The Assembly's Shorter Catechism Explained

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: What does this petition necessarily suppose?

Answer: It supposes, "that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things, that we may be assaulted, foiled, and, for a time, led captive by temptations, 2 Chron. 32:31."200

Question: How many ways may God be said to lead a person into temptation, and yet not be the author of sin?

Answer: Two ways, objectively and permissively.

Question: How may he be said to lead into temptation objectively?

Answer: When his providential dispensations, which, in themselves, are holy, just, and good, do offer, or lay before us occasions for sin.

Question: May these occasions be called incitements or motives to sin?

Answer: No; only our corrupt hearts abuse or pervert them to this end; thus, David was envious when he "saw the prosperity of the wicked," Psalm 73:3.

Question: When may God be said to lead his people into temptation permissively?

Answer: When he suffers them to be assaulted by the tempter, and, at the same time, withholds those aids of grace, which would prevent their compliance with the temptation, as in the case of David's numbering the people, 2 Sam. 24:1, compared with 1 Chron. 21:1.

Question: What is the evil from which we pray to be delivered, and the temptations we pray against in this petition?

Answer: The evil of sin, and temptations to sin.

Question: What is it to be tempted to sin?

Answer: It is to be strongly solicited, instigated, and enticed to it, Proverbs 7:16-24.

Question: Can God be the author or efficient of such instigations and allurements?

Answer: By no means; "For God cannot be tempted with evil, neither tempteth he any man," James 1:13.

Question: Why then does he permit them to take place?

Answer: That he may direct and over-rule them to the purposes of his own glory; as in the instance of Peter, Luke 22:31, 32 - "The Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee that thy faith fail not."

Question: From whence do all temptations to sin spring, or take their rise?

Answer: All of them flow from "Satan, 1 Chron. 21:1; the world, Luke 21:34; and the flesh, which are ready powerfully to draw us aside and insnare us, James 1:14."201

Question: Are we liable to be drawn aside and insnared by enemies, after we are in a state of grace?

Answer: Yes; "even after the pardon of our sins, by reason of our corruption, Gal. 5:17, weakness, and want of watchfulness, Matt. 26:41, we are both subject to be tempted, and forward to expose ourselves unto temptations, ver. 69-72."202

Question: Are we able to resist temptations when assaulted with them?

Answer: No; we are, "of ourselves, unable and unwilling to resist them, to recover out of them, and to improve them, Rom. 7:23, 24."203

Question: How is Satan denominated in scripture, with reference to temptations?

Answer: He is called, by way of eminence, THE TEMPTER, Matt. 4:3.

Question: Why is he so called?

Answer: Because of his strong and violent instigation and solicitation to sin, Acts 5:8.

Question: When did he begin this trade of tempting?

Answer: He began it in Paradise, Gen. 3:1, 4, 5; and has been making his assaults upon all ranks of mankind ever since, 1 Pet. 5:8.

Question: Can Satan force and compel the will to yield to his temptations?

Answer: No; otherwise all his temptations would be irresistible.

Question: How do you know that they are not irresistible?

Answer: Because the saints are exhorted to resist them, James 4:7; and have actually been enabled, by grace, to do it, 2 Cor. 12:8, 9.

Question: How many are the ways by which Satan manages his temptations?

Answer: Two ways chiefly, either in a way of SUBTLETY, using wiles and devices; hence called "that old serpent which deceiveth the whole world," Rev. 20:2, compared with chap. 12:9; or in a way of FURIOUS ASSAULT, throwing his "fiery darts," Eph. 6:16. In both which respects he is called, in the Greek tongue, APOLLYON; that is, a destroyer, Rev. 9:11.

Question: Why called a destroyer?

Answer: Because he aims at nothing less than the eternal ruin and destruction of all mankind, 1 Pet. 5:8 - "Your adversary the devil, as a roaring lion, walketh about seeking whom he may devour."

Question: What are some of those chief wiles and stratagems in which he displays his SUBTLETY?

Answer: He makes choice of the most advantageous seasons for tempting; he employs the fittest instruments for carrying on his designs; and sometimes gilds over the foulest sins with the fairest names.

Question: What are these advantageous seasons for tempting, of which Satan makes choice?

Answer: When a person is under sore affliction and distress, Job 2:9; when the object is present that will enforce the temptation, 2 Sam. 11:2, 4; and after some remarkable manifestation of divine love, 2 Cor. 12:2, 7.

Question: Who are the instruments he employs for carrying on his temptations?

Answer: Men of the greatest power and policy, 1 Kings 12:26-30; and sometimes men of reputed piety and godliness; thus he employed the old prophet to seduce the man of God with a lie, 1 Kings 13:18.

Question: What are these fair names, under which Satan wants to make the vilest sins pass among men?

Answer: He allures to covetousness, under the name of frugality, Eccl. 4:8; to profuseness, under the specious title of generosity, chap. 5:13, 14; he tempts to drunkenness, under the disguise of good fellowship, Proverbs 23:29, 30; and to neutrality and indifference in religion, under the colour of a prudent and peaceable spirit, Acts 18:14, 15, 17.

Question: What are those temptations, which Satan endeavours to throw in upon the soul, in the way of FURIOUS ASSAULTS?

Answer: They are his temptations to blasphemous and atheistical thoughts.

Question: What is his plot by injecting these horrid suggestions?

Answer: Either to beget unbecoming thoughts of God, or to disturb, vex, and distract the Christian.

Question: Does he ever gain his design, in begetting unbecoming thoughts of God, in the minds of any of God's children?

Answer: Yes; as would appear by their speaking sometimes very unadvisedly with their lips, Psalm 77:8, 9 - "Is his mercy clean gone for ever? doth his promise fail for evermore? hath God forgotten to be gracious?"

Question: Are the saints suffered to continue long in such sentiments?

Answer: No; for as such words are far from their stated judgment; and only flow from their lips in the hour of temptation; so the Lord, by his grace, will soon make them change their speech, as in the words immediately following: "And I said, this is mine infirmity; but I will remember the years of the right hand of the Most High," Psalm 77:10.

Question: Do blasphemous and atheistical thoughts ever take their rise in our own hearts?

Answer: Frequently they do; as our Lord testifies, Matt. 15:19 - "Out of the HEART proceed - blasphemies."

Question: When may we charge ourselves with such thoughts, as arising in our hearts?

Answer: When we make no resistance, but give way to them; contrary to the command of God: "Resist the devil, and he will flee from you," James 4:7.

Question: Can the saints of God distinguish between blasphemous and atheistical thoughts, suggested by Satan, and those that arise in their own hearts?

Answer: Yes, they can, in some measure; otherwise they would frequently be deprived of the comfortable use of those consolations that are allowed them in the word.

Question: How may they know the one from the other?

Answer: If they are violent and sudden, coming in like a flash of lightning upon the mind, Matt. 16:22, 23; if their souls tremble at such thoughts, and oppose them with the utmost abhorrence, Psalm 73:15; and if nothing is more grievous than to be assaulted with them, ver. 21, 22; then they may conclude, that they are rather to be charged on Satan than themselves.

Question: What are the extremes, to which Satan labours to drive sinners by his temptations?

Answer: Either to presumption or despair.

Question: What is PRESUMPTION?

Answer: It is a confident hope of the favour of God, and of obtaining eternal life, without any sufficient foundation to support it, like the foolish virgins, Matt. 25:11, 12.

Question: What is Satan's conduct with reference to presumption?

Answer: He does all he can to foster and cherish it, and is sure to give it no disturbance, Luke 11:21 - "When a strong man armed keepeth his palace, his goods are in peace."

Question: What is DESPAIR?

Answer: It is the melancholy apprehension of a person's case as being quite hopeless, and of there being no help for him in God, Jer. 2:25.

Question: By what artifices does Satan labour to drive persons to this deplorable extreme?

Answer: By suggesting that their sins are too many, and too heinously aggravated to be pardoned; that the time of forgiveness is past; or that they have been guilty of the sin against the Holy Ghost.

Question: Is it possible that our sins can be more numerous and more heinously aggravated, than that they can be pardoned?

Answer: No; because no bounds or limits can be set to the infinite mercy of God, as vented through the meritorious obedience and satisfaction of Jesus; "for, he will abundantly pardon," (margin, "he will multiply to pardon," Isaiah 55:7); and he declares, that though our "sins be as scarlet, or red like crimson, they shall be white as snow, and as wool," Isaiah 1:18.

Question: Can any be certain in this life, that the time of forgiveness is past as to them, or that their day of grace is over?

Answer: No; because while the gospel continues to be published to them, it is their unquestionable duty to believe the report made in it, concerning salvation for them in Christ, without diving into the secret counsels of God, 1 John 5:11 - "This is the record, that God hath given to us eternal life; and this life is in his Son."

Question: How may a person know if he is not guilty of the sin against the Holy Ghost?

Answer: If he is deeply concerned and perplexed about this matter, and has an habitual desire after salvation by grace, he may be verily assured he is not guilty of this: for "they that be whole need not a physician, but they that are sick," Matt. 9:12.

Question: What is the second spring of our temptations above mentioned?

Answer: The WORLD, Mark 4:19.

Question: What are the things of the world which give rise to temptations?

Answer: Both the good things and the bad things of it.

Question: What are the good things of the world, which may prove a snare and occasion to sin?

Answer: The profits, pleasures, and preferments of the world, when trusted to, and rested in, Matt. 13:22.

Question: For what should we pray, in order to be delivered from such temptations?

Answer: That God would incline our hearts unto his "testimonies and not to covetousness," Psalm 119:36, and that he would set our "affections on things above, not on things on the earth," Col. 3:2.

Question: What are the evil things of this world, which may prove temptations?

Answer: The outward troubles and afflictions we meet with in it, John 16:33 - "In the world ye shall have tribulation."

Question: Is God the author of all outward afflictions?

Answer: Yes; Amos 3:6 - "Shall there be evil in a city and the Lord hath not done it?" Though men may indeed have an instrumental and sinful hand in their own troubles and distresses; Jer. 2:17 - "Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God?"

Question: When do afflictions prove temptations?

Answer: When we either "despise the chastening of the Lord," or "faint when we are rebuked of him," Heb. 12:5.

Question: For what should we pray when visited with afflictions?

Answer: That when the Lord is pleased to chasten us, it may be "for our profit, that we may be partakers of his holiness," Heb. 12:10.

Question: What is the third spring or fountain of our temptations?

Answer: The FLESH, Gal. 5:17.

Question: What is meant by the flesh?

Answer: Our corrupt and depraved nature, Rom. 8:8 - "They that are in the flesh cannot please God."

Question: How is the flesh, or corrupt nature, the spring of temptation?

Answer: As it entices to it, James 1:14, and is the inlet to temptations from Satan and the world, Jer. 17:9.

Question: How should we pray against such temptations as have their rise from corrupt nature?

Answer: That God would not only restrain the pernicious tendency of our natural dispositions, Psalm 19:13, but likewise fortify our souls, by the powerful influence of his grace, against all these evils, to which we are naturally addicted, Eph. 3:16.

Question: May we pray absolutely against temptations?

Answer: No; but we may put an alternative into God's hand with reference to them.

Question: What alternative may be put into God's hand with reference to temptations?

Answer: That he would either keep us from being tempted to sin, or support and deliver us when we are tempted.

Question: What do we mean, when we pray, that God would keep us from being tempted to sin?

Answer: We mean by it, that, since the event of a temptation, with respect to us, is so dangerous and uncertain, if God has not some gracious ends to answer by it, he would rather be pleased, by his providence, to prevent the temptation, than suffer us to fall into it, Psalm 19:13.

Question: What do we mean, when we pray, that God would support and deliver us when we are tempted?

Answer: We thus express our desire, "that, if tempted, we may, by his Spirit, be powerfully enabled to stand in the hour of temptation, Eph. 3:16; or, if fallen, raised again and recovered out of it, Psalm 51:12, and have a sanctified use and improvement thereof, 1 Pet. 5:8."204

Question: How does the Lord enable his people to stand in the hour of temptation?

Answer: By making his grace sufficient for them, and perfecting his strength in their weakness, 2 Cor. 12:9.

Question: How does he raise and recover them out of temptation, when fallen into it?

Answer: By discovering the corrupt and natural bias of their heart toward the temptation; humbling them on account of it, and the offence done to God by their compliance; and by quickening their faith, to draw virtue from the righteousness of the Surety, for a fresh intimation of pardon, Psalm 51:4, 5, 7.

Question: When have they a sanctified use and improvement of temptations?

Answer: When they are made more circumspect, watchful, and dependent on Christ for the future, as being sensible of their inability to resist the least temptation without him; for he has said, "Without me ye can do nothing," John 15:5.

Question: What should be our habitual scope, and general end, in offering up this petition, "Lead us not into temptation, but deliver us from evil?"

Answer: Our aim and end in it, should be, "that our sanctification and salvation may be perfected, 2 Cor. 13:9; Satan trodden under our feet, Rom. 16:20; and we fully freed from sin, temptation; and all evil for ever, 1 Thess. 5:23."205


The Assembly's Shorter Catechism Explained

Question: What doth the conclusion of the Lord's Prayer teach us?

Answer: The conclusion of the Lord's Prayer, which is, "For thine is the kingdom, and the power, and the glory, for ever, Amen," teacheth us to 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: What does the particle for, which ushers in the conclusion of the Lord's prayer, teach us?

Answer: It "teacheth us to enforce our petitions with arguments, Rom. 15:30."206

Question: From Whence are these arguments to be taken?

Answer: "Not from any worthiness in ourselves, or in any other creature, but from God, Dan. 9:19."207

Question: What argument, for instance, may we fetch from God, to enforce our petitions?

Answer: That "mercy and truth have met together; righteousness and peace have kissed each other," Psalm 85:10.

Question: What force is there in this argument?

Answer: A very great force, namely, that all the perfections and excellencies of the divine nature, harmoniously agree in conferring all promised blessings upon sinners of mankind, on account of the meritorious obedience, and satisfaction of Christ imputed to them, 1 Cor. 3:22, 23 - "All things are yours, and ye are Christ's."

Question: For what end should we use arguments with God in prayer?

Answer: Not to prevail with him to grant what he does not see fit for us; but to quicken our own faith, and encourage our hope, to expect the good things of the promise which we want, in his own time and way, Dan. 9:18.

Question: Why should we essay in our prayers to praise him?

Answer: Because "praise glorifies God," Psalm 50:23, and engages him to hear our prayers, Psalm 67:5, 6.

Question: What way should we praise him in our prayers?

Answer: By ascribing kingdom, power, and glory to him.

Question: What is meant by kingdom, power, and glory?

Answer: "Eternal sovereignty, omnipotency, and glorious excellency," as appertaining "to God alone," 1 Chron. 29:10-14.208

Question: What kingdom do we ascribe to God as his?

Answer: The kingdom of nature, as God Creator; and the kingdom of grace, as God Redeemer.

Question: What encouragement may we take in prayer, from the kingdoms both of nature and grace being his?

Answer: That we shall want nothing that is good for us, either as we are his creatures, Psalm 145:16, or his children, Matt. 7:11.

Question: Why do we ascribe power to God, as well as kingdom?

Answer: Because, without power, his sovereignty could not be maintained, or his kingdom managed, Psalm 66:3, 7.

Question: What encouragement may we take in prayer, from the power being his?

Answer: That no difficulty whatever shall hinder the accomplishment of the promise, Rom. 4:21.

Question: What do we mean by ascribing glory to him?

Answer: We thus acknowledge, that he is possessed of all those excellencies, which render him glorious in the eyes of men and angels; and that the praise and honour of every thing that is great and excellent, or has a tendency to raise our esteem and admiration, is due to him; Psalm 78:4.

Question: What encouragement may we take in prayer, from the glory being his?

Answer: That the accomplishment of his glorious purposes, and performance of his gracious promises, will bring in a revenue of glory and praise to him, Psalm 45:17.

Question: How long will the kingdom, power, and glory be his?

Answer: For ever, without intermission through eternity. Ex. 15:18.

Question: What is the difference, in this respect, between God and all earthly kings and potentates whatsoever?

Answer: Their kingdom, power, and glory, are only of a short duration, Psalm 82:6, 7; whereas the God with whom we have to do changes not, but is ever the same, James 1:17.

Question: Why do we say Amen in our prayers?

Answer: We should do it in testimony of our desire, and assurance to be heard.

Question: How may we know we say Amen in testimony of our desire?

Answer: When "by faith we are imboldened to plead with God, that he would - fulfil our requests, 2 Chron. 20:6, 11."209

Question: What does the word signify, when we say it in testimony of our desire?

Answer: In this view it properly signifies, so be it, or so let it be.

Question: When do we say Amen in testimony of our assurance to be heard?

Answer: When "by faith we are imboldened - quietly to rely upon him that he will fulfil our requests, 2 Chron. 14:11."210

Question: What does the word signify, when we say it in testimony of our assurance to be heard?

Answer: In this sense it denotes, so it is; or, so it shall be.

Question: In which of these views is the word, Amen, to be understood in the conclusion of this prayer?

Answer: It is to be understood as signifying both; namely, as including a testimony of our desire, and likewise an assurance of being heard.

Question: How does this appear?

Answer: Because there cannot be a desire of any promised blessing in faith, but there must be some measure of assurance that it will be granted in God's time and order, Psalm 10:17.


Question: What is the chief and highest end of man?

Answer: Man's chief and highest end is to glorify God, and fully to enjoy him forever.

Man's chief and highest end is to glorify God,[1] and fully to enjoy him forever.[2]


Question: How doth it appear that there is a God?

Answer: The very light of nature in man, and the works of God, declare plainly that there is a God; but his word and Spirit only do sufficiently and effectually reveal him unto men for their salvation.

The very light of nature in man, and the works of God, declare plainly that there is a God;[1] but his word and Spirit only do sufficiently and effectually reveal him unto men for their salvation.[2]


Question: What is the word of God?

Answer: The holy scriptures of the Old and New Testaments are the word of God, the only rule of faith and obedience.

The holy scriptures of the Old and New Testaments are the word of God,[1] the only rule of faith and obedience.[2]


Question: How doth it appear that the scriptures are the word of God?

Answer: The scriptures manifest themselves to be the word of God, by their majesty  and purity; by the consent of all the parts, and the scope of the whole, which is to give all glory to God; by their light and power to convince and convert sinners, to comfort and build up believers unto salvation: but the Spirit of God bearing witness by and with the scriptures in the heart of man, is alone able fully to persuade it that they are the very word of God.

The scriptures manifest themselves to be the word of God, by their majesty [1] and purity;[2] by the consent of all the parts,[3] and the scope of the whole, which is to give all glory to God;[4] by their light and power to convince and convert sinners, to comfort and build up believers unto salvation:[5] but the Spirit of God bearing witness by and with the scriptures in the heart of man, is alone able fully to persuade it that they are the very word of God.[6]


Question: What do the scriptures principally teach?

Answer: The scriptures principally teach, what man is to believe concerning God, and what duty God requires of man.

The scriptures principally teach, what man is to believe concerning God, and what duty God requires of man.[1]


Question: What do the scriptures make known of God?

Answer: The scriptures make known what God is, the persons in the Godhead, his decrees, and the execution of his decrees.

The scriptures make known what God is,[1] the persons in the Godhead,[2] his decrees,[3] and the execution of his decrees.[4]


Question: What is God?

Answer: God is a Spirit, in and of himself infinite in being, glory, blessedness, and perfection; all-sufficient, eternal, unchangeable, incomprehensible, everywhere present, almighty, knowing all things, most wise, most holy, most just, most merciful and gracious, long-suffering, and abundant in goodness and truth.

God is a Spirit,[1] in and of himself infinite in being,[2] glory,[3] blessedness,[4] and perfection;[5] all-sufficient,[6] eternal,[7] unchangeable,[8] incomprehensible,[9] everywhere present,[10] almighty,[11] knowing all things,[12] most wise,[13] most holy,[14] most just,[15] most merciful and gracious, long-suffering, and abundant in goodness and truth.[16]


Question: Are there more Gods than one?

Answer: There is but one only, the living and true God.

There is but one only, the living and true God.[1]


Question: How many persons are there in the Godhead?

Answer: There be three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties.

There be three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties.[1]


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

Answer: It is proper to the Father to beget the Son, and to the Son to be begotten of the Father, and to the Holy Ghost to proceed from the Father and the Son from all eternity.

It is proper to the Father to beget the Son,[1] and to the Son to be begotten of the Father,[2] and to the Holy Ghost to proceed from the Father and the Son from all eternity.[3]


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

Answer: The scriptures manifest that the Son and the Holy Ghost are God equal with the Father, ascribing unto them such names, attributes, works, and worship, as are proper to God only.

The scriptures manifest that the Son and the Holy Ghost are God equal with the Father, ascribing unto them such names,[1] attributes,[2] works,[3] and worship,[4] as are proper to God only.


Question: What are the decrees of God?

Answer: God's decrees are the wise, free, and holy acts of the counsel of his will, whereby, from all eternity, he hath, for his own glory, unchangeably foreordained: Whatsoever comes to pass in time, especially concerning angels and men.

God's decrees are the wise, free, and holy acts of the counsel of his will,[1] whereby, from all eternity, he hath, for his own glory, unchangeably foreordained: Whatsoever comes to pass in time,[2] especially concerning angels and men.


Question: What hath God especially decreed concerning angels and men?

Answer: God, by an eternal and immutable decree, out of his mere love, for the praise of his glorious grace, to be manifested in due time, hath elected some angels to glory; and in Christ hath chosen some men to eternal life, and the means thereof: and also, according to his sovereign power, and the unsearchable counsel of his own will (whereby he extendeth or withholdeth favor as he pleases), hath passed by and foreordained the rest to dishonor and wrath, to be for their sin inflicted, to the praise of the glory of his justice.

God, by an eternal and immutable decree, out of his mere love, for the praise of his glorious grace, to be manifested in due time, hath elected some angels to glory;[1] and in Christ hath chosen some men to eternal life, and the means thereof:[2] and also, according to his sovereign power, and the unsearchable counsel of his own will (whereby he extendeth or withholdeth favor as he pleases), hath passed by and foreordained the rest to dishonor and wrath, to be for their sin inflicted, to the praise of the glory of his justice.[3]


Question: How doth God execute his decrees?

Answer: God executeth his decrees in the works of creation and providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will.

God executeth his decrees in the works of creation and providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will.[1]


Question: What is the work of creation?

Answer: The work of creation is that wherein God did in the beginning, by the word of his power, make of nothing the world, and all things therein, for himself, within the space of six days, and all very good.

The work of creation is that wherein God did in the beginning, by the word of his power, make of nothing the world, and all things therein, for himself, within the space of six days, and all very good.[1]


Question: How did God create angels?

Answer: God created all the angels spirits, immortal, holy, excelling in knowledge, mighty in power, to execute his commandments, and to praise his name, yet subject to change.

God created all the angels[1] spirits,[2] immortal,[3] holy,[4] excelling in knowledge,[5] mighty in power,[6] to execute his commandments, and to praise his name,[7] yet subject to change.[8]


Question: How did God create man?

Answer: After God had made all other creatures, he created man male and female; formed the body of the man of the dust of the ground, and the woman of the rib of the man, endued them with living, reasonable, and immortal souls; made them after his own image, in knowledge, righteousness,and holiness; having the law of God written in their hearts, and power to fulfil it, and dominion over the creatures; yet subject to fall.

After God had made all other creatures, he created man male and female;[1] formed the body of the man of the dust of the ground,[2] and the woman of the rib of the man,[3] endued them with living, reasonable, and immortal souls;[4] made them after his own image,[5] in knowledge,[6] righteousness,and holiness;[7] having the law of God written in their hearts,[8] and power to fulfil it,[9] and dominion over the creatures;[10] yet subject to fall.[11]


Question: What are God's works of providence?

Answer: God's works of providence are his most holy, wise, and powerful preserving  and governing  all his creatures; ordering them, and all their actions, to his own glory.

God's works of providence are his most holy,[1] wise,[2] and powerful preserving [3] and governing [4] all his creatures; ordering them, and all their actions,[5] to his own glory.[6]


Question: What is God's providence towards the angels?

Answer: God by his providence permitted some of the angels, wilfully and irrecoverably, to fall into sin and damnation, limiting and ordering that, and all their sins, to his own glory; and established the rest in holiness and happiness; employing them all, at his pleasure, in the administrations of his power, mercy, and justice.

God by his providence permitted some of the angels, wilfully and irrecoverably, to fall into sin and damnation,[1] limiting and ordering that, and all their sins, to his own glory;[2] and established the rest in holiness and happiness;[3] employing them all,[4] at his pleasure, in the administrations of his power, mercy, and justice.[5]


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

Answer: The providence of God toward man in the estate in which he was created, was the placing him in paradise, appointing him to dress it, giving him liberty to eat of the fruit of the earth; putting the creatures under his dominion, and ordaining marriage for his help; affording him communion with himself; instituting the sabbath; entering into a covenant of life with him, upon condition of personal, perfect, and perpetual obedience, of which the tree of life was a pledge; and forbidding to eat of the tree of the knowledge of good and evil, upon the pain of death.

The providence of God toward man in the estate in which he was created, was the placing him in paradise, appointing him to dress it, giving him liberty to eat of the fruit of the earth;[1] putting the creatures under his dominion,[2] and ordaining marriage for his help;[3] affording him communion with himself;[4] instituting the sabbath;[5] entering into a covenant of life with him, upon condition of personal, perfect, and perpetual obedience,[6] of which the tree of life was a pledge;[7] and forbidding to eat of the tree of the knowledge of good and evil, upon the pain of death.[8]


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

Answer: Our first parents being left to the freedom of their own will, through the temptation of Satan, transgressed the commandment of God in eating the forbidden fruit; and thereby fell from the estate of innocency wherein they were created.

Our first parents being left to the freedom of their own will, through the temptation of Satan, transgressed the commandment of God in eating the forbidden fruit; and thereby fell from the estate of innocency wherein they were created.[1]


Question: Did all mankind fall in that first transgression ?

Answer: The covenant being made with Adam as a public person, not for himself only, but for his posterity, all mankind descending from him by ordinary generation, sinned in him, and fell with him in that first transgression.

The covenant being made with Adam as a public person, not for himself only, but for his posterity, all mankind descending from him by ordinary generation,[1] sinned in him, and fell with him in that first transgression.[2]


Question: Into what estate did the fall bring mankind?

Answer: The fall brought mankind into an estate of sin and misery.

The fall brought mankind into an estate of sin and misery.[1]


Question: What is sin?

Answer: Sin is any want of conformity unto, or transgression of, any law of God, given as a rule to the reasonable creature.

Sin is any want of conformity unto, or transgression of, any law of God, given as a rule to the reasonable creature.[1]


Question: Wherein consists the sinfulness of that estate whereinto man fell?

Answer: The sinfulness of that estate whereinto man fell, consisteth in the guilt of Adam's first sin, the want of that righteousness wherein he was created, and the corruption of his nature, whereby he is utterly indisposed, disabled, and made opposite unto all that is spiritually good, and wholly inclined to all evil, and that continually; which is commonly called Original Sin, and from which do proceed all actual transgressions.

The sinfulness of that estate whereinto man fell, consisteth in the guilt of Adam's first sin,[1] the want of that righteousness wherein he was created, and the corruption of his nature, whereby he is utterly indisposed, disabled, and made opposite unto all that is spiritually good, and wholly inclined to all evil, and that continually;[2] which is commonly called Original Sin, and from which do proceed all actual transgressions.[3]


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

Answer: Original sin is conveyed from our first parents unto their posterity by natural generation, so as all that proceed from them in that way are conceived and born in sin.

Original sin is conveyed from our first parents unto their posterity by natural generation, so as all that proceed from them in that way are conceived and born in sin.[1]


Question: What misery did the fall bring upon mankind?

Answer: The fall brought upon mankind the loss of communion with God, his displeasure and curse; so as we are by nature children of wrath, bond slaves to Satan, and justly liable to all punishments in this world, and that which is to come.

The fall brought upon mankind the loss of communion with God,[1] his displeasure and curse; so as we are by nature children of wrath,[2] bond slaves to Satan,[3] and justly liable to all punishments in this world, and that which is to come.[4]


Question: What are the punishments of sin in this world?

Answer: The punishments of sin in this world are either inward, as blindness of mind, a reprobate sense, strong delusions, hardness of heart, horror of conscience, and vile affections; or outward, as the curse of God upon the creatures for our sakes, and all other evils that befall us in our bodies, names, estates, relations, and employments; together with death itself.

The punishments of sin in this world are either inward, as blindness of mind,[1] a reprobate sense,[2] strong delusions,[3] hardness of heart,[4] horror of conscience,[5] and vile affections;[6] or outward, as the curse of God upon the creatures for our sakes,[7] and all other evils that befall us in our bodies, names, estates, relations, and employments;[8] together with death itself.[9]


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

Answer: The punishments of sin in the world to come, are everlasting separation from the comfortable presence of God, and most grievous torments in soul and body, without intermission, in hell fire forever.

The punishments of sin in the world to come, are everlasting separation from the comfortable presence of God, and most grievous torments in soul and body, without intermission, in hell fire forever.[1]


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

Answer: God doth not leave all men to perish in the estate of sin and misery, into which they fell by the breach of the first covenant, commonly called the Covenant of Works; but of his mere love and mercy delivereth his elect out of it, and bringeth them into an estate of salvation by the second covenant, commonly called the Covenant of Grace.

God doth not leave all men to perish in the estate of sin and misery,[1] into which they fell by the breach of the first covenant, commonly called the Covenant of Works;[2] but of his mere love and mercy delivereth his elect out of it, and bringeth them into an estate of salvation by the second covenant, commonly called the Covenant of Grace.[3]


Question: With whom was the covenant of grace made?

Answer: The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed.

The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed.[1]


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

Answer: The grace of God is manifested in the second covenant, in that he freely provideth and offereth to sinners a Mediator, and life and salvation by him; and requiring faith as the condition to interest them in him, promiseth and giveth his Holy Spirit  to all his elect, to work in them that faith, with all other saving graces; and to enable them unto all holy obedience, as the evidence of the truth of their faith  and thankfulness to God, and as the way which he hath appointed them to salvation.

The grace of God is manifested in the second covenant, in that he freely provideth and offereth to sinners a Mediator,[1] and life and salvation by him;[2] and requiring faith as the condition to interest them in him, promiseth and giveth his Holy Spirit [3] to all his elect, to work in them that faith,[4] with all other saving graces;[5] and to enable them unto all holy obedience,[5] as the evidence of the truth of their faith [6] and thankfulness to God,[7] and as the way which he hath appointed them to salvation.[8]


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

Answer: The covenant of grace was not always administered after the same manner, but the administrations of it under the Old Testament were different from those under the New.

The covenant of grace was not always administered after the same manner, but the administrations of it under the Old Testament were different from those under the New.[1]


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

Answer: The covenant of grace was administered under the Old Testament, by promises, prophecies,  sacrifices, circumcision, the passover, and other types and ordinances, which did all foresignify Christ then to come, and were for that time sufficient to build up the elect in faith in the promised Messiah, by whom they then had full remission of sin, and eternal salvation.

The covenant of grace was administered under the Old Testament, by promises,[1] prophecies, [2] sacrifices,[3] circumcision,[4] the passover,[5] and other types and ordinances, which did all foresignify Christ then to come, and were for that time sufficient to build up the elect in faith in the promised Messiah,[6] by whom they then had full remission of sin, and eternal salvation.[7]


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

Answer: Under the New Testament, when Christ the substance was exhibited, the same covenant of grace was and still is to be administered in the preaching of the word, and the administration of the sacraments of Baptism  and the Lord's Supper; in which grace and salvation are held forth in more fulness, evidence, and efficacy, to all nations.

Under the New Testament, when Christ the substance was exhibited, the same covenant of grace was and still is to be administered in the preaching of the word,[1] and the administration of the sacraments of Baptism [2] and the Lord's Supper;[3] in which grace and salvation are held forth in more fulness, evidence, and efficacy, to all nations.[4]


Question: Who is the Mediator of the covenant of grace?

Answer: The only Mediator of the covenant of grace is the Lord Jesus Christ, who, being the eternal Son of God, of one substance and equal with the Father, in the fulness of time became man, and so was and continues to be God and man, in two entire distinct natures, and one person, forever.

The only Mediator of the covenant of grace is the Lord Jesus Christ,[1] who, being the eternal Son of God, of one substance and equal with the Father,[2] in the fulness of time became man,[3] and so was and continues to be God and man, in two entire distinct natures, and one person, forever.[4]


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

Answer: Christ the Son of God became man, by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost in the womb of the virgin Mary, of her substance, and born of her, yet without sin.

Christ the Son of God became man, by taking to himself a true body, and a reasonable soul,[1] being conceived by the power of the Holy Ghost in the womb of the virgin Mary, of her substance, and born of her,[2] yet without sin.[3]


Question: Why was it requisite that the Mediator should be God?

Answer: It was requisite that the Mediator should be God, that he might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death; give worth and efficacy to his sufferings, obedience, and intercession; and to satisfy God's justice, procure his favor, purchase a peculiar people, give his Spirit to them, conquer all their enemies, and bring them to everlasting salvation.

It was requisite that the Mediator should be God, that he might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death;[1] give worth and efficacy to his sufferings, obedience, and intercession;[2] and to satisfy God's justice,[3] procure his favor,[4] purchase a peculiar people,[5] give his Spirit to them,[6] conquer all their enemies,[7] and bring them to everlasting salvation.[8]


Question: Why was it requisite that the Mediator should be man?

Answer: It was requisite that the Mediator should be man, that he might advance our nature, perform obedience to the law, suffer and make intercession for us in our nature, have a fellow feeling of our infirmities; that we might receive the adoption of sons, and have comfort and access with boldness unto the throne of grace.

It was requisite that the Mediator should be man, that he might advance our nature,[1] perform obedience to the law,[2] suffer and make intercession for us in our nature,[3] have a fellow feeling of our infirmities;[4] that we might receive the adoption of sons,[5] and have comfort and access with boldness unto the throne of grace.[6]


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

Answer: It was requisite that the Mediator, who was to reconcile God and man, should himself be both God and man, and this in one person, that the proper works of each nature might be accepted of God for us, and relied on by us, as the works of the whole person.

It was requisite that the Mediator, who was to reconcile God and man, should himself be both God and man, and this in one person, that the proper works of each nature might be accepted of God for us, and relied on by us,[1] as the works of the whole person.[2]


Question: Why was our Mediator called Jesus?

Answer: Our Mediator was called Jesus, because he saveth his people from their sins.

Our Mediator was called Jesus, because he saveth his people from their sins.[1]


Question: Why was our Mediator called Christ?

Answer: Our Mediator was called Christ, because he was anointed with the Holy Ghost above measure; and so set apart, and fully furnished with all authority and ability, to execute the offices of prophet, priest, and king of his church, in the estate both of his humiliation and exaltation.

Our Mediator was called Christ, because he was anointed with the Holy Ghost above measure;[1] and so set apart, and fully furnished with all authority and ability,[2] to execute the offices of prophet,[3] priest,[4] and king of his church,[5] in the estate both of his humiliation and exaltation.


Question: How doth Christ execute the office of a prophet?

Answer: Christ executeth the office of a prophet, in his revealing to the church, in all ages, by his Spirit and word, in divers ways of administration, the whole will of God, in all things concerning their edification and salvation.

Christ executeth the office of a prophet, in his revealing to the church,[1] in all ages, by his Spirit and word,[2] in divers ways of administration,[3] the whole will of God,[4] in all things concerning their edification and salvation.[5]


Question: How doth Christ execute the office of a priest?

Answer: Christ executeth the office of a priest, in his once offering himself a sacrifice without spot to God, to be a reconciliation for the sins of his people; and in making continual intercession for them.

Christ executeth the office of a priest, in his once offering himself a sacrifice without spot to God,[1] to be a reconciliation for the sins of his people;[2] and in making continual intercession for them.[3]


Question: How doth Christ execute the office of a king?

Answer: Christ executeth the office of a king, in calling out of the world a people to himself, and giving them officers, laws, and censures, by which he visibly governs them; in bestowing saving grace upon his elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for his own glory, and their good; and also in taking vengeance on the rest, who know not God, and obey not the gospel.

Christ executeth the office of a king, in calling out of the world a people to himself,[1] and giving them officers,[2] laws,[3] and censures, by which he visibly governs them;[4] in bestowing saving grace upon his elect,[5] rewarding their obedience,[6] and correcting them for their sins,[7] preserving and supporting them under all their temptations and sufferings,[8] restraining and overcoming all their enemies,[9] and powerfully ordering all things for his own glory,[10] and their good;[11] and also in taking vengeance on the rest, who know not God, and obey not the gospel.[12]


Question: What was the estate of Christ's humiliation?

Answer: The estate of Christ's humiliation was that low condition, wherein he for our sakes, emptying himself of his glory, took upon him the form of a servant, in his conception and birth, life, death, and after his death, until his resurrection.

The estate of Christ's humiliation was that low condition, wherein he for our sakes, emptying himself of his glory, took upon him the form of a servant, in his conception and birth, life, death, and after his death, until his resurrection. [1]


Question: How did Christ humble himself in his conception and birth?

Answer: Christ humbled himself in his conception and birth, in that, being from all eternity the Son of God, in the bosom of the Father, he was pleased in the fulness of time to become the son of man, made of a woman of low estate, and to be born of her; with divers circumstances of more than ordinary abasement.

Christ humbled himself in his conception and birth, in that, being from all eternity the Son of God, in the bosom of the Father, he was pleased in the fulness of time to become the son of man, made of a woman of low estate, and to be born of her; with divers circumstances of more than ordinary abasement.[1]


Question: How did Christ humble himself in his life?

Answer: Christ humbled himself in his life, by subjecting himself to the law, which he perfectly fulfilled; and by conflicting with the indignities of the world, temptations of Satan, and infirmities in his flesh, whether common to the nature of man, or particularly accompanying that his low condition.

Christ humbled himself in his life, by subjecting himself to the law,[1] which he perfectly fulfilled;[2] and by conflicting with the indignities of the world,[3] temptations of Satan,[4] and infirmities in his flesh, whether common to the nature of man, or particularly accompanying that his low condition.[5]


Question: How did Christ humble himself in his death?

Answer: Christ humbled himself in his death, in that having been betrayed by Judas, forsaken by his disciples, scorned and rejected by the world, condemned by Pilate, and tormented by his persecutors; having also conflicted with the terrors of death, and the powers of darkness, felt and borne the weight of God's wrath, he laid down his life an offering for sin, enduring the painful, shameful, and cursed death of the cross.

Christ humbled himself in his death, in that having been betrayed by Judas,[1] forsaken by his disciples,[2] scorned and rejected by the world,[3] condemned by Pilate, and tormented by his persecutors;[4] having also conflicted with the terrors of death, and the powers of darkness, felt and borne the weight of God's wrath,[5] he laid down his life an offering for sin,[6] enduring the painful, shameful, and cursed death of the cross.[7]


Question: Wherein consisted Christ's humiliation after his death?

Answer: Christ's humiliation after his death consisted in his being buried, and continuing in the state of the dead, and under the power of death till the third day; which hath been otherwise expressed in these words, he descended into hell.

Christ's humiliation after his death consisted in his being buried,[1] and continuing in the state of the dead, and under the power of death till the third day;[2] which hath been otherwise expressed in these words, he descended into hell.


Question: What was the estate of Christ's exaltation?

Answer: The estate of Christ's exaltation comprehendeth his resurrection, ascension, sitting at the right hand of the Father, and his coming again to judge the world.

The estate of Christ's exaltation comprehendeth his resurrection,[1] ascension,[2] sitting at the right hand of the Father,[3] and his coming again to judge the world.[4]


Question: How was Christ exalted in his resurrection?

Answer: Christ was exalted in his resurrection, in that, not having seen corruption in death (of which it was not possible for him to be held), and having the very same body in which he suffered, with the essential properties thereof  (but without mortality, and other common infirmities belonging to this life), really united to his soul, he rose again from the dead the third day by his own power; whereby he declared himself to be the Son of God, to have satisfied divine justice, to have vanquished death, and him that had the power of it, and to be Lord of quick and dead: all which he did as a public person, the head of his church, for their justification, quickening in grace, support against enemies, and to assure them of their resurrection from the dead at the last day.

Christ was exalted in his resurrection, in that, not having seen corruption in death (of which it was not possible for him to be held),[1] and having the very same body in which he suffered, with the essential properties thereof [2] (but without mortality, and other common infirmities belonging to this life), really united to his soul,[3] he rose again from the dead the third day by his own power;[4] whereby he declared himself to be the Son of God,[5] to have satisfied divine justice,[6] to have vanquished death, and him that had the power of it,[7] and to be Lord of quick and dead:[8] all which he did as a public person,[9] the head of his church,[10] for their justification,[11] quickening in grace,[12] support against enemies,[13] and to assure them of their resurrection from the dead at the last day.[14]


Question: How was Christ exalted in his ascension?

Answer: Christ was exalted in his ascension, in that having after his resurrection often appeared unto and conversed with his apostles, speaking to them of the things pertaining to the kingdom of God, and giving them commission to preach the gospel to all nations, forty days after his resurrection, he, in our nature, and as our head, triumphing over enemies, visibly went up into the highest heavens, there to receive gifts for men, to raise up our affections thither, and to prepare a place for us, where himself is, and shall continue till his second coming at the end of the world.

Christ was exalted in his ascension, in that having after his resurrection often appeared unto and conversed with his apostles, speaking to them of the things pertaining to the kingdom of God,[1] and giving them commission to preach the gospel to all nations,[2] forty days after his resurrection, he, in our nature, and as our head,[3] triumphing over enemies,[4] visibly went up into the highest heavens, there to receive gifts for men,[5] to raise up our affections thither,[6] and to prepare a place for us,[7] where himself is, and shall continue till his second coming at the end of the world.[8]


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

Answer: Christ is exalted in his sitting at the right hand of God, in that as God-man he is advanced to the highest favor with God the Father, with all fulness of joy, glory, and power over all things in heaven and earth; and doth gather and defend his church, and subdue their enemies; furnisheth his ministers and people with gifts and graces, and maketh intercession for them.

Christ is exalted in his sitting at the right hand of God, in that as God-man he is advanced to the highest favor with God the Father,[1] with all fulness of joy,[2] glory,[3] and power over all things in heaven and earth;[4] and doth gather and defend his church, and subdue their enemies; furnisheth his ministers and people with gifts and graces,[5] and maketh intercession for them.[6]


Question: How doth Christ make intercession?

Answer: Christ maketh intercession, by his appearing in our nature continually before the Father in heaven, in the merit of his obedience and sacrifice on earth, declaring his will to have it applied to all believers; answering all accusations against them, and procuring for them quiet of conscience, notwithstanding daily failings, access with boldness to the throne of grace, and acceptance of their persons  and services.

Christ maketh intercession, by his appearing in our nature continually before the Father in heaven,[1] in the merit of his obedience and sacrifice on earth,[2] declaring his will to have it applied to all believers;[3] answering all accusations against them,[4] and procuring for them quiet of conscience, notwithstanding daily failings,[5] access with boldness to the throne of grace,[6] and acceptance of their persons [7] and services.[8]


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

Answer: Christ is to be exalted in his coming again to judge the world, in that he, who was unjustly judged and condemned by wicked men, shall come again at the last day in great power, and in the full manifestation of his own glory, and of his Father's, with all his holy angels, with a shout, with the voice of the archangel, and with the trumpet of God, to judge the world in righteousness.

Christ is to be exalted in his coming again to judge the world, in that he, who was unjustly judged and condemned by wicked men,[1] shall come again at the last day in great power,[2] and in the full manifestation of his own glory, and of his Father's, with all his holy angels,[3] with a shout, with the voice of the archangel, and with the trumpet of God,[4] to judge the world in righteousness.[5]


Question: What benefits hath Christ procured by his mediation?

Answer: Christ, by his mediation, hath procured redemption, with all other benefits of the covenant of grace.

Christ, by his mediation, hath procured redemption,[1] with all other benefits of the covenant of grace.[2]


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

Answer: We are made partakers of the benefits which Christ hath procured, by the application of them unto us, which is the work especially of God the Holy Ghost.

We are made partakers of the benefits which Christ hath procured,[1] by the application of them unto us, which is the work especially of God the Holy Ghost.[2]


Question: Who are made partakers of redemption through Christ?

Answer: Redemption is certainly applied, and effectually communicated, to all those for whom Christ hath purchased it; who are in time by the Holy Ghost enabled to believe in Christ according to the gospel.

Redemption is certainly applied, and effectually communicated, to all those for whom Christ hath purchased it;[1] who are in time by the Holy Ghost enabled to believe in Christ according to the gospel.[2]


Question: Can they who have never heard the gospel, and so know not Jesus Christ, nor believe in him, be saved by their living according to the light of nature?

Answer: They who, having never heard the gospel, know not Jesus Christ, and believe not in him, cannot be saved, be they never so diligent to frame their lives according to the light of nature, or the laws of that religion which they profess; neither is there salvation in any other, but in Christ alone, who is the Savior only of his body the church.

They who, having never heard the gospel,[1] know not Jesus Christ,[2] and believe not in him, cannot be saved,[3] be they never so diligent to frame their lives according to the light of nature,[4] or the laws of that religion which they profess;[5] neither is there salvation in any other, but in Christ alone,[6] who is the Savior only of his body the church.[7]


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

Answer: All that hear the gospel, and live in the visible church, are not saved; but they only who are true members of the church invisible.

All that hear the gospel, and live in the visible church, are not saved; but they only who are true members of the church invisible.[1]


Question: What is the visible church?

Answer: The visible church is a society made up of all such as in all ages and places of the world do profess the true religion, and of their children.

The visible church is a society made up of all such as in all ages and places of the world do profess the true religion,[1] and of their children.[2]


Question: What are the special privileges of the visible church?

Answer: The visible church hath the privilege of being under God's special care and government; of being protected and preserved in all ages, not withstanding the opposition of all enemies; and of enjoying the communion of saints, the ordinary means of salvation, and offers of grace by Christ to all the members of it in the ministry of the gospel, testifying, that whosoever believes in him shall be saved, and excluding none that will come unto him.

The visible church hath the privilege of being under God's special care and government;[1] of being protected and preserved in all ages, not withstanding the opposition of all enemies;[2] and of enjoying the communion of saints, the ordinary means of salvation,[3] and offers of grace by Christ to all the members of it in the ministry of the gospel, testifying, that whosoever believes in him shall be saved,[4] and excluding none that will come unto him.[5]


Question: What is the invisible church?

Answer: The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head.

The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head.[1]


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

Answer: The members of the invisible church by Christ enjoy union and communion with him in grace and glory.

The members of the invisible church by Christ enjoy union and communion with him in grace and glory.[1]


Question: What is that union which the elect have with Christ?

Answer: The union which the elect have with Christ is the work of God's grace, whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband; which is done in their effectual calling.

The union which the elect have with Christ is the work of God's grace,[1] whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband;[2] which is done in their effectual calling.[3]


Question: What is effectual calling?

Answer: Effectual calling is the work of God's almighty power and grace, whereby (out of his free and special love to his elect, and from nothing in them moving him thereunto ) he doth, in his accepted time, invite and draw them to Jesus Christ, by his word and Spirit; savingly enlightening their minds, renewing and powerfully determining their wills, so as they (although in themselves dead in sin) are hereby made willing and able freely to answer his call, and to accept and embrace the grace offered and conveyed therein.

Effectual calling is the work of God's almighty power and grace,[1] whereby (out of his free and special love to his elect, and from nothing in them moving him thereunto [2]) he doth, in his accepted time, invite and draw them to Jesus Christ, by his word and Spirit;[3] savingly enlightening their minds,[4] renewing and powerfully determining their wills,[5] so as they (although in themselves dead in sin) are hereby made willing and able freely to answer his call, and to accept and embrace the grace offered and conveyed therein.[6]


Question: Are the elect only effectually called?

Answer: All the elect, and they only, are effectually called; although others may be, and often are, outwardly called by the ministry of the word, and have some common operations of the Spirit; who, for their wilful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.

All the elect, and they only, are effectually called;[1] although others may be, and often are, outwardly called by the ministry of the word,[2] and have some common operations of the Spirit;[3] who, for their wilful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.[4]


Question: What is the communion in grace which the members of the invisible church have with Christ?

Answer: The communion in grace which the members of the invisible church have with Christ, is their partaking of the virtue of his mediation, in their justification, adoption, sanctification, and whatever else, in this life, manifests their union with him.

The communion in grace which the members of the invisible church have with Christ, is their partaking of the virtue of his mediation, in their justification,[1] adoption,[2] sanctification, and whatever else, in this life, manifests their union with him.[3]


Question: What is justification?

Answer: Justification is an act of God's free grace unto sinners, in which he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight; not for any thing wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone.

Justification is an act of God's free grace unto sinners,[1] in which he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight;[2] not for any thing wrought in them, or done by them,[3] but only for the perfect obedience and full satisfaction of Christ, by God imputed to them,[4] and received by faith alone.[5]


Question: How is justification an act of God's free grace?

Answer: Although Christ, by his obedience and death, did make a proper, real, and full satisfaction to God's justice in the behalf of them that are justified; yet inasmuch as God accepteth the satisfaction from a surety, which he might have demanded of them, and did provide this surety, his own only Son, imputing his righteousness to them, and requiring nothing of them for their justification but faith, which also is his gift, their justification is to them of free grace.

Although Christ, by his obedience and death, did make a proper, real, and full satisfaction to God's justice in the behalf of them that are justified;[1] yet inasmuch as God accepteth the satisfaction from a surety, which he might have demanded of them, and did provide this surety, his own only Son,[2] imputing his righteousness to them,[3] and requiring nothing of them for their justification but faith,[4] which also is his gift,[5] their justification is to them of free grace.[6]


Question: What is justifying faith?

Answer: Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit  and word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and his righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation.

Justifying faith is a saving grace,[1] wrought in the heart of a sinner by the Spirit [2] and word of God,[3] whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition,[4] not only assenteth to the truth of the promise of the gospel,[5] but receiveth and resteth upon Christ and his righteousness, therein held forth, for pardon of sin,[6] and for the accepting and accounting of his person righteous in the sight of God for salvation.[7]


Question: How doth faith justify a sinner in the sight of God?

Answer: Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it, nor as if the grace of faith, or any act thereof, were imputed to him for his justification; but only as it is an instrument by which he receiveth and applies Christ and his righteousness.

Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it,[1] nor as if the grace of faith, or any act thereof, were imputed to him for his justification;[2] but only as it is an instrument by which he receiveth and applies Christ and his righteousness.[3]


Question: What is adoption?

Answer: Adoption is an act of the free grace of God, in and for his only Son Jesus Christ, whereby all those that are justified are received into the number of his children, have his name put upon them, the Spirit of his Son given to them, are under his fatherly care and dispensations, admitted to all the liberties and privileges of the sons of God, made heirs of all the promises, and fellow heirs with Christ in glory.

Adoption is an act of the free grace of God,[1] in and for his only Son Jesus Christ,[2] whereby all those that are justified are received into the number of his children,[3] have his name put upon them,[4] the Spirit of his Son given to them,[5] are under his fatherly care and dispensations,[6] admitted to all the liberties and privileges of the sons of God, made heirs of all the promises, and fellow heirs with Christ in glory.[7]


Question: What is sanctification?

Answer: Sanctification is a work of God's grace, whereby they whom God hath, before the foundation of the world, chosen to be holy, are in time, through the powerful operation of his Spirit  applying the death and resurrection of Christ unto them, renewed in their whole man after the image of God; having the seeds of repentance unto life, and all other saving graces, put into their hearts, and those graces so stirred up, increased, and strengthened, as that they more and more die unto sin, and rise unto newness of life.

Sanctification is a work of God's grace, whereby they whom God hath, before the foundation of the world, chosen to be holy, are in time, through the powerful operation of his Spirit [1] applying the death and resurrection of Christ unto them,[2] renewed in their whole man after the image of God;[3] having the seeds of repentance unto life, and all other saving graces, put into their hearts,[4] and those graces so stirred up, increased, and strengthened,[5] as that they more and more die unto sin, and rise unto newness of life.[6]


Question: What is repentance unto life?

Answer: Repentance unto life is a saving grace, wrought in the heart of a sinner by the Spirit  and word of God, whereby, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, and upon the apprehension of God's mercy in Christ to such as are penitent, he so grieves for  and hates his sins, as that he turns from them all to God, purposing and endeavoring constantly to walk with him in all the ways of new obedience.

Repentance unto life is a saving grace,[1] wrought in the heart of a sinner by the Spirit [2] and word of God,[3] whereby, out of the sight and sense, not only of the danger,[4] but also of the filthiness and odiousness of his sins,[5] and upon the apprehension of God's mercy in Christ to such as are penitent,[6] he so grieves for [7] and hates his sins,[8] as that he turns from them all to God,[9] purposing and endeavoring constantly to walk with him in all the ways of new obedience.[10]


Question: Wherein do justification and sanctification differ?

Answer: Although sanctification be inseparably joined with justification, yet they differ, in that God in justification imputeth the righteousness of Christ; in sanctification his Spirit infuseth grace, and enableth to the exercise thereof; in the former, sin is pardoned; in the other, it is subdued: the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation; the other is neither equal in all, nor in this life perfect in any, but growing up to perfection.

Although sanctification be inseparably joined with justification,[1] yet they differ, in that God in justification imputeth the righteousness of Christ;[2] in sanctification his Spirit infuseth grace, and enableth to the exercise thereof;[3] in the former, sin is pardoned;[4] in the other, it is subdued:[5] the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation;[6] the other is neither equal in all,[7] nor in this life perfect in any,[8] but growing up to perfection.[9]


Question: Whence ariseth the imperfection of sanctification in believers?

Answer: The imperfection of sanctification in believers ariseth from the remnants of sin abiding in every part of them, and the perpetual lustings of the flesh against the spirit; whereby they are often foiled with temptations, and fall into many sins, are hindered in all their spiritual services, and their best works are imperfect and defiled in the sight of God.

The imperfection of sanctification in believers ariseth from the remnants of sin abiding in every part of them, and the perpetual lustings of the flesh against the spirit; whereby they are often foiled with temptations, and fall into many sins,[1] are hindered in all their spiritual services,[2] and their best works are imperfect and defiled in the sight of God.[3]


Question: May not true believers, by reason of their imperfections, and the many temptations and sins they are overtaken with, fall away from the state of grace ?

Answer: True believers, by reason of the unchangeable love of God, and his decree and covenant to give them perseverance, their inseparable union with Christ, his continual intercession for them, and the Spirit and seed of God abiding in them, can neither totally nor finally fall away from the state of grace, but are kept by the power of God through faith unto salvation.

True believers, by reason of the unchangeable love of God,[1] and his decree and covenant to give them perseverance,[2] their inseparable union with Christ,[3] his continual intercession for them,[4] and the Spirit and seed of God abiding in them,[5] can neither totally nor finally fall away from the state of grace,[6] but are kept by the power of God through faith unto salvation.[7]


Question: Can true believers be infallibly assured that they are in the estate of grace, and that they shall persevere therein unto salvation?

Answer: Such as truly believe in Christ, and endeavor to walk in all good conscience before him, may, without extraordinary revelation, by faith grounded upon the truth of God's promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits that they are the children of God, be infallibly assured that they are in the estate of grace, and shall persevere therein unto salvation.

Such as truly believe in Christ, and endeavor to walk in all good conscience before him,[1] may, without extraordinary revelation, by faith grounded upon the truth of God's promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made,[2] and bearing witness with their spirits that they are the children of God,[3] be infallibly assured that they are in the estate of grace, and shall persevere therein unto salvation.[4]


Question: Are all true believers at all times assured of their present being in the estate of grace, and that they shall be saved?

Answer: Assurance of grace and salvation not being of the essence of faith, true believers may wait long before they obtain it; and, after the enjoyment thereof, may have it weakened and intermitted, through manifold distempers, sins, temptations, and desertions; yet are they never left without such a presence and support of the Spirit of God as keeps them from sinking into utter despair.

Assurance of grace and salvation not being of the essence of faith,[1] true believers may wait long before they obtain it;[2] and, after the enjoyment thereof, may have it weakened and intermitted, through manifold distempers, sins, temptations, and desertions;[3] yet are they never left without such a presence and support of the Spirit of God as keeps them from sinking into utter despair.[4]


Question: What is the communion in glory which the members of the invisible church have with Christ?

Answer: The communion in glory which the members of the invisible church have with Christ, is in this life, immediately after death, and at last perfected at the resurrection and day of judgment.

The communion in glory which the members of the invisible church have with Christ, is in this life,[1] immediately after death,[2] and at last perfected at the resurrection and day of judgment.[3]


Question: What is the communion in glory with Christ which the members of the invisible church enjoy in this life?

Answer: The members of the invisible church have communicated to them in this life the firstfruits of glory with Christ, as they are members of him their head, and so in him are interested in that glory which he is fully possessed of; and, as an earnest thereof, enjoy the sense of God's love, peace of conscience, joy in the Holy Ghost, and hope of glory; as, on the contrary, sense of God's revenging wrath, horror of conscience, and a fearful expectation of judgment, are to the wicked the beginning of their torments which they shall endure after death.

The members of the invisible church have communicated to them in this life the firstfruits of glory with Christ, as they are members of him their head, and so in him are interested in that glory which he is fully possessed of;[1] and, as an earnest thereof, enjoy the sense of God's love,[2] peace of conscience, joy in the Holy Ghost, and hope of glory;[3] as, on the contrary, sense of God's revenging wrath, horror of conscience, and a fearful expectation of judgment, are to the wicked the beginning of their torments which they shall endure after death.[4]


Question: Shall all men die?

Answer: Death being threatened as the wages of sin, it is appointed unto all men once to die; for that all have sinned.

Death being threatened as the wages of sin,[1] it is appointed unto all men once to die;[2] for that all have sinned.[3]


Question: Death, being the wages of sin, why are not the righteous delivered from death, seeing all their sins are forgiven in Christ?

Answer: The righteous shall be delivered from death itself at the last day, and even in death are delivered from the sting and curse of it; so that, although they die, yet it is out of God's love, to free them perfectly from sin and misery, and to make them capable of further communion with Christ in glory, which they then enter upon.

The righteous shall be delivered from death itself at the last day, and even in death are delivered from the sting and curse of it;[1] so that, although they die, yet it is out of God's love,[2] to free them perfectly from sin and misery,[3] and to make them capable of further communion with Christ in glory, which they then enter upon.[4]


Question: What is the communion in glory with Christ, which the members of the invisible church enjoy immediately after death ?

Answer: The communion in glory with Christ, which the members of the invisible church enjoy immediately after death, is, in that their souls are then made perfect in holiness, and received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies, which even in death continue united to Christ, and rest in their graves as in their beds, till at the last day they be again united to their souls. Whereas the souls of the wicked are at their death cast into hell, where they remain in torments and utter darkness, and their bodies kept in their graves, as in their prisons, till the resurrection and judgment of the great day.

The communion in glory with Christ, which the members of the invisible church enjoy immediately after death, is, in that their souls are then made perfect in holiness,[1] and received into the highest heavens,[2] where they behold the face of God in light and glory,[3] waiting for the full redemption of their bodies,[4] which even in death continue united to Christ,[5] and rest in their graves as in their beds,[6] till at the last day they be again united to their souls.[7] Whereas the souls of the wicked are at their death cast into hell, where they remain in torments and utter darkness, and their bodies kept in their graves, as in their prisons, till the resurrection and judgment of the great day.[8]


Question: What are we to believe concerning the resurrection?

Answer: We are to believe, that at the last day there shall be a general resurrection of the dead, both of the just and unjust: when they that are then found alive shall in a moment be changed; and the selfsame bodies of the dead which were laid in the grave, being then again united to their souls forever, shall be raised up by the power of Christ. The bodies of the just, by the Spirit of Christ, and by virtue of his resurrection as their head, shall be raised in power, spiritual, incorruptible, and made like to his glorious body; and the bodies of the wicked shall be raised up in dishonor by him, as an offended judge.

We are to believe, that at the last day there shall be a general resurrection of the dead, both of the just and unjust:[1] when they that are then found alive shall in a moment be changed; and the selfsame bodies of the dead which were laid in the grave, being then again united to their souls forever, shall be raised up by the power of Christ.[2] The bodies of the just, by the Spirit of Christ, and by virtue of his resurrection as their head, shall be raised in power, spiritual, incorruptible, and made like to his glorious body;[3] and the bodies of the wicked shall be raised up in dishonor by him, as an offended judge.[4]


Question: What shall immediately follow after the resurrection?

Answer: Immediately after the resurrection shall follow the general and final judgment of angels and men; the day and hour whereof no man knows, that all may watch and pray, and be ever ready for the coming of the Lord.

Immediately after the resurrection shall follow the general and final judgment of angels and men;[1] the day and hour whereof no man knows, that all may watch and pray, and be ever ready for the coming of the Lord.[2]


Question: What shall be done to the wicked at the day of judgment?

Answer: At the day of judgment, the wicked shall be set on Christ's left hand, and, upon clear evidence, and full conviction of their own consciences, shall have the fearful but just sentence of condemnation pronounced against them; and thereupon shall be cast out from the favorable presence of God, and the glorious fellowship with Christ, his saints, and all his holy angels, into hell, to be punished with unspeakable torments, both of body and soul, with the devil and his angels forever.

At the day of judgment, the wicked shall be set on Christ's left hand,[1] and, upon clear evidence, and full conviction of their own consciences,[2] shall have the fearful but just sentence of condemnation pronounced against them;[3] and thereupon shall be cast out from the favorable presence of God, and the glorious fellowship with Christ, his saints, and all his holy angels, into hell, to be punished with unspeakable torments, both of body and soul, with the devil and his angels forever.[4]


Question: What shall be done to the righteous at the day of judgment?

Answer: At the day of judgment, the righteous, being caught up to Christ in the clouds, shall be set on his right hand, and there openly acknowledged and acquitted, shall join with him in the judging of reprobate angels and men, and shall be received into heaven, where they shall be fully and forever freed from all sin and misery; filled with inconceivable joys, made perfectly holy and happy both in body and soul, in the company of innumerable saints and holy angels, but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity. And this is the perfect and full communion, which the members of the invisible church shall enjoy with Christ in glory, at the resurrection and day of judgment.

At the day of judgment, the righteous, being caught up to Christ in the clouds,[1] shall be set on his right hand, and there openly acknowledged and acquitted,[2] shall join with him in the judging of reprobate angels and men,[3] and shall be received into heaven,[4] where they shall be fully and forever freed from all sin and misery;[5] filled with inconceivable joys,[6] made perfectly holy and happy both in body and soul, in the company of innumerable saints and holy angels,[7] but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity.[8] And this is the perfect and full communion, which the members of the invisible church shall enjoy with Christ in glory, at the resurrection and day of judgment.


Question: What is the duty which God requireth of man?

Answer: The duty which God requireth of man, is obedience to his revealed will.

The duty which God requireth of man, is obedience to his revealed will.[1]


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

Answer: The rule of obedience revealed to Adam in the estate of innocence, and to all mankind in him, besides a special command not to eat of the fruit of the tree of the knowledge of good and evil, was the moral law.

The rule of obedience revealed to Adam in the estate of innocence, and to all mankind in him, besides a special command not to eat of the fruit of the tree of the knowledge of good and evil, was the moral law.[1]


Question: What is the moral law?

Answer: The moral law is the declaration of the will of God to mankind, directing and binding everyone to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul and body, and in performance of all those duties of holiness and righteousness which he oweth to God and man: promising life upon the fulfilling, and threatening death upon the breach of it.

The moral law is the declaration of the will of God to mankind, directing and binding everyone to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul and body,[1] and in performance of all those duties of holiness and righteousness which he oweth to God and man:[2] promising life upon the fulfilling, and threatening death upon the breach of it.[3]


Question: Is there any use of the moral law to man since the fall?

Answer: Although no man, since the fall, can attain to righteousness and life by the moral law; yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.

Although no man, since the fall, can attain to righteousness and life by the moral law;[1] yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.[2]


Question: Of what use is the moral law to all men?

Answer: The moral law is of use to all men, to inform them of the holy nature and will of God, and of their duty, binding them to walk accordingly; to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives; to humble them in the sense of their sin and misery, and thereby help them to a clearer sight of the need they have of Christ, and of the perfection of his obedience.

The moral law is of use to all men, to inform them of the holy nature and will of God,[1] and of their duty, binding them to walk accordingly;[2] to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives;[3] to humble them in the sense of their sin and misery,[4] and thereby help them to a clearer sight of the need they have of Christ,[5] and of the perfection of his obedience.[6]


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

Answer: The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come, and to drive them to Christ; or, upon their continuance in the estate and way of sin, to leave them inexcusable, and under the curse thereof.

The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come,[1] and to drive them to Christ;[2] or, upon their continuance in the estate and way of sin, to leave them inexcusable,[3] and under the curse thereof.[4]


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

Answer: Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified  nor condemned; yet, besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.

Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works,[1] so as thereby they are neither justified [2] nor condemned;[3] yet, besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good;[4] and thereby to provoke them to more thankfulness,[5] and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.[6]


Question: Where is the moral law summarily comprehended?

Answer: The moral law is summarily comprehended in the ten commandments, which were delivered by the voice of God upon mount Sinai, and written by him in two tables of stone; and are recorded in the twentieth chapter of Exodus. The four first commandments containing our duty to God, and the other six our duty to man.

The moral law is summarily comprehended in the ten commandments, which were delivered by the voice of God upon mount Sinai, and written by him in two tables of stone;[1] and are recorded in the twentieth chapter of Exodus. The four first commandments containing our duty to God, and the other six our duty to man.[2]


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

Answer:
For the right understanding of the ten commandments, these rules are to be observed:
1. That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.
2. That it is spiritual, and so reaches the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.
3. That one and the same thing, in divers respects, is required or forbidden in several commandments.
4. That as, where a duty is commanded, the contrary sin is forbidden; and, where a sin is forbidden, the contrary duty is commanded: so, where a promise is annexed, the contrary threatening is included; and, where a threatening is annexed, the contrary promise is included.
5. That what God forbids, is at no time to be done; What he commands, is always our duty; and yet every particular duty is not to be done at all times.
6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.
7. That what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavor that it may be avoided or performed by others, according to the duty of their places.
8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them; and to take heed of partaking with others in: What is forbidden them.

For the right understanding of the ten commandments, these rules are to be observed:
1. That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.[1]
2. That it is spiritual, and so reaches the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.[2]
3. That one and the same thing, in divers respects, is required or forbidden in several commandments.[3]
4. That as, where a duty is commanded, the contrary sin is forbidden;[4] and, where a sin is forbidden, the contrary duty is commanded:[5] so, where a promise is annexed, the contrary threatening is included;[6] and, where a threatening is annexed, the contrary promise is included.[7]
5. That what God forbids, is at no time to be done;[8] What he commands, is always our duty;[9] and yet every particular duty is not to be done at all times.[10]
6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.[11]
7. That what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavor that it may be avoided or performed by others, according to the duty of their places.[12]
8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them;[13] and to take heed of partaking with others in: What is forbidden them.[14]


Question: What special things are we to consider in the ten commandments?

Answer: We are to consider, in the ten commandments, the preface, the substance of the commandments themselves, and several reasons annexed to some of them, the more to enforce them.

We are to consider, in the ten commandments, the preface, the substance of the commandments themselves, and several reasons annexed to some of them, the more to enforce them.


Question: What is the preface to the ten commandments?

Answer: The preface to the ten commandments is contained in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Wherein God manifesteth his sovereignty, as being JEHOVAH, the eternal, immutable, and almighty God; having his being in and of himself, and giving being to all his words  and works: and that he is a God in covenant, as with Israel of old, so with all his people; who, as he brought them out of their bondage in Egypt, so he delivers us from our spiritual thraldom; and that therefore we are bound to take him for our God alone, and to keep all his commandments.

The preface to the ten commandments is contained in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.[1] Wherein God manifesteth his sovereignty, as being JEHOVAH, the eternal, immutable, and almighty God;[2] having his being in and of himself,[3] and giving being to all his words [4] and works:[5] and that he is a God in covenant, as with Israel of old, so with all his people;[6] who, as he brought them out of their bondage in Egypt, so he delivers us from our spiritual thraldom;[7] and that therefore we are bound to take him for our God alone, and to keep all his commandments.[8]


Question: What is the sum of the four commandments which contain our duty to God?

Answer: The sum of the four commandments containing our duty to God is, to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind.

The sum of the four commandments containing our duty to God is, to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind.[1]


Question: Which is the first commandment?

Answer: The first commandment is, Thou shall have no other gods before me.

The first commandment is, Thou shall have no other gods before me.[1]


Question: What are the duties required in the first commandment?

Answer: The duties required in the first commandment are, the knowing and acknowledging of God to be the only true God, and our God; and to worship and glorify him accordingly, by thinking, meditating, remembering, highly esteeming, honoring, adoring, choosing, loving, desiring, fearing of him; believing him; trusting, hoping, delighting, rejoicing in him; being zealous for him; calling upon him, giving all praise and thanks, and yielding all obedience and submission to him with the whole man; being careful in all things to please him, and sorrowful when in anything he is offended; and walking humbly with him.

The duties required in the first commandment are, the knowing and acknowledging of God to be the only true God, and our God;[1] and to worship and glorify him accordingly,[2] by thinking,[3] meditating,[4] remembering,[5] highly esteeming,[6] honoring,[7] adoring,[8] choosing,[9] loving,[10] desiring,[11] fearing of him;[12] believing him;[13] trusting,[14] hoping,[15] delighting,[16] rejoicing in him;[17] being zealous for him;[18] calling upon him, giving all praise and thanks,[19] and yielding all obedience and submission to him with the whole man;[20] being careful in all things to please him,[21] and sorrowful when in anything he is offended;[22] and walking humbly with him.[23]