that which is equivalent, or better; Genesis 17:18, 19. And Abraham said unto God, O that Ishmael might live before you: And God said, Sarah your wife shall bear you a son indeed, and you shall call his name Isaac: and I will establish my covenant with him, for an everlasting covenant, and with his seed after him.

Question: Is there no prayer but what is stated and fixed?

Answer: Yes, there is a sudden occasional prayer, which we call ejaculatory. Such was Jacob's, Genesis 49:18. I have waited for your salvation, O Lord. And this is exceeding useful, to maintain constant communion with God, and keep the heart in a spiritual frame.

Question: Is all stated and fixed prayer public in the congregation or church?

Answer: No; stated prayer ought to be in our families, with those under our charge; and in our closets, between God and us alone; Joshua 24:15.-But as for me and my house, we will serve the Lord, And Matthew 6:6. But when you pray, enter into your closet; and when you have shut your door, pray to your Father which is in secret; and your Father which sees in secret shall reward you openly.

Question: What do you infer from hence?

Answer: That the restraint of prayer is not only a great sin, but an ill sign of a graceless heart; Job 6:4. Yes, you cast off fear, and restrain prayer before God. And that which entails a judgment and curse upon men, and their families; Jeremiah 10:25. Pour out your fury upon the Heathen that know you not, and upon the families that call not upon your name.

Question: What is the second inference from the ordinance of prayer?

Answer: That the true reason why we enjoy not the mercies we pray for, is not because God is unwilling to grant mercies, but because we either neglect prayer, or miscarry in the manner of prayer; James 4:2, 3. You lust, and have not: you kill, and desire to have, and cannot obtain: you fight and war, yet you have not, because you ask not. You ask, and receive not, because you ask amiss, that you may consume it upon your lusts. Of Direction in Prayer


An Exposition of the Assemblies Catechism

Question: WHAT rule has God given for our direction in the duty of 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: Do men need directions, rules, and helps in prayer?

Answer: They do greatly need them, for in, and of ourselves we know not what to pray for as we ought; Romans 8:26. Likewise the Spirit also helps our infirmities; for we know not what we should pray for as we ought, etc. Nor how to pray in a right manner, and for right ends; and a mistake in either frustrates our prayers; James 4:3. You ask, and receive not, because you ask amiss, that you may consume it upon your lusts.

Question: When do men mistake in the matter of their prayer?

Answer: They mistake in the matter of prayer, when they ask of God things that are not lawful, good and agreeable to his will. So the disciples were ready to do, in calling for fire from Heaven on the Samaritans; Luke 9:54, 55. And when his disciples, James and John, saw this, they said, Lord, will you that we command fire to come down from Heaven, and consume them, even as Elijah did? But he turned and rebuked them, and said, You know not what manner of spirit you are of.

Question: When do men mistake in the manner of prayer?

Answer: They mistake in the manner, when they ask mercies of God for carnal ends, to satisfy their lusts; James 4:3. You ask, and receive not, because you ask amiss, that you may consume it upon your lusts. Or in a drowsy and careless manner; Isaiah 64:7. And there is none that calls upon your name, that stirs up himself to take hold of you, etc.

Question: What helps has God afforded us to furnish us to prayer, both in respect of the matter and manner?

Answer: The scriptures abundantly furnish us with all sorts of helps and directions for the matter of prayer. It directs us, both in confession of sin, original and actual; Psalm 51:4, 5. Behold I was shaped in iniquity, and in sin did my mother conceive me. Against you, you only have I sinned, and done this evil in your sight, etc. Petition and thanksgiving; Philippians 4:6. Be careful for nothing, but in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God.

Question: Does it afford us any help, or direction, as to the manner of prayer also?

Answer: Yes, it does; and that both as to, (1.) Our sincerity in prayer; Hebrews 10:22. Let us draw near with a true heart, in full assurance of faith; having our hears sprinkled from an evil conscience, and our bodies washed with pure water. (2.) As to our humility in prayer; Psalm 10:17. Lord, you have heard the desire of the humble; you will prepare their heart, you will cause your ear to hear. (3.) As to our faith in prayer; James 1:6. But let him ask in faith, nothing wavering, etc. (4.) As to our fervency in prayer; James 5:6.-The effectual fervent prayer of a righteous man avails much.

Question: Are these external rules and directions sufficient in themselves to enable us to pray acceptably?

Answer: In respect of external direction they are sufficient, and we need no other outward rules than what the scriptures furnish; but besides that, the internal helps and assistances of the Spirit are necessary to the offering up acceptable prayer; Romans 8:26. Likewise the Spirit also helps our infirmities; for we know not what we should pray for as we ought; but the Spirit itself makes intercession for us, etc.

Question: But does the scripture only furnish us with general rules of direction for prayer;

Answer: No, it furnishes us also with an excellent pattern and example of prayer, composed by Christ for our direction; Matthew 6:9. After this manner therefore pray you: Our Father, which are in Heaven, etc.

Question: Are Christians tied by a necessity to use that form of words? Or was it only intended for a directory to them?

Answer: That form of words may be lawfully used, but it is plain its intention was to regulate our petitions by it; and therefore they that use it in spells and charms, as the Papists; or those that think nothing is prayer, but that form of words; abuse Christ's intention in it.

Question: How does it appear, it was not Christ's intention strictly to bind us to that very form of words in our prayers?

Answer: Divines give us these reasons against it, (1.) Because this prayer is set down diversely by the evangelists; Matthew 6:10, 12. Your kingdom come. Your will be done in earth, as it is in Heaven. And forgive us our debts, as we forgive our debtors. And Luke 11:3, 4. Give us day by day our daily bread. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation, but deliver us from evil. (2.) Christ and his apostles did not always use this form of words afterwards, as appears by his prayer at Lazarus' grave, John 11. and that for his apostles, John 17. (3.) Because these words, Matthew 6:9. After this manner, etc. plainly show, its use was intended for a directory to us.

Question: What is the first inference from hence?

Answer: Hence we learn the fullness and completeness of the Scriptures, not only for the guiding and settling of our faith in things that are to be believed, but also of our whole practice, in every duty we are to perform.

Question: What is the second inference hence?

Answer: Hence we are informed, how necessary it is to acquaint ourselves with the mind of God, revealed in his word, that we may guide ourselves in prayer, both for matter and manner thereby: and not utter to God words without knowledge.

Question: What is the last inference from hence?

Answer: That those who neglect all prayer, and those that satisfy themselves with a form of prayer, which they utter without knowledge of affection, do greatly sin against God. And that it is the duty of all Christians, from a sense of their own sins, wants, and mercies, to be often with God in prayer, guiding themselves in that spiritual duty, by such inward, and outward helps, as his word and Spirit are able to furnish them with. Of the Preface to the Lord's Prayer


An Exposition of the Assemblies Catechism

Question: WHAT does the preface of the Lord's prayer teach us?

Answer: The preface to the Lord's prayer, which is, [Our Father which are in Heaven,] teaches 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: What does the word Father import in this preface?

Answer: It imports the Spirit of adoption to be the principal thing in all acceptable prayers; Galatians 4:6. And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

Question: What is the first benefit, or help we have in prayer, from the Spirit of adoption?

Answer: He excites our spirits to seek God in prayer; Psalm 27:8. When you said, Seek you my face; my heart said unto you, Your face, Lord, will I seek.

Question: What is the second assistance he gives us in prayer?

Answer: He writes and suggests suitable and acceptable matter to us in prayer; Romans 8:26. Likewise the Spirit also helps our infirmities: for we know not what we should pray for as we ought; but the Spirit itself makes intercession for us, etc.

Question: What is the third benefit we have by him in prayer?

Answer: He fills our souls with spiritual and holy affections in prayer, and helps us to act his graces in our duties; Romans 8:26. Likewise the Spirit also helps our infirmities: for we know not what we should pray for as we ought; but the Spirit itself makes intercession for us, with groanings which cannot be uttered.

Question: What else does this word Father import?

Answer: It imports that holy confidence which believers may, and ought to draw near to God withal, as children to a Father; Ephesians 3:12. In whom we have boldness and access, with confidence, by the faith of him.

Question: Does it only signify our relation and confidence?

Answer: No, it also signifies the reverential fear of God, which ought at all times to be on our hearts, especially in prayer; Malachi 1:6. A son honors his father, and a servant his master: If then I be a father, where is mine honor? and if I be a master, where is my fear?

Question: What is further imported in this word Father?

Answer: It imports God's willingness and readiness to grant the best mercies to his people that seek them duly at his hand; Matthew 7:11. If you then being evil, know how to give good gifts unto your children; how much more shall your Father which is in Heaven give good things to them that ask him?

Question: Why is he here called our Father?

Answer: To signify to us, that it is not only our duty to pray secretly by and for ourselves, but also with and for others? Ephesians 6:18. Praying always, with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all saints.

Question: Why is God said here to be in Heaven?

Answer: It is to note his sovereign power and dominion over all, as a ground-work of faith in prayer.

Question: What else does it import?

Answer: The great distance between God and us, which should fill our hearts with a holy awe of him; Ecclesiastes 5:2.-God is in Heaven, and you upon earth: therefore let your words be few.

Question: What is the first inference from hence?

Answer: It shows us, what a sad case all those are in, that have no special interest in God as a Father.

Question: What is the second inference from hence?

Answer: It shows us, what a glorious privilege the Lord Jesus Christ has purchased for, and settled on his people? Hebrews 4:15, 16. For we have not an high-priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

Question: What is the last inference from hence?

Answer: That seeing believers have a Father in Heaven, they should never fear wants while they live, nor be afraid to die, since death brings them to Heaven their Father's house. Of sanctifying God's Name


An Exposition of the Assemblies Catechism

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

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

Question: Is there any word full enough, perfectly to express what God is?

Answer: No, his name is secret; Judges 13:18. And the angel of the Lord said unto him. Why ask you thus after my name, seeing it is secret? A name which none can tell; Proverbs 30:4.-What is his name, and what is his Son's name, if you can tell? A name above every name; Philippians 2:9. Wherefore God also has highly exalted him, and given him a name which is above every name. But the name by which he more especially manifests himself, is the name I AM; Exodus 3:14. And God said unto Moses, I AM THAT I AM: And he said, Thus shall you say unto the children of Israel, I AM has sent me unto you.

Question: What does the name of God, I AM, signify to us?

Answer: It signifies to us, first, The reality of his being, in opposition to idols, which are but imaginary and fantastic things; 1 Corinthians 8:4.-We know that an idol is nothing in the world, etc. God is not only the most perfect Being, but the root of all other beings.

Question: What else does this name I AM import?

Answer: It imports both the perfection and eternity of God's being. I AM implies, he has not that now, which he had not formerly; and that he shall not afterwards have, what he has not now; and that there is neither beginning, end, nor succession with God, whose name is I AM.

Question: But what are we here to understand by the name of God?

Answer: All those things are here intended, by which he manifests himself to the creature; as his words, works, and ordinances, but especially his glorious attributes; Exodus 34:5, 6.-The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth.

Question: What is it to hallow, or sanctify his name?

Answer: Not to infuse any holiness into him, which he had not before; so he sanctifies us; but to manifest and acknowledge the holiness of God; Isaiah 29:23. But when he sees his children, the work of my hands in the midst of him, they shall sanctify my name, and sanctify the holy one of Jacob, and shall fear the God of Israel.

Question: Why hallowed or sanctified, rather than glorified? Why that word, rather than this?

Answer: Because his holiness is the beauty and luster of his other attributes. His greatness appears in his holiness; Isaiah 12:6.-Great is the holy One of Israel in the midst of you. So does his power; Luke 1:49. For he who is mighty has done to me great things, and holy is his name. And therefore his holiness is that attribute, which angels single out especially to celebrate; Isaiah 6:3. And one cried unto another, and said, Holy, holy, holy is the Lord of hosts, etc. And so did men also, as it is the cause why they should glorify him; Exodus 15:11.-Who is like you, glorious in holiness, etc.

Question: What is the first thing we are to intend in this petition?

Answer: The meaning is, that God would so dispose and order all things in the world, as may best promote and advance the glory of his name; on which account we may pray for the defeat of God's enemies; Psalm 83:16, 17, 18. Fill their faces with shame, that they may seek your name, O Lord. Let them be confounded and troubled forever; yes, let them be put to shame, and perish; that men may know that you, whose name alone is Jehovah, are the most High over all the earth. And the deliverance of his church and people; Psalm 79:9. Help us, O God of our salvation, for the glory of your name; and deliver us, and purge away our sins for your name's sake.

Question: What is the second thing we are to intend in it?

Answer: That God would fit us for, and use us in the most serviceable capacity for the glorifying of his name; Psalm 67:1, 2, 3. God be merciful unto us, and bless us, and cause his face to shine upon us: That your way may be known upon earth, your saving health among all nations. Let the people praise you, O God, let all the people praise you.

Question: What is the third thing intended in this petition?

Answer: That God may not only glorify his own name, and use us to glorify it, but that it should be our endeavor and joy to have it glorified by others all the world over; Psalm 145:4, 5, 6. One generation shall praise your works to another, and shall declare your mighty acts. I will speak of the glorious honor of your majesty, and of your wondrous works. And men shall speak of the might of your terrible acts; and I will declare your greatness.

Question: Why must our hearts be so intently set upon the sanctification of God's name?

Answer: Because this is the ultimate end of our own, and every other being; Romans 11:36. For of him, and through him, and to him, are all things; to whom be glory forever, Amen. And the particular end of God in our effectual calling; 1 Peter 2:9 but you are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that you should show forth the praises of him who has called you out of darkness into his marvelous light.

Question: What is the first inference from hence?

Answer: That the dishonor of God's name must needs be a cutting affliction to a gracious soul; Psalm 42:10. As with a sword in my bones my enemies reproach me; while they say daily unto me, Where is your God?

Question: What is the second inference hence?

Answer: That it is a dreadful infatuation, and spiritual judgment upon those men that think they glorify God in doing those things which his soul hates; Isaiah 66:5. Hear the word of the Lord, you that tremble at his word: Your brethren that hated you, that cast you out for my name's sake, said, Let the Lord be glorified: But he shall appear to your joy, and they shall be ashamed. And John 16:2. They shall put you out of the synagogues: Yes, the time comes, that whoever kills you, he will think that he does God service.

Question: What is the third inference from hence?

Answer: That it should be indifferent to a Christian what condition God puts him into, so that he may but be useful to sanctify and exalt the name of God therein; Philippians 1:20.-As always, so now also Christ shall be magnified in my body, whether it be by life or by death.

Question: What is the last inference hence?

Answer: That it is an high and dreadful provocation of God to profane and abuse his worship, whereon his name is called, and wherein it is to be sanctified; Leviticus 10:1, 2, 3. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the, Lord, and devoured them, and they died before the Lord. Then Moses said unto Aaron, this is that the Lord spoke, saying, I will be sanctified in them that come near me, and before all the people will I be glorified. Of God's Kingdom


An Exposition of the Assemblies Catechism

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

Answer: In the second petition, which is, [Your 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: What is the first thing signified by the kingdom of God here?

Answer: The gospel is here intended by the kingdom of God, Matthew 13:47.-Again, the kingdom of Heaven is like unto a net that was cast into the sea, and gathered of every kind.

Question: What is the thing signified by the coming of this kingdom of God?

Answer: It signifies the removal of all impediments, that hinder its propagation in the world; 2 Thessalonians 3:1. Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you.

Question: Who, and what hinders the propagation of it?

Answer: Antichrist, that man of sin, hinders it externally; 2 Thessalonians 2:4. Who opposes and exalts himself above all that is called God, or that is worshiped; so that he as God sits in the temple of God, showing himself that he is God. The devil and men's lusts internally; 1 Thessalonians 2:18. Wherefore we would have come unto you (even I Paul) once and again; but Satan hindered us. Luke 19:14. But his citizens hated him, and sent a messenger after him, saying, We will not have this man to reign over us.

Question: What then is the desire of all good men, with respect to the coming of the gospel-kingdom?

Answer: That all nations may be brought to Christ by the preaching of it, and so Christ's kingdom be greatly exalted and enlarged; Isaiah 2:2. And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow into it.

Question: What is the second thing here meant by the kingdom of God?

Answer: It signifies and intends the work of saving grace wrought in men's souls; Luke 17:21.-Behold, the kingdom of God is within you.

Question: Why is this work of grace called the kingdom of God?

Answer: Because wherever saving-grace comes, it subdues the soul to Christ's scepter; 2 Corinthians 10:5. Casting down imaginations, and every high thing that exalts itself against the knowledge of God, and brings into captivity every thought to the obedience of Christ?

Question: Wherein consists the kingdom of grace?

Answer: It consists not in external rites and observances, but in righteousness, and peace, and joy in the Holy Spirit; Romans 14:17. For the kingdom of God is not food and drink, but righteousness and peace, and joy in the Holy Spirit.

Question: What do we ask of God in this petition, with respect to this kingdom of grace?

Answer: Herein we desire not only our own personal progressive sanctification, but the sanctification of others all the world over; Acts 26:29. And Paul said, I would to God that not only you, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.

Question: What is the third thing here meant by the kingdom of God?

Answer: By it is here meant the future state of glory and blessedness; 1 Corinthians 15:50. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God, etc.

Question: Why is the heavenly state called the kingdom of God?

Answer: This is called the kingdom of God, because in that state God reigns over his people gloriously, there being no rebellion in them in the least degree; Luke 20:36.-For they are equal unto the angels, and are the children of God, being the children of the resurrection. And they reign with Christ; Revelation 3:21. To him that overcomes, will I grant to sit with me in my throne, etc.

Question: What do we desire in prayer for the coming of this kingdom?

Answer: We desire not only our preservation in our passage to that state of glory; 1 Peter 5:10. But the God of all grace, who has called us unto his eternal glory by Christ Jesus, after that you have suffered a while, make you perfect, establish, strengthen, settle you. But the hastening of it to ourselves and others; Revelation 22:20.-Amen, even so come Lord Jesus.

Question: What is the first instruction hence?

Answer: That the gospel is an invaluable mercy, as it is the instrument of bringing us into Christ's gracious and glorious kingdom; Acts 26:18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.

Question: What is the second inference from hence?

Answer: That men may really hate and oppose the very thing they pray for.

Question: What is the last instruction hence?

Answer: That however firmly Satan's and Antichrist's kingdom seem to be founded in the world, they must and shall fall before the daily prayers of the saints. Concerning the Doing of God's Will


An Exposition of the Assemblies Catechism

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

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

Question: What will of God is here intended?

Answer: Not the will of his decree; for that is in himself alone; 1 Corinthians 2:11. The things of God knows no man, but the Spirit of God.

Question: What will then is here meant?

Answer: The will of his providence may be here meant; Psalm 125:6. Whatever the Lord pleased, that did he in Heaven, and in earth, and in the seas, and all deep places. And Psalm 119:89. Forever, O Lord, your word is settled in Heaven. Verse 91. They continue this day according to your ordinances; for all are your servants.

Question: How are we to understand the doing of this will of providence in Heaven?

Answer: (1.) As it done by the sun, moon, and stars; Psalm 119:89. Your word is settled in Heaven. Verse 91. They continue this day according to your ordinances. Psalm 19:6. His going forth is from the end of the Heaven, and his circuit unto the ends of it; and there is nothing hidden from the heat thereof. (2.) As it is done by angels; Psalm 104:4. Who makes the angels spirits, his ministers a flaming fire. Hebrews 1:14. Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

Question: How do these perform the will of God's providence?

Answer: (1.) The heavenly bodies do it evenly, constantly, and unweariedly; Psalm 104:19. He appoints the moon for seasons, the sun knows his going down. (2.) The angels do it speedily, voluntarily, cheerfully, and so knowingly; Psalm 103:21. You ministers of his that do his pleasure.

Question: Must we be agents in this providential will?

Answer: Yes, we must; Acts 13:36. For David, after he had served his generation by the will of God, fell on sleep.

Question: How must we do it?

Answer: By employing our abilities, faculties, and interests, in the duties of our particular callings, and by moving constantly, prudently, and vigorously in our own sphere, and so imitate those in Heaven.

Question: Why do we pray that God's will of providence may be done by us?

Answer: Because we are his creatures, and the most noble instrument of the inferior world; and therefore we should be willing to be acted by him, and active for him; and because this will of providence is always just, good, and true, and for his own glory; Psalm 145:17. The Lord is righteous in all his ways, and holy in all his works. Psalm 119:89. Forever, O Lord, your word is settled in Heaven. Verse 91. They continue this day according to your ordinances; for all are your servants.

Question: What other will of God is here meant?

Answer: The will of his precepts, and this is chiefly intended.

Question: And how is this will of God done in Heaven?

Answer: By the angels it is done universally, cheerfully, constantly, humbly, thankfully, readily; Psalm 103:20. Bless the Lord, you his angels that excel in strength, that do his commandments, hearkening unto the voice of his word. And so it is done by the saints in Heaven; Revelation 7:15. Therefore are they before the throne of God, and serve him day and night in his temple; And chapter 22:3. And his servants shall serve him.

Question: Do we pray then that we may thus do the will of God?

Answer: Yes; for though we cannot perfectly without sin do it, yet that is our duty; Matthew 5 ult. be therefore perfect, even as your Father which is in Heaven is perfect. And in all other particulars we may and we must intimate them herein; Psalm 119:6. Then shall I not be ashamed, when I have respect unto all your commandments. Verse 14. I have rejoiced in the way of your testimonies as much as in all riches. Verse 69. I made haste, and delayed not to keep your commandments. Verse 112, etc. I have inclined my heart to perform your statutes always even unto the end.

Question: How must we know God's will?

Answer: Not notionally and rationally only; but spiritually also; 1 Corinthians 2:14. They are spiritually discerned.

Question: Why is knowing God's will placed here before doing it, etc.?

Answer: Because the understanding is the leading faculty, without which it is impossible there should be any obedience; Proverbs 19:2. Also that the soul be without knowledge it is not good. Jeremiah 5:4. Therefore I said, Surely these are poor, they are foolish; for they know not the way of the Lord, nor the judgment of their God.

Question: Why pray we to God for this knowledge? can we not know it of ourselves?

Answer: No, it is the special gift and grace of God; Galatians 1:15, 16. But when it pleased God, who separated me from my mother's womb, and called me by his grace, to reveal his Son in me, that I might preach him among the Heathen, immediately I conferred not with flesh and blood. Ephesians 1:17, 19. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of him.-And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power. Ephesians 5:8. For you were sometimes darkness, but now are you light in the Lord.

Question: Why do we pray that we may obey; can we not do it of our own free-will when we know it?

Answer: No, for our wills are stubborn and rebellious against God's commands, as well as our minds ignorant of them; Romans 8:7. Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. Ezekiel 36:25, 26. Then will I sprinkle clean water upon you, and you shall be clean; from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. Philippians 2:13. For it is God that works in you, both to will and to do of his good pleasure.

Question: What is meant by submitting to God's will?

Answer: (1.) Either a voluntary subjection of soul, and a preparedness actually to do his will: Or, (2.) A voluntary and silent submission to his will of providence in affliction: but in this particular we cannot imitate those in Heaven, because no cross ever befalls them.

Question: Why is will added in all things?

Answer: Because partial obedience is no obedience; he who does not obey God in everything, obeys him in nothing; James 2:10. For whoever shall keep the whole law, and yet offend in one point, he is guilty of all.

Question: Why do we pray that God by his grace would work this will in us, and by us?

Answer: Because it is free grace that determines it; 2 Timothy 1:9. Who has saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus, before the world began. And efficacious grace that works it in us, and enables us to do it; Ephesians 5:8. For you were sometimes darkness, but now are you light in the Lord. Verse 10. Proving what is acceptable unto the Lord.

Question: What is the first inference from hence?

Answer: That it is man's glory and felicity to be conformed to the will of God, Proverbs 12:26. The righteous is more excellent than his neighbor. Psalm 19:10, 11. More to be desired are they than gold, yes, than much fine gold; sweeter also than honey and the honeycomb. Moreover, by them is your servant warned, and in keeping of them there is great reward.

Question: What is the second inference?

Answer: That we must mortify in ourselves every lust that contradicts God's will, and renounce without ourselves everything that comes in competition therewith; 1 Corinthians 9 ult. But I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a cast-away. Galatians 6:14. But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

Question: What is the third inference?

Answer: That it is in vain, yes, a provocation to pray, if we be not obedient to God's will; Proverbs 2:8, 9. He keeps the paths of judgment, and preserves the way of his saints. Then shall you understand righteousness, and judgment, and equity; yes, every good path.

Question: What is the fourth inference?

Answer: That the law still has the authority of a rule to believers, because it reveals God's will, which they must do. Concerning our daily Bread


An Exposition of the Assemblies Catechism

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: Why is this petition placed after the three former?

Answer: Because those concern immediately and generally God's glory, in the advancement of his name, kingdom and will, which ought to be preferred to all our personal concerns; Psalm 69:9. The zeal of your house has eaten me up. Acts 21:13. I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.

Question: Why is it put before the two following petitions?

Answer: Not for its worth, but for its order; for we can have no spiritual blessings, unless we have a natural being in this life.

Question: What kind of bread is here meant?

Answer: Not spiritual bread, or our Lord Jesus Christ, (as some,) but corporal and temporal.

Question: What is included in this word bread?

Answer: Not that only which we call strictly bread, but all the good things of this present life.

Question: Do we hereby beg pure necessities only?

Answer: No, we pray for conveniences for our comfort, as well as necessities for our life.

Question: Do we herein pray only for personal good things for our being?

Answer: No, we pray for civil good things for our condition, that according to our degree in the world, in which God has placed us, we may have a convenient allowance.

Question: Do we pray here for ourselves only?

Answer: No, but also for our charge, children, and family, that under and with us they may have the good things of this life.

Question: Why do we pray to God for these good things, can we not get them ourselves, or our fellow-creatures give them to us?

Answer: Not without God: whatever we have of these things, they are from God; whoever be the second cause or instrument: If ourselves, God gives us ability and success to get them; if others, God inclined their hearts, and opened their hands to bestow them; Deuteronomy 8:17, 18. And you say in your heart. My power and the might of my hand has gotten me this wealth. But you shall remember the Lord your God; for it is he who gives you power to get wealth.

Question: Why do we pray to God to give us bread?

Answer: Because the least crumb of bread is a free gift, and never can be merited by all we can do or suffer; Luke 17:10. So likewise you, when you shall have done all these things which are commanded you, say, We are unprofitable servants.

Question: Why are all these things couched under the expression of bread?

Answer: (1.) Because bread is one of the most necessary and useful things to preserve life. (2.) Because we must not ask delicacies and dainties of God.

Question: What is meant by day in our petition?

Answer: Either (1.) A natural day of twenty four hours; or, (2.) The day of our whole life.

Question: Why do we pray for daily bread?

Answer: Because God must give us the mercies and good things of everyday, or else we cannot have them.

Question: Why should we not pray for weekly, or monthly, or yearly bread, as well as daily?

Answer: (1.) Because it is fit we should be still sensible of our dependence upon God. (2.) Because we do frequently pray to God, and so exert our graces, and maintain communion with him, and daily render thanks for daily favors; Psalm 55:17. Evening and morning, and at noon will I pray, and cry aloud, and he shall hear my voice.

Question: What need we to pray for daily bread, when we may have stores laid up for years?

Answer: They that have the good things of this life need to pray this petition, as well as they that have them not. Not that they may have bread, but that it may be bread to them: for except God give his blessing upon it, bread would be ashes, and not sustenance to us; neither could all the comforts of this life do us any good; Isaiah 3:1. For behold, the Lord, the Lord of hosts does take away from Jerusalem, and from Judah, the whole stay of bread, and the whole stay of water. Malachi 2:1, 2. And now, O you priests, this commandment is for you: if you will not hear, and if you will not lay it to heart, to give glory unto my name, says the Lord of hosts, I will even send a curse upon you, and I will curse your blessings; yes, I have cursed them already, because you do not lay it to heart.

Question: Why do we pray only for daily bread, or a competency, may we not pray for abundance and riches?

Answer: No, because riches are a great snare and temptation; Matthew 19:23, 24. Then said Jesus unto his disciples, Truly I say unto you, that a rich man shall hardly enter into the kingdom of Heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. Proverbs 30:8, 9. Remove far from me vanity and lies; give me neither poverty nor riches, feed me with food convenient for me: lest I be full and deny you, and say, Who is the Lord? Or lest I be poor, and steal, and take the name of my God in vain.

Question: What shall we then do with riches, if providence cast them upon us, shall we cast them away?

Answer: No, for some of the best of men, and greatest of God's favorites, have lived and died rich. But, (1.) We must wean our hearts from them; Psalm 62:10. Trust not in oppression, and become not vain in robbery; if riches increase, set not your heart upon them. (2.) Be thankful for them; and, (3.) Fruitful with them in acts of piety and charity; 1 Timothy 6:17, 19. Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who gives us richly all things to enjoy: laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.

Question: Wherefore is the bread called our bread?

Answer: Not because we are absolute lords and possessors of it, for it is God's only; Psalm 24:1, 2. The earth is the Lord's and the fullness thereof; the world, and they that dwell therein. For he has founded it upon the seas, and established it upon the floods. Psalm 50:10, 12. For every beast of the forest is mine, and the cattle upon a thousand hills. If I were hungry, I would not tell you, for the world is mine, and the fullness thereof. But, (1.) Because we must have a covenant right to it; and, (2.) A civil right; we must come lawfully and honestly by, and so keep the good things of this life; 2 Thessalonians 3:10. For even when we were with you, this we commanded you, that if any would not work, neither should he eat.

Question: Having prayed for our daily bread, need we to labor and endeavor to get it?

Answer: Yes, we must labor in good and honest callings; God's blessing and man's industry must concur towards the present maintenance of life; Psalm 128:1, 2. Blessed is every one that fears the Lord: that walks in his ways. For you shall eat the labor of your hands: happy shall you be, and it shall be well with you. Proverbs 10:4, 22. He becomes poor that deals with a slack hand; but the hand of the diligent makes rich. The blessing of the Lord makes rich, and he adds no sorrow with it.

Question: What is the first inference from it?

Answer: That we must not seek great matters for ourselves, neither make them the matter of prayer to God; nor the end and design of our labors and callings among men.

Question: What is a second inference from hence?

Answer: That having food and clothing, we must be therewith content, and therefore thankful; 1 Timothy 6:8. And having food and clothing, let us be therewith content. 1 Thessalonians 5:18. In everything give thanks.

Question: What is the third inference?

Answer: That we ascribe not our success in the world to our own skill and industry, for the wisest and most industrious do sometimes labor in the fire, and put their gain in a bag with holes; but to God's free donation to us, and to his blessing upon our endeavors; Genesis 33:5, 11. And he lift up his eyes, and saw the women and the children, and said, Who are those with you? And he said, the children which God has graciously given your servant.-Take, I pray you, my blessing that is brought to you, because God has dealt graciously with me, and because I have enough. Deuteronomy 28:3. Blessed shall you be in the city, and blessed shall you be in the field. Verse 6. Blessed shall you be when you come in, and blessed shall you be when you go out. Concerning Forgiveness of Sins


An Exposition of the Assemblies Catechism

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 Chris'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 does this petition immediately follow the former?

Answer: To teach, that all temporal and corporal good things, without special and spiritual ones, are little worth; Psalm 4:6. There be many that say, who will show us any good? Lord, lift you up the light of your countenance upon us. Psalm 17:14, 15. From men which are your hand, O Lord, from men of the world, which have their portion in this life, and whose belly you fill with your hidden treasure. They are full of children, and leave the rest of their substance to their babes. As for me, I will behold your face in righteousness? I shall be satisfied, when I awake, with your likeness.

Question: Why is it annexed to the former with the copulative and?

Answer: To teach, that to be one minute in the confluence of all earthly good things, without the pardon of sin, is a very dangerous and dreadful condition; Luke 12:16, 20. And he spoke a parable unto them, saying, The ground of a certain rich man brought forth plentifully: But God said unto him, You fool, this night shall your soul be required of you; then whose shall those things be which you have provided?

Question: Why is forgiveness of sins placed in the front of spiritual blessings?

Answer: Because until sin be pardoned, we are under wrath, and can have no special saving grace applied to us, until we are accepted; until we are in Christ, we have no covenant-right to the blessings of Christ; Matthew 11:28. Come unto me all you that labor and are heavy laden, and I will give you rest. Verse 30. For my yoke is easy, and my burden is light; John 15:4, 5. Abide in me, and I in you; as the branch cannot bear fruit of itself, except it abide in the vine; no more can you, except you abide in me. I am the vine, you are the branches. He who abides in me, and I in him, the same brings forth much fruit; for without me you can do nothing.-Verse 7. If you abide in me, and my words abide in you; you shall ask what you will, and it shall be done unto you. John 3 ult. He who believes on the Son, has everlasting life; and he who believes not the Son, shall not see life; but the wrath of God abides on him.

Question: Why do we pray for forgiveness? Cannot we make amends for our sins, and be freed from their guilt, without pardon?

Answer: No, all that we can ever do, or suffer, can never expiate the guilt of the least sin; Psalm 49:7, 8. None of them can by any means redeem his brother, nor give to God a ransom for him; (for the redemption of their soul is precious, and it ceases for ever) 1 Samuel 2:25. If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him?

Question: Does God then freely, and out of mere grace, forgive us?

Answer: Yes, without any respect had to anything we can do, or be; Isaiah 43:25. I, even I am he who blots out your transgressions for my own sake, and will not remember your sins. Romans 9:15. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. Verse 18. Therefore has he mercy on whom he will have mercy, and whom he will he hardens.

Question: How does God forgive sins?

Answer: (1.) Universally, all sins; Exodus 34:6, 7. And the Lord passed by before him, and proclaimed, the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands; forgiving iniquity, and transgression, and sin. Jeremiah 33:8. And I will cleanse them from all their iniquities, whereby they have sinned against me; And I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me. Hosea 14:2. Take away all iniquity, and receive us graciously. (2.) Completely, and perfectly; Isaiah 43:25. I, even I am he who blots out your transgressions for my own sake, and will not remember your sins. Psalm 103:12. As far as the east is from the west, so far has he removed our transgressions from us. Micah 7:19. He will subdue our iniquities; and you will cast all our sins into the depths of the sea. Isaiah 38:17. For you have cast all my sins behind your back. (3.) Everlastingly; Jeremiah 31:34. For I will forgive their iniquity, and I will remember their sin no more. Hebrews 8:12. And their sins and their iniquities will I remember no more.

Question: But does not God punish them afterward, whom he has justified and forgiven?

Answer: No, not with a proper and vindictive punishment; but he brings evils upon them for their sins, as a Father chastises his child; and other sorts of afflictions for their spiritual good: He may be angry, as a Father, with those he has pardoned, but never hate them as a condemning Judge; Psalm 89:28. My mercy will I keep for him for evermore, and my covenant shall stand fast with him. Verse 34. My covenant will I not break, nor alter the thing that is gone out of my lips.

Question: How can God be said freely to pardon all our sins, when we pray it may be done for Christ's sake; does not that imply that Christ has satisfied God for our sins, and deserved our remission?

Answer: Yes, it does so; for the Lord Christ, by his life and death, did satisfy Divine Justice, and did merit our forgiveness: But if he did so, we did not so; our sins cost him dear, but their pardon cost us nothing; our pardon is perfectly free to us, though due to Christ, for God gave Christ freely for us; God accepts of his merits, and applies them to us freely; Romans 3:24. Being justified freely by his grace, through the redemption that is in Jesus Christ.

Question: But is there nothing required from us as the condition of pardon? and if so, how can it be absolutely free?

Answer: There are required repentance from sin, and faith in the Lord Christ; Luke 13:3. But except you repent, you shall all likewise perish; John 3 ult. And he who believes not the Son, shall not see life; but the wrath of God abides on him. This is required from us towards our pardon, but yet it is free, (1.) Because God freely ordains thus to pardon. (2.) Because both these are the free gifts of God; Acts 11:18. Then has God also to the Gentiles granted repentance unto life. Ephesians 2:8. For by grace are you saved, through faith; and that not of yourselves, it is the gift of God.

Question: When then are our sins forgiven?

Answer: Just upon our closure with Christ by faith, in that very moment; Romans 5:1. Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ. Romans 8:1. There is therefore now no condemnation to them which are in Christ Jesus.

Question: Why do we pray in the answer, for the forgiveness of all our sins?

Answer: Because if the least guilt should remain upon us, it would exclude us from God's favor, and lodge us in everlasting burnings; Romans 6 ult. For the wages of sin is death.

Question: What are the privileges and blessings that accompany pardon?

Answer: Justification is accompanied with adoption; John 1:12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. With the Spirit and principle of all grace and holiness; 1 Corinthians 6:11. And such were some of you; but you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus, and by the Spirit of our God. With an infallible title to eternal glory; John 3:16. That whoever believes in him should not perish, but have everlasting life; Romans 8:30. Whom he justified, them he also glorified.

Question: How may we know that we are pardoned and justified?

Answer: Ordinarily, by our sanctification, by our loathing of sin, our contempt of the world, our valuing of Christ, our love and thankfulness to God, etc. 1 Corinthians 6:11. But you are sanctified. Romans 7:24. O wretched man that I am, who shall deliver me from the body of this death? Galatians 6:14. By whom the world is crucified unto me, and I unto the world. 1 Peter 2:7. Unto you therefore which believe, he is precious. Luke 7:47. Her sins, which are many, are forgiven; for she loved much.

Question: What is meant by [our?] Is it only such sins as we have personally and actually committed?

Answer: No, but also Adam's sin, which is ours by imputation; Romans 5:19. By one man's disobedience many were made sinners. And original sin, which is ours by inhesion; Psalm 51:5. Behold, I was shaped in iniquity, and in sin did my mother conceive me. And other men's sins, which we have made ours, by exciting them to them, not hindering of them, silence at them, and other ways; 2 Samuel 12:9. You have killed Uriah the Hittite with the sword, and have taken his wife to be your wife, and have slain him with the sword of the children of Ammon. 1 Timothy 5:22. Neither be partaker of other men's sins.

Question: Wherefore are sins called debts?

Answer: Because they are a non-payment of God's dues, a non performance of our duty; which makes us liable to the arrest of death, and to the prison of Hell.

Question: Why do we plead our own forgiveness of others?

Answer: Not as any merit of our own pardon; but either as an encouragement of ourselves to beg pardon; seeing such evil, envious, and malignant persons, are enabled to forgive others, much more may we hope the good and gracious God will forgive us: or, as a condition, without which we can have no pardon, and with which we shall; Matthew 6:14. For if we forgive men their trespasses, your heavenly Father will also forgive you.

Question: How do others trespass against us?

Answer: When they injure us, either in our persons, or names, or families, or estates, or souls, etc. 1 Samuel 2:25. If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him?

Question: Can we forgive our neighbor freely, fully, and perfectly, as God does forgive us?

Answer: We cannot.

Question: What then is the meaning of God's forgiving us, as we forgive others?

Answer: Not as to the quantity and perfection of forgiveness, but as to the sincerity and quality thereof; Matthew 18 ult. So likewise shall my heavenly Father do also unto you, if you from your hearts forgive not every one his brother their trespasses.

Question: Are we always bound to manifest outwardly our love and forgiveness to all our enemies, and to behave ourselves towards them as friends?

Answer: No, if we have experienced them to be treacherous and false, and see no change, we are not bound to trust them; if they be, and remain wicked and profane, we must not associate with them; Psalm 26:5. I have hated the congregation of evil doers, and will not sit with the wicked. Verse 4. I have not sat with vain persons, neither will I go in with dissemblers.

Question: What then must we do to such?

Answer: We must heartily forgive them all their injuries, we must love them with the love of benevolence, pray for them, and be ready and willing to do them all good, both of body and soul; Matthew 5:44, 45. But I say unto you, Love your enemies; bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you. That you may be the children of your Father which is in Heaven; for he makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust.

Question: If we forgive others, shall we be forgiven ourselves?

Answer: We shall, if out of obedience to God, and love to Christ, we do it.

Question: What is the first inference from hence?

Answer: That except our sins be forgiven, we are lost and undone creatures; and therefore we must never be contented, until we are pardoned.

Question: What is a second inference?

Answer: That God is a God of love, goodness, and pardon; seeing he will not pardon us, if we do not pardon others; but will, if we do so.

Question: What is a third inference?

Answer: That if we live in hatred when we pray the Lord's prayer, we pray for our own damnation; Matthew 18:22. Jesus says unto him, I say not unto you, Until seven times, but until seventy times seven. Verse 35. So likewise shall my heavenly Father do also unto you, if you from your hearts forgive not every one his brother their trespasses. Of God's leading us into temptation


An Exposition of the Assemblies Catechism

Question: WHAT do we pray for in the sixth petition?

Answer: In the sixth petition, which is, [And lead us not into temptation; but deliver us from evil:] we pray, that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.

Question: Why is this petition joined to the former with the copulative and?

Answer: Because it will be but little advantage to have former sins pardoned, and to be left to the power and practice, to the love and trade of sin for the future; Ezekiel 18:26. When a righteous man turns away from his righteousness, and commits iniquity, and dies in them; for his iniquity that he has done, shall he die.

Question: What is meant by temptation?

Answer: In general, a trial or probation of what is in us, or of what we will do.

Question: What is meant by temptation here?

Answer: Temptation to sin and wickedness.

Question: How may we be said to be tempted to sin?

Answer: (1.) Effectually by ourselves, and our own hearts; James 1:14, 15. But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust has conceived, it brings forth sin; and sin when it is finished, brings forth death. (2.) Formally, with an intention to draw into sin; and so we are tempted of the devil; 1 Chronicles 21:1. And Satan stood up against Israel, and provoked David to number Israel. Matthew 4:1, 3. Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil. And when the tempter came to him, he said, If you be the Son of God, command that these stones be made bread. (3.) Innocently, and blamelessly; and so God is said to tempt; 2 Samuel 24:1. And again the anger of the Lord was kindled against Israel; and he moved David against them to say, Go number Israel and Judah.

Question: How many ways may God be said to tempt evil?

Answer: (1.) By withdrawing his grace, either common or special; 2 Chronicles 32:31. Howbeit, in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land; God left him to try him, that he might know all that was in his heart. (2.) By permitting Satan, and wicked men, to tempt; 2 Samuel 24:1. He moved David against them, to say, Go and number Israel and Judah. With 1 Chronicles 21:1. Satan stood up against Israel, and provoked David. Matthew 4:1. Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil. (3.) By presenting occasions in his providence, which he knows will be abused to sin; as in the fall of Adam, the hardening of Pharaoh, etc.

Question: What do we beg in this petition?

Answer: We beg, that we may not any of these, or any other ways, whereby the holy God may be said to lead into temptation, be led thereunto; Psalm 141:1. Incline not my heart to any evil thing, to practice wicked works with men that work iniquity; and let me not cat of their dainties, Psalm 19:13. Keep back your servant also from presumptuous sins; let them not have dominion over me: Then shall I be upright, and I shall be innocent from the great transgression.

Question: What is meant by evil?

Answer: Some understand of the devil, but the best meaning is sin, which is the evil of evils, and makes the devil evil, and is the worst of evils the devil can bring upon us, and is usually so understood in scripture; Psalm 97:10. You that love the Lord, hate evil, Isaiah 1:16. Cease to do evil. Amos 5:15. Hate the evil, and love the good. Romans 12:9. Abhor that which is evil.

Question: What is meant by deliverance from evil?

Answer: That if God sees meet to permit us to be tempted by Satan, and the wicked without, or by our own hearts within, to sin; or occasionally, by his providence; that he will not leave us, but undertake for us, that we may not be led into sin thereby, but by his grace be made more than conquerors. Psalm 51:10. Create in me a clean heart, O God, and renew a right spirit within me. Psalm 119:133. Order my steps in your word and let not any iniquity have dominion over me. According to his promise; 1 Corinthians 10:13. But God is faithful, who will not allow himto be tempted above that you are able. 2 Corinthians 12:9. And he said unto me, My grace is sufficient for you; for my strength is made perfect in weakness.

Question: What is the first inference?

Answer: That sin is the worst of evils.

Question: What is the second inference?

Answer: That without God's grace we can never withstand, but shall be overcome by every temptation; 2 Corinthians 3:5. Not that we are sufficient of ourselves, to think anything as of ourselves; but our sufficiency is of God, John 15:5. For without me you can do nothing.

Question: What is the third inference?

Answer: That we must do all we can to keep ourselves from temptation, and to engage the grace of God with us in temptation, by prayer, by pleasing the Spirit of God, by looking to Jesus, etc. Of the Conclusion


An Exposition of the Assemblies Catechism

Question: WHAT does the conclusion of the Lord's prayer teach us?

Answer: The conclusion of the Lord's prayer, which is, [For your is the kingdom, and the power, and the glory, forever and ever; Amen.] teaches us, to take our encouragement in prayer from God only; and in our prayers to praise him; ascribing kingdom, power, and glory to him; and in testimony of our desire, and assurance, to be heard, we say, Amen.

Question: Why is the conclusion joined to the particle For?

Answer: To teach us, that therein are included arguments, or reasons to press God withal, and to prevail with him for audience.

Question: But is it lawful to argue with God, and to urge him with reasons in prayer?

Answer: It is not only lawful, but expedient, yes, highly commendable; as is seen in the saints prayer. In Moses,' Numbers 14:13. And Moses said unto the Lord, Then the Egyptians shall hear it, (for you brought up this people in your might from among them.) Verse 19. Pardon, I beseech you, the iniquity of this people, according unto the greatness of your mercy, and as you have forgiven this people from Egypt, even until now. In Joshua's, chapter 7:7. And Joshua said, Alas! O Lord God; wherefore have you at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? Would to God we had been content, and dwelt on the other side Jordan. Verse 9. For the Canaanites, and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: And what will you do unto your great name? In Asa's, 2 Chronicles 14:11. And Asa cried unto the Lord his God, and said, Lord, it is nothing with you to help, whether with many, or with them that have no power. Help us, O Lord our God, for we rest on you; and in your name we go against this great multitude. O Lord, you are our God; let no man prevail against you. In Jehoshaphat's, 2 Chr. 20:6.-And said, O Lord God of our fathers, are not you God in Heaven? And rule not you over all the kingdoms of the heathen? And in your hand is there not power and might, so that none is able to withstand you? And Hezekiah's, 2 Kings 19:15. And Hezekiah prayed before the Lord, and said, O Lord God of Israel, which dwell between the cherubim; you are the God, even you alone, of all the kingdoms of the earth: You have made Heaven and earth. Verse 19. Now therefore, O Lord our God, etc.

Question: But to what purpose, can we think to prevail with God, by our arguments and importunities?

Answer: They are not used, as though we would put God in remembrance of anything, or would prevail with God to do that for us, which he is unwilling to give.

Question: Why then?

Answer: For our own profit, for the enlarging of our own hearts, for the exciting of our fervency, for the exerting of faith, hope, zeal, charity, etc. in prayer; and so to prepare ourselves for the mercy, that we may the more gratefully receive it, and the more fruitfully employ it.

Question: How many arguments are in this conclusion?

Answer: Three.

Question: From whence are they taken?

Answer: From God's kingdom, from his power, and from his glory.

Question: What kingdom is here meant?

Answer: God's universal, essential, and absolute kingdom; wherein may be, and is involved, his special kingdom over the church.

Question: What are the arguments from hence?

Answer: Because all that we can pray for in this prayer, is for the advancement and perfecting of this his kingdom, by the destruction of all persons and things that oppose it, and the completion of his dominion over all his subjects; therefore he would grant all these requests.

Question: What is another?

Answer: Because he being such an absolute Lord and Sovereign has an undeniable right, and unquestionable authority, to give and grant all we ask, and to effect and bring to pass all we beg: For all persons and things are his own, and at his disposal. Matthew 20:15. Is it not lawful for me to do what I will with my own?

Question: What is meant by power?

Answer: God's essential, infinite, irresistible power, whereby he can do what he pleases; Psalm 135:6. Whatever the Lord pleased, etc.

Question: What is the argument from hence?

Answer: That we ask nothing from God, but what we can do with infinite ease, in despite of all the opposition that Hell, earth and heart can make to the contrary; Philippians 3 ult. According to the working, etc. Ephesians 3:20. Now unto him that is able, etc.

Question: What is meant by glory?

Answer: Not his essential glory, which no man, or angel, can ever apprehend.

Question: What glory then?

Answer: His declared and acknowledged glory, even the accomplishment of all his decrees by his providence; and then the love, the adoration, and the praises, the self-dedications of angels and saints, returned to him for the same.

Question: What is the argument or motive from hence?

Answer: That seeing the substance of every request does directly tend to, and will perfectly end in, this glory of God, when they are fully answered; therefore he would gradually answer them while we are here, and perfectly at last, to the advancement of his glory now, and the completion of it then. 1 Chronicles 29:11. Your, O Lord, is the greatness, and the power, and the glory, etc. Joshua 7:9. And what will you do unto your great name? Isaiah 42:8. I am the Lord, that is my name, etc. Isaiah 48:11. For my own sake, even for my own sake, will I do it, etc.

Question: Why is Amen added?

Answer: Because it is the usual conclusion of prayers and praises; Psalm 41:13. Blessed be the Lord God of Israel, etc. Psalm 72:19. And blessed be his glorious name forever, etc. 2 Corinthians 13 ult. The grace of the Lord Jesus, and the love of God, etc. Romans 16:20. The grace of our Lord Jesus Christ be with you. Amen.

Question: But what does this word here signify?.

Answer: It signifies, (1.) The reality and ardency of our desires to be granted in what we pray for: Revelation 22:20. He which testifies these things, says, Surely I come quickly. Amen. Even so come Lord Jesus.

Question: And what besides?

Answer: Our trust and firm confidence that we shall be heard and answered in all these our requests; Revelation 1:7. Even so, Amen. Revelation 7:12. Saying, Amen. Blessing, and glory, and wisdom, etc.

Question: What are the inferences from hence?

Answer: That we ought to use in prayer all such arguments, as may most and best affect our hearts towards God, excite our graces, and succeed with God.

Question: What is another?

Answer: That all we pray for must be in a subserviency to God's kingdom, and with a desire of his glory.

Question: What is the next?

Answer: That we must act according to our prayers; do all we can for the advancement of God's kingdom, and the exaltation of his glory, as subjects and votaries thereto; Psalm 116:16. 1 Corinthians 10:31.

Question: What may more be gathered hence?

Answer: That as we ought to begin, so to continue, and conclude our prayers, in lowest adorations of God, and acknowledgments of his glory and attributes.

Question: What more does this conclusion teach?

Answer: That in prayer we must be fervent in our desires, and longing for what we pray, James 5:16.

Question: Is there anything besides?

Answer: That praying for things agreeable to God's will, we ought to be confident that we shall succeed in our requests praying for the matter, and after the manner of this prayer; James 1:6, 8. Matthew 21:22.


Question: What is your only comfort in life and death?

Answer: That I am not my own, but belong with body and soul, both in life and in death, to my faithful Saviour Jesus Christ. He has fully paid for all my sins with His precious blood, and has set me free from all the power of the devil. He also preserves me in such a way that without the will of my heavenly Father not a hair can fall from my head; indeed, all things must work together for my salvation. Therefore, by His Holy Spirit He also assures me of eternal life and makes me heartily willing and ready from now on to live for Him.

That I am not my own,[1] but belong with body and soul, both in life and in death,[2] to my faithful Saviour Jesus Christ.[3] He has fully paid for all my sins with His precious blood,[4] and has set me free from all the power of the devil.[5] He also preserves me in such a way[6] that without the will of my heavenly Father not a hair can fall from my head;[7] indeed, all things must work together for my salvation.[8] Therefore, by His Holy Spirit He also assures me of eternal life[9] and makes me heartily willing and ready from now on to live for Him.[10]


Question: What do you need to know in order to live and die in the joy of this comfort?

Answer: First, how great my sins and misery are; second, how I am delivered from all my sins and misery; third, how I am to be thankful to God for such deliverance.

First, how great my sins and misery are;[1] second, how I am delivered from all my sins and misery;[2] third, how I am to be thankful to God for such deliverance.[3]


Question: From where do you know your sins and misery?

Answer: From the law of God.


Question: What does God's law require of us?

Answer: Christ teaches us this in a summary in Matthew 22: You shall love the LORD your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it, You shall love your neighbour as yourself. On these two commandments depend all the law and the prophets.

Christ teaches us this in a summary in Matthew 22: You shall love the LORD your God with all your heart, and with all your soul, and with all your mind.[1] This is the great and first commandment. And a second is like it, You shall love your neighbour as yourself. On these two commandments depend all the law and the prophets.[2]


Question: Can you keep all this perfectly?

Answer: No, I am inclined by nature to hate God and my neighbour.

No,[1] I am inclined by nature to hate God and my neighbour.[2]


Question: Did God, then, create man so wicked and perverse?

Answer: No, on the contrary, God created man good and in His image, that is, in true righteousness and holiness, so that he might rightly know God His Creator, heartily love Him, and live with Him in eternal blessedness to praise and glorify Him.

No, on the contrary, God created man good[1] and in His image,[2] that is, in true righteousness and holiness,[3] so that he might rightly know God His Creator,[4] heartily love Him, and live with Him in eternal blessedness to praise and glorify Him.[5]


Question: From where, then, did man's depraved nature come?

Answer: From the fall and disobedience of our first parents, Adam and Eve, in Paradise, for there our nature became so corrupt that we are all conceived and born in sin.

From the fall and disobedience of our first parents, Adam and Eve, in Paradise,[1] for there our nature became so corrupt[2] that we are all conceived and born in sin.[3]


Question: But are we so corrupt that we are totally unable to do any good and inclined to all evil?

Answer: Yes, unless we are regenerated by the Spirit of God.

Yes,[1] unless we are regenerated by the Spirit of God.[2]


Question: Is God, then, not unjust by requiring in His law what man cannot do?

Answer: No, for God so created man that he was able to do it. But man, at the instigation of the devil, in deliberate disobedience robbed himself and all his descendants of these gifts.

No, for God so created man that he was able to do it.[1] But man, at the instigation of the devil,[2] in deliberate disobedience[3] robbed himself and all his descendants of these gifts.[4]


Question: Will God allow such disobedience and apostasy to go unpunished?

Answer: Certainly not. He is terribly displeased with our original sin as well as our actual sins. Therefore He will punish them by a just judgment both now and eternally, as He has declared: Cursed be every one who does not abide by all things written in the book of the law, and do them (Galatians 3:10).

Certainly not. He is terribly displeased with our original sin as well as our actual sins. Therefore He will punish them by a just judgment both now and eternally,[1] as He has declared:[2] Cursed be every one who does not abide by all things written in the book of the law, and do them (Galatians 3:10).


Question: But is God not also merciful?

Answer: God is indeed merciful, but He is also just. His justice requires that sin committed against the most high majesty of God also be punished with the most severe, that is, with everlasting, punishment of body and soul.

God is indeed merciful,[1] but He is also just.[2] His justice requires that sin committed against the most high majesty of God also be punished with the most severe, that is, with everlasting, punishment of body and soul.[3]


Question: Since, according to God's righteous judgment we deserve temporal and eternal punishment, how can we escape this punishment and be again received into favour?

Answer: God demands that His justice be satisfied. Therefore full payment must be made either by ourselves or by another.

God demands that His justice be satisfied.[1] Therefore full payment must be made either by ourselves or by another.[2]


Question: Can we ourselves make this payment?

Answer: Certainly not. On the contrary, we daily increase our debt.

Certainly not. On the contrary, we daily increase our debt.[1]


Question: Can any mere creature pay for us?

Answer: No. In the first place, God will not punish another creature for the sin which man has committed. Furthermore, no mere creature can sustain the burden of God's eternal wrath against sin and deliver others from it.

No. In the first place, God will not punish another creature for the sin which man has committed.[1] Furthermore, no mere creature can sustain the burden of God's eternal wrath against sin and deliver others from it.[2]


Question: What kind of mediator and deliverer must we seek?

Answer: One who is a true and righteous man, and yet more powerful than all creatures; that is, one who is at the same time true God.

One who is a true[1] and righteous[2] man, and yet more powerful than all creatures; that is, one who is at the same time true God.[3]


Question: Why must He be a true and righteous man?

Answer: He must be a true man because the justice of God requires that the same human nature which has sinned should pay for sin. He must be a righteous man because one who himself is a sinner cannot pay for others.

He must be a true man because the justice of God requires that the same human nature which has sinned should pay for sin.[1] He must be a righteous man because one who himself is a sinner cannot pay for others.[2]


Question: Why must He at the same time be true God?

Answer: He must be true God so that by the power of His divine nature He might bear in His human nature the burden of God's wrath, and might obtain for us and restore to us righteousness and life.

He must be true God so that by the power of His divine nature[1] He might bear in His human nature the burden of God's wrath,[2] and might obtain for us and restore to us righteousness and life.[3]


Question: But who is that Mediator who at the same time is true God and a true and righteous man?

Answer: Our Lord Jesus Christ, whom God made our wisdom, our righteousness and sanctification and redemption (I Corinthians 1:30).

Our Lord Jesus Christ,[1] whom God made our wisdom, our righteousness and sanctification and redemption (I Corinthians 1:30).


Question: From where do you know this?

Answer: From the holy gospel, which God Himself first revealed in Paradise. Later, He had it proclaimed by the patriarchs and prophets, and foreshadowed by the sacrifices and other ceremonies of the law. Finally, He had it fulfilled through His only Son.

From the holy gospel, which God Himself first revealed in Paradise.[1] Later, He had it proclaimed by the patriarchs[2] and prophets,[3] and foreshadowed by the sacrifices and other ceremonies of the law.[4] Finally, He had it fulfilled through His only Son.[5]


Question: Are all men, then, saved by Christ just as they perished through Adam?

Answer: No. Only those are saved who by a true faith are grafted into Christ and accept all His benefits.

No. Only those are saved who by a true faith are grafted into Christ and accept all His benefits.[1]


Question: What is true faith?

Answer: True faith is a sure knowledge whereby I accept as true all that God has revealed to us in His Word. At the same time it is a firm confidence that not only to others, but also to me, God has granted forgiveness of sins, everlasting righteousness, and salvation, out of mere grace, only for the sake of Christ's merits. This faith the Holy Spirit works in my heart by the gospel.

True faith is a sure knowledge whereby I accept as true all that God has revealed to us in His Word.[1] At the same time it is a firm confidence[2] that not only to others, but also to me,[3] God has granted forgiveness of sins, everlasting righteousness, and salvation,[4] out of mere grace, only for the sake of Christ's merits.[5] This faith the Holy Spirit works in my heart by the gospel.[6]


Question: What, then, must a Christian believe?

Answer: All that is promised us in the Gospel, which the articles of our catholic and undoubted Christian faith teach us in a summary.

All that is promised us in the Gospel,[1] which the articles of our catholic and undoubted Christian faith teach us in a summary.


Question: What are these articles?

Answer: III.1.I believe in God the Father almighty, III.1. Creator of heaven and earth. III.2.I believe in Jesus Christ, III.2.His only begotten Son, our Lord; III.3.He was conceived by the Holy Spirit, III.3.born of the virgin Mary; III.4.suffered under Pontius Pilate, III.4.was crucified, dead, and buried; III.4.He descended into hell; III.5.On the third day He arose from the dead; III.6.He ascended into heaven, III.6.and sits at the right hand III.6.of God the Father almighty; III.7.from there He will come to judge III.7.the living and the dead. III.8.I believe in the Holy Spirit; III.9.I believe a holy catholic Christian church, III.9.the communion of saints; III.10.the forgiveness of sins; III.11.the resurrection of the body; III.12.and the life everlasting.

III.1.I believe in God the Father almighty, III.1. Creator of heaven and earth. III.2.I believe in Jesus Christ, III.2.His only begotten Son, our Lord; III.3.He was conceived by the Holy Spirit, III.3.born of the virgin Mary; III.4.suffered under Pontius Pilate, III.4.was crucified, dead, and buried; III.4.He descended into hell; III.5.On the third day He arose from the dead; III.6.He ascended into heaven, III.6.and sits at the right hand III.6.of God the Father almighty; III.7.from there He will come to judge III.7.the living and the dead. III.8.I believe in the Holy Spirit; III.9.I believe a holy catholic Christian church, III.9.the communion of saints; III.10.the forgiveness of sins; III.11.the resurrection of the body; III.12.and the life everlasting.


Question: How are these articles divided?

Answer: Into three parts: the first is about God the Father and our creation; the second about God the Son and our redemption; the third about God the Holy Spirit and our sanctification.

Into three parts: the first is about God the Father and our creation; the second about God the Son and our redemption; the third about God the Holy Spirit and our sanctification.


Question: Since there is only one God, why do you speak of three persons, Father, Son, and Holy Spirit?

Answer: Because God has so revealed Himself in His Word that these three distinct persons are the one, true, eternal God.

Because God has so revealed Himself in His Word[2] that these three distinct persons are the one, true, eternal God.


Question: What do you believe when you say: I believe in God the Father almighty, Creator of heaven and earth?

Answer: That the eternal Father of our Lord Jesus Christ, who out of nothing created heaven and earth and all that is in them, and who still upholds and governs them by His eternal counsel and providence, is, for the sake of Christ His Son, my God and my Father. In Him I trust so completely as to have no doubt that He will provide me with all things necessary for body and soul, and will also turn to my good whatever adversity He sends me in this life of sorrow. He is able to do so as almighty God, and willing also as a faithful Father.

That the eternal Father of our Lord Jesus Christ, who out of nothing created heaven and earth and all that is in them,[1] and who still upholds and governs them by His eternal counsel and providence,[2] is, for the sake of Christ His Son, my God and my Father.[3] In Him I trust so completely as to have no doubt that He will provide me with all things necessary for body and soul,[4] and will also turn to my good whatever adversity He sends me in this life of sorrow.[5] He is able to do so as almighty God,[6] and willing also as a faithful Father.[7]


Question: What do you understand by the providence of God?

Answer: God's providence is His almighty and ever present power, whereby, as with His hand, He still upholds heaven and earth and all creatures, and so governs them that leaf and blade, rain and drought, fruitful and barren years, food and drink, health and sickness, riches and poverty, indeed, all things, come not by chance but by His fatherly hand.

God's providence is His almighty and ever present power,[1] whereby, as with His hand, He still upholds heaven and earth and all creatures,[2] and so governs them that leaf and blade, rain and drought, fruitful and barren years, food and drink, health and sickness, riches and poverty,[3] indeed, all things, come not by chance[4] but by His fatherly hand.[5]


Question: What does it benefit us to know that God has created all things and still upholds them by His providence?

Answer: We can be patient in adversity, thankful in prosperity, and with a view to the future we can have a firm confidence in our faithful God and Father that no creature shall separate us from His love; for all creatures are so completely in His hand that without His will they cannot so much as move.

We can be patient in adversity,[1] thankful in prosperity,[2] and with a view to the future we can have a firm confidence in our faithful God and Father that no creature shall separate us from His love;[3] for all creatures are so completely in His hand that without His will they cannot so much as move.[4]


Question: Why is the Son of God called Jesus, that is, Saviour?

Answer: Because He saves us from all our sins, and because salvation is not to be sought or found in anyone else.

Because He saves us from all our sins,[1] and because salvation is not to be sought or found in anyone else.[2]


Question: Do those believe in the only Saviour Jesus who seek their salvation and well-being from saints, in themselves, or anywhere else?

Answer: No. Though they boast of Him in words, they in fact deny the only Saviour Jesus. For one of two things must be true: either Jesus is not a complete Saviour, or those who by true faith accept this Saviour must find in Him all that is necessary for their salvation.

No. Though they boast of Him in words, they in fact deny the only Saviour Jesus.[1] For one of two things must be true: either Jesus is not a complete Saviour, or those who by true faith accept this Saviour must find in Him all that is necessary for their salvation.[2]


Question: Why is He called Christ, that is, Anointed?

Answer: Because He has been ordained by God the Father, and anointed with the Holy Spirit, to be our chief Prophet and Teacher, who has fully revealed to us the secret counsel and will of God concerning our redemption; our only High Priest, who by the one sacrifice of His body has redeemed us, and who continually intercedes for us before the Father; and our eternal King, who governs us by His Word and Spirit, and who defends and preserves us in the redemption obtained for us.

Because He has been ordained by God the Father, and anointed with the Holy Spirit,[1] to be our chief Prophet and Teacher,[2] who has fully revealed to us the secret counsel and will of God concerning our redemption;[3] our only High Priest,[4] who by the one sacrifice of His body has redeemed us,[5] and who continually intercedes for us before the Father;[6] and our eternal King,[7] who governs us by His Word and Spirit, and who defends and preserves us in the redemption obtained for us.[8]


Question: Why are you called a Christian?

Answer: Because I am a member of Christ by faith and thus share in His anointing, so that I may as prophet confess His Name, as priest present myself a living sacrifice of thankfulness to Him, and as king fight with a free and good conscience against sin and the devil in this life, and hereafter reign with Him eternally over all creatures.

Because I am a member of Christ by faith[1] and thus share in His anointing,[2] so that I may as prophet confess His Name,[3] as priest present myself a living sacrifice of thankfulness to Him,[4] and as king fight with a free and good conscience against sin and the devil in this life,[5] and hereafter reign with Him eternally over all creatures.[6]


Question: Why is He called God's only begotten Son, since we also are children of God?

Answer: Because Christ alone is the eternal, natural Son of God. We, however, are children of God by adoption, through grace, for Christ's sake.

Because Christ alone is the eternal, natural Son of God.[1] We, however, are children of God by adoption, through grace, for Christ's sake.[2]


Question: Why do you call Him our Lord?

Answer: Because He has ransomed us, body and soul, from all our sins, not with silver or gold but with His precious blood, and has freed us from all the power of the devil to make us His own possession.

Because He has ransomed us, body and soul,[1] from all our sins, not with silver or gold but with His precious blood,[2] and has freed us from all the power of the devil to make us His own possession.[3]


Question: What do you confess when you say: He was conceived by the Holy Spirit, born of the virgin Mary?

Answer: The eternal Son of God, who is and remains true and eternal God, took upon Himself true human nature from the flesh and blood of the virgin Mary, through the working of the Holy Spirit. Thus He is also the true seed of David, and like His brothers in every respect, yet without sin.

The eternal Son of God, who is and remains true and eternal God,[1] took upon Himself true human nature from the flesh and blood of the virgin Mary,[2] through the working of the Holy Spirit.[3] Thus He is also the true seed of David,[4] and like His brothers in every respect,[5] yet without sin.[6]


Question: What benefit do you receive from the holy conception and birth of Christ?

Answer: He is our Mediator, and with His innocence and perfect holiness covers, in the sight of God, my sin, in which I was conceived and born.

He is our Mediator,[1] and with His innocence and perfect holiness covers, in the sight of God, my sin, in which I was conceived and born.[2]


Question: What do you confess when you say that He suffered?

Answer: During all the time He lived on earth, but especially at the end, Christ bore in body and soul the wrath of God against the sin of the whole human race. Thus, by His suffering, as the only atoning sacrifice, He has redeemed our body and soul from everlasting damnation, and obtained for us the grace of God, righteousness, and eternal life.

During all the time He lived on earth, but especially at the end, Christ bore in body and soul the wrath of God against the sin of the whole human race.[1] Thus, by His suffering, as the only atoning sacrifice,[2] He has redeemed our body and soul from everlasting damnation,[3] and obtained for us the grace of God, righteousness, and eternal life.[4]


Question: Why did He suffer under Pontius Pilate as judge?

Answer: Though innocent, Christ was condemned by an earthly judge, and so He freed us from the severe judgment of God that was to fall on us.

Though innocent, Christ was condemned by an earthly judge,[1] and so He freed us from the severe judgment of God that was to fall on us.[2]


Question: Does it have a special meaning that Christ was crucified and did not die in a different way?

Answer: Yes. Thereby I am assured that He took upon Himself the curse which lay on me, for a crucified one was cursed by God.

Yes. Thereby I am assured that He took upon Himself the curse which lay on me, for a crucified one was cursed by God.[1]


Question: Why was it necessary for Christ to humble Himself even unto death?

Answer: Because of the justice and truth of God satisfaction for our sins could be made in no other way than by the death of the Son of God.

Because of the justice and truth of God[1] satisfaction for our sins could be made in no other way than by the death of the Son of God.[2]