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1^ SJk
EXPOSITION
OP THE
ASSEMBLY'S CATECHISM,
, WITH
Practical Inferences from eacQ (Jueslion:
AS EXHIBITED IN THE LORD S DAY EXERCISFS IN DART-
MOUTH IN THE FIRST YEAR OF
LIBERTY^ 1688.
IRrst American Htiftfotr:
KEVISED AND CORRECTED FROU SEA'ERaL LONDON iKBITVlJHB.
BY REV. JOHN FLA VEL.
PHILADELPHIA:
WILLIAM S. YOUNG,— NO. 50 N. SIXTH STREET.
1853.
lEnUxtti according to the Act of Congress, in the vear 1848,
by
WILLIAM S. YOUNG,
In the Clerk's Office of the District Court of the Eastern Dmn
trict 01 Pennsylvania.
PREFACE
TO
THE AMERICAN EDITION.
>»«
Ibe present age is characterized by a remarkable de-
gree of. activity. Strenuous efiorts are made to promote
the welfare of man, considered as an individual, social
rind religious being. This is well. It must be gratify-
ing to every friend of humanity to witness such efforts,
and where the means employed are lawful, to co-operate
in advancing the cause of benevolence, whether it has
the good of man in this world or the world to come, for
its object. He who is imbued with the spirit of the
Master, will "see^ to save that which is lost," and "go
about doing good."
It is, however, exceedingly important that scriptural
knowledge and personal experimental piety should in-
crease with the benevolent activity of the age — impor-
tant, because without these, we have no reason to expect
that this activity will be sustained or attended with last-
ing beneficial results. We can hope but little from ef-
forts that do not proceed from an enlightened under-
standing, and are not animated and controlled by a high
and holy principle.
IV PREFACE.
And is there not ground here for serious apprehen-
sion? There is much done, but have we not reason to
fear that no small share of the beneficence that distin-
guishes the present age, is the result either of a morbid
and misguided philanthropy, or of the promptings of a
blind and unsanctified zeal? May we not regard the
display which so often marks the operations of benevo-
lent societies, and the carnal and worldly motives which
are so often presented to enlist sympathy and co-opera-
tion in their behalf, as indications of an unhealthy state
of things'? We would not be considered uncharitable
and censorious, yet we cannot resist the painful convic-
tion, that there is ground for serious inquiry on this point.
Have Christians in '-'working out their own salvation"
applied themselves with the same zeal, energy, and self-
denial, as in advancing the cause of temperance, liberty,
and religion among the inebriated, enslaved, and be-
nighted of the human family? It can do no harm for
each professing Christian to bring this question before
the bar of his conscience.
-If there be an evil here, how shall it be remedied?
Shall we discourage and restrain the activity of the pre-
sent age? By no means. Let this be increased tenfold.
The woes and wants of man require it all. But let ef-
forts be employed to have it brought under the guidance
of that "wisdom and knowledge" which alone can be
the " stability of our times," — let it be animated and sanc-
tified by that love which is "of God," and wliich his
Spirit has "shed abroad in the heart." Then we may
expect, under the divine blessing, a state of things far
more desirable than the present. Instead of " reeds
shaken with the wind," we shall see "pillars" in the
temple of God; instead of "children tossed to and fro,"
we shall have "in understanding, men."
It is truly lamentable, that even among professing
PREFACE. V
Christians, there is so much indifference in relation to
the importance of having clear and settled views of di-
vine truth. How few, even among those who profess
to revere the memory of John Calvin, that are ready to
ask with him, when the principles of God's holy word
are opposed by its enemies, '^ Were nothing else involved,
is the eternal and inviolable truth of God, that truth to
which he rendered so many illustrious testimonies, in
confirming which so many holy prophets and so many
martyrs met their death, truth heralded and witnessed by
the Son of God himself, and ultimately sealed with his
blood, is truth of so little value, that it may be trampled
under foot while we look on and are silent ^"' If we open
the word of God, how frequently and impressively are
we reminded of the duty of having our souls established
in the truth. There we are informed that the great end
of the ministry is, 'Hhat we henceforth be no more chil-
dren tossed to and fro, and carried about with every wind
of doctrine." There too we see an apostle making the
stability of Christians a special subject of prayer,— that
the "God of all grace would stablish, strengthen, SET-
TLE them."
But how is this stability to be attained 1 While, as the
prayer of the apostle implies, the grace of God is neces-
sary, means on our part are not to be neglected. We must
bring the word of God before our minds, and endeavour
to have them deeply imbued with its divine principles.
We must familiarize ourselves with its heavenly doc-
trines, its precious promises, and its purifying precepts.
Thus shall we become, according to the apostle, ^-grounded
and settled in the faith," the effect of which will be to
"continue in it." If we would hold fast the profession
of our faith without wavering, we must be both grounded
and settled.
1*
VI PREFACE.
Such Christians cannot fail to be burning and shining
lights in the world. Having become acquainted with the
character of God, the relation we sustain to him and to
each other, the value of the soul and its immortal des-
tiny, they are brought under the influence of high and
holy motives, to devote themselves to the promotion of
the divine glory and the welfare of the souls and bodies
of men. Thus will there be, by the grace of God, such
a constant and increasing development of the inner man.
in the outward life, as cannot fail to commend the re-
ligion of Jesus.
There is often much religious display at the present
time, but if we compare the experiences of Christians oE
this age with those of Old or New Testament saints, oi
even with those of the sixteenth and seventeenth centu-
ries, we shall find them sadly wanting in stability, in-
tensity, and depth of feeling. This defect is the result.
in a great measure, of the religious training they receive
during the season of childhood. The mind, instead of
being stored with scriptural knowledge, is occupied with
"story books," many of which, though called religious,
create a taste for light reading which continues through
life. To gratify this taste, the press and even the pul-
pit, lend their aid to a lamentable extent. Under such
circumstances, is it not to be expected, that there would
be a falling off in experimental religion and personal
piety"?
To the correction of the evils to which we have ad-
verted, the writer is impressed with the conviction, that
the following work, with others of a similar character, is
well adapted.
The utility of catechetical forms, in the communication
of any science, is universally admitted. The advantages
of such systems are so obvious, that they are seen by the
most superficial observer; and he who has experienced
PREFACE. Vll
their beneficial results, cannot fail to be deeply impressed
with a sense of the importance tiiat is justly to be at-
tached to them. The mere fact of presenting a question,
arrests the attention, calls into vigorous exercise the
powers of the mind, and fixes the thought, when con-
ceived, upon the memory.
But the question may be asked, why add another to
the many excellent expositions of the Westminster Ca-
techism that are already in circulation? In answer to
this question, we would observe, that no one thinks of
presenting an objection of this kind to the publication of
the works of different individuals, though treating on the
same subject. The pious reader will find satisfaction in
the perusal of all. Why, then, should the objection be
brought against the publication of another work, in a
form which has been found, in all ages of the church, to
be attended with so many advantages'? Let 't be remem-
bered, too, that this is the work of John Flavel. Yes,
the last work of this eminently learned and godly servant
of Jesus Christ.* Where is the Christian, familiar with
the writings of this man, who does not love to read them,
and in reading them, does not feel himself to be con-
versing with a man of God? The name of the author,
therefore, gives it a peculiar claim to the perusal and
study of the sincere inquirer after truth.
But leaving this outof view, the following Exposition
possesses advantages, which will be found in no other
work of the kind, however excellent it may be. As a
system of didactic theology, the Exposition of Fisher and
Erskine is unequalled; but its great length deters many,
especially among the young, from reading it and impress-
* The author died after having completed his questions and an-
Bwers on the second petition in the Lord's prayer, under question
102. The other five were prepared by another hand.
VUl PREFACE.
j)ressing it upon the memory. Besides, although emi-
nently scriptural, the passages upon which the answers
are founded are not generally given in full, and, conse-
quently, its reading is attended with inconvenience and
interruption. To none of these objections, however, is
the work of Mr. Flavel liable. The questions are stated
with peculiar point, and the answers are expressed with
a remarkable degree of accuracy and clearness, each an-
swer being sustained, almost universally, by at least two
passages of scripture, quoted at length. They are di-
vided, where numerous, under heads admirably adapted
to learners, and we have, under each answer of the West-
minster Confession, an exposition of its several parts suf-
ficiently full, to give the reader a comprehensive view of
the whole answer. The chief excellence, however, of
this work is, its eminently practical character. It is only
necessary to open the book and read a page, to perceive
this to be one of its peculiar, as it certainly is and ought
to be, one of its most attractive features. Trusting that
it will be eminently useful in promoting the cause of
sound religion and morality, we present it to the Ameri-
can public. May He, whose eyes are upon the truth,
bless it to the conversion and edification of souls.
TO THE READER.
The Divine providence having une:?ipectedly
cast my lot, for a few days, in Dartmouth, where
that blessed man of God, Mr. John Flavel, did
for many years honour Christ, and was honoured
by him; I have been favoured with a sight of
that most judicious explication of the Assembly's
Catechism, which is emitted herewith.
Being desired to testify my respect to the wor-
thy author, by prefacing this excellent labour of
his with a few lines: I can truly say, (as some-
times Beza of Calvin,) now Mr. Flavel is dead,
life will be less sweet, and death less bitter to
me. My heart bleeds to look on this desolate
place, and not to see him, who, whilst living, was
the glory of it. But neither the author, nor his
writings, stand in need of the commendation of
others, much less of mine. His works, already
published, liave made his name precious in both
Englandsj and it will be so as long as the earth
shall endure.
There are some considerations which may
cause the reader to expect (and he will not find
himself disappointed therein) that which is ex-
X TO THE READER.
traordinary in this little manual; for the author's
heart was very much engaged in doing this ser-
vice for Christ, in thus feeding his lambs. And
he did himself design the publication of what is
here committed to the press; and was very desi-
rous (with a holy submission to the will of God)
to have perfected this work before his decease:
but had strange intimations that he should finish
his course before that could be done.
When he did viva voce deliver his medita-
tions, there were many enlargements, and lively
passages which are not here inserted: neverthe-
less here is as much as he thought needful for
public view, not being willing that his book
should be voluminous.
hi his last catechetical exercising concerning
hallowing the name of God ^ he was exceedingly
enlarged; but he must himself go into the king-
dom of glory, which he intended to have dis-
coursed on that petition, thy kingdom come.
He also began some meditations on the joys
of heaven; but before he had an opportunity to
express what had been in his heart, the Lord
Jesus said unto him, Enter thou into the joy
of thy Lord. And thus does it happen many
times to the eminent and holy servants of God.
Another consideration, recommending what
comes herewith, is, that it was amongst Mr. Fla-
vel's last works. The (e|oSta pvj^a-j(x) last sayings
of wise and great men have been esteemed ora-
culous; and the scripture puts an emphasis on
the last words of David, the sweet singer of Is-
rael, 2 Sam. xxiii. 1. Not that those vvere the
last words that ever David spake, only they were
written not long before his death, when he was
come near heaven.
TO THE READER. XI
So was what is now put into the reader's hand,
written by Mr. Flavel not long before his trans-
lation to the world of souls, where spirits of just
men are made perfect.
There was a more than ordinary presence of
God with him to the last; and in his last day,
not the last sermon that he preached (which was
June 21, 1691,) he did more than once surprise
his hearers with an intimation, that that might
be the last time he should speak to them in the
name of the Lord. And was not then the secret
of the Lord with him?
Dartmouth will know, and Devonshire will
know, that there has been a prophet among
them.
And now my soul bleeds to look on the dear
flock of God, which are as sheep w^ithout a shep-
herd. The Lord Jesus, the great Shepherd of the
sheej), have compassion on them, and give them
a shepherd like to his blessed servant Flavel,
who did for many years feed them with know-
ledge, and understanding.
Increase Mather.
AN
EXPOSITION
or THE
ASSEMBLY'S SHORTER CATECHISM.
OF man's chief end.
Quest. I. What is the chief end of man?
Ans. Man's chief end is to glorify God, and to
enjoy him for ever.
Q. 1. Seeing a chief supposeth an inferior end; what
is that inferior end for which man was madel
A. It was prudently, soberly, and mercifully, to go-
vern, use, and dispose of other creatures in the earth, sea
and air. over which God gave man the dominion; Gen. i.
•26, ''And God said. Let us make man in our image, after
our likeness : and let him have dominion over the fish of
the sea, and over the fowl of the air, and over the cattle,
and over all the earth, and over every creeping thing that
creepeth upon the earth." So Psalm viii. 6, "Thou
raadest him to have dominion over the works of thy
hands; thou hast put all things under his feet."
Q. 2. What then is to be thought of those men, who
being wholly intent upon inferior things, forget and ne-
glect their principal end?
A. They are dead whilst they live; 1 Tim. v. 6, "But
she that liveth in pleasure, is dead whilst she liveth:"
they have their portion in this life; Psalm xvii. 14,
''From men of the world, who have their portion in
this life,'" and their end is destruction; Phil. iii. 19,
'' Whose end is destruction."
Q. 3. How can man glorify God, seeing he is perfectly
glorious in himself?
A. Man cannot glorify God by adding any new degree
of glory to him; Job xxxv. 7, " If thou be righteous, what
givest thou him?" but by manifesting his glory with the
2 (13)
14 AN EXPOSITION OF
lips. Psalm 1. 23, ''Whoso offereth praise, glorifieth
me:" or with the life; Matt. v. 16, " Let your light so
shine before men. that they may see your good works,
and glorify your Father which is in heaven."
Q. 4. Wherein consists the enjoyment of God?
A. It consists, first, in the facial vision of him in hea-
ven. Secondly, in full conformity to him; 1 John iii. 2,
"But we know that when he shall appear, we shall be
like him, for we shall see him as he is." Thirdly-j in
that full satisfaction which results from both the former-
Psalm xvii. 15, "1 shall be satisfied when I awake with
thy likeness."
Q. 5. Can none enjoy him in heaven, who do not glo-
rify him on earth?
A. No person can scripturally expect happiness in hea-
ven without holiness on earth; Heb. xii. 14, '-'And holi-
ness, without which no man shall see the Lord." Rom.
viii. 30, "Whom he justified, them he also glorified."
Q. 6. How comes the glory and enjoyment of God to
be our chief end 1
A. He is our master, and rightful owner and bene-
factor; we receive our being and preservation from him ;
"ofhim, and through him, and (therefore) to him are all
things; to whom be glory for ever. Amen." Rom. xi. 36.
Q. 7. Do all men make God their chief end?
A. No, they do not- some make their sensual pleasure
their chief end; Phil. iii. 19, " Whose god is their belly;"
and some the world; Col. iii. 5, " Mortify therefore your
members which are upon the earth, — and covetousness
which is idolatry."
Q. 8. What are the signs of a man's making himself
his chief end 1
A. Those make themselves their chief end, who ascribe
the glory of what they have, or do, to themselves, and
not to God; Dan. iv. 30, "The king spake, and said, Is
not this great Babylon which 1 have built?" Isa. x. 13,
^' For he saith. By the strength of my hand have I done
it- and by my wisdom, for I am prudent." Hab. i. 16,
" Therefore they sacrifice to their net, and burn incense
unto their drag."
Q. 9. Why are the glorifying and enjoying of God put
together, as making up our chief end ?
A. Because no man can glorify God, that takes him
15
not for his God; and none takes him for his God, that
takes him not for his supreme good; and both these be-
ing essentially included in this idea of the chief end,
are therefore justly put together.
Q. 10. What is the first truth inferred hence?
A. That God hath dignified man above all other crea-
ttires on earth, in giving him a capacity of glorifying God
here, and of enjoying him hereafter.
Q. 11. What is the second truth inferred hence?
A. That the soul of man is not annihilated by death,
but advanced by it; Phil. i. 21, ''To die is gain;" verse
23, " Having a desire to depart, and to be with Christ,
which is far better."
Q. 12. W^hat is the third truth inferred hence?
A. That it is the duty and wisdom of every Christian
to renounce, deny, and forsake all inferior interests and
enjoyments, when they come in competition with the
glory of God, and our enjoyment of him; Luke xiv. 33,
" So likewise whosoever he be of you, that forsaketh not
all that he hath, he cannot be my disciple."
Q. 13. What is the fourth inference hence?
A. That we are to abhor and renounce all those doc-
trines and practices that debase the glory of God, and
exalt and magnify the creature.
OF THE SCRIPTURES AS OUR RULE.
Quest. II. What rule hath God given to direct us
how we may glorify and enjoy him?
Ans. The word of God which is contained in the
scriptures of the Old and New Testaments, is the
only rule to direct us how we may glorify and enjoy
him.
Q. 1. How can the scriptures be called the word of
God, seeing the things contained therein were spoken
and written by men?
A. They are truly and properly called the word of
God, because they "came not by the will of man; but
holy men of God spake as they were moved by the
Holy Ghost," 2 Pet. i. 21.
Q. 2. What are the principal arguments to persuade
us that the scriptures are of divine authority and inspi-
ration?
15 AN EXPOSITION OP
A. Three things especially convince us: First, The
holiness of the doctrine therein contained. Secondly,
Their powerful efficacy on the soul. Thirdly, The un-
controllable miracles by which they are sealed. These
things put it beyond all rational doubt that they are the
very word of God.
Q. 3. What is the holiness of the scriptures'? and hov«r
does that prove them to be God's word]
A. The holiness of the scriptures appears in two things:
first, In commanding and encouraging whatever is pure
and holy; Phil. iv. 8, ''Whatsoever things are pure."
Secondly, In forbidding all unholiness, under pain of
damnation; 1 Cor. vi. 9, '' Know ye not, that the unrigh-
teous shall not inherit ihe kingdom of God?" etc. This
shows that they came not from Satan, being contrary to
his design; nor from man, they being against his corrupt
nature; and therefore from God only.
Q. 4. What is their authority and efficacy on the soul?
and how doth that prove them divine]
A. Their authority, and efficacy on the soul, consist
in three things; first. In the power they have to search
'and discover the secrets of men; Heb. iv. 12, "The word
of God is quick and powerful, and sharper than any two-
edged sword, piercing even to the dividing asunder of
soul and spirit, and of the joints and marrow; and is a
discerner of the thoughts and intents of the heart." Se-
condly, In their converting efficacy, changing and renew-
ing the soul; Psalm xix. 7, "The law of the Lord is per-
fect, converting the soul." Thirdly, In their cheering
and restoring efficacy, when the soul is cast down under
any inward or outward trouble; Psalm xix. 8, "The sta-
tutes of the Lord are right, rejoicing the heart." No hu-
man power can do such things as these; John xvii. 17,
" Sanctify them through thy truth; thy word is truth."
Q. 5. How do miracles confirm it]
A. Because all proper miracles are wrought only by
the hand of God; John iii. 2, "And no man can do these
miracles that thou dost, except God be with him;" and
so are his seal to whatsoever he affixes them, and it con-
sists not with his truth and holiness to set it to a forgery,
Q. 6. What was the end of writing the word?
A. That the church to the end of the world might
have a sure, known, standing rule by which to try and
17
judge all things, and not be left to the uncertainty of
traditions; John v. 39, '' Search the Scriptures, for in
them ye think ye have eternal life, and they are they
which testify of me."
Q. 7. Does not the authority of the Scriptures depend
on the church, fathers, and councils'?
A. No, the Scriptures are not built on the authority of
the church, but the church on them; Eph. ii. 20, '-'And
are built on the foundation of the apostles and prophets,
Jesus Christ himself being the chief corner-stone." And
as for councils and fathers, the Scriptures are not to be
tried by them; but they by the Scriptures; Isa. viii. 20,
"To the law and to the testimony; if they speak not ac-
cording to this word, it is because there is no light in
them."
Q. 8. What may be fairly inferred from this proposi-
tion. That the Scriptures are the word of God ?
A. Three things may be hence inferred. First, The
perfection of the Scriptures, which being the only rule
given by God, must therefore be perfect. Secondly,
That it is the right of common people to read them;
John V. 39, "Search the Scriptures," Acts xvii. 11,
"These were more noble than those of Thessalonica, in
that they received the word with all readiness of mind,
and searched the Scriptures daily, whether those things
were so." Thirdly, That we owe no obedience to th©
injunctions of men, farther than they are sufficiently
warranted by the written word; Matt. xv. 9, "But in
vain do they "worship me, teaching for doctrine the com-
mandments of men."
OF FAITH AND OBEDIENCE.
Q. III. What do the Scriptures principally teach ?
A. The scriptures principally teach what man is
to believe concerning God, and what duty God re-
quires of man.
Q. 1. Why is faith joined with obedience, and put be-
fore it ?
A. Because faith is the principle whence all obe-
dience flows; and no man can perform any duty aright in
the state of unbelief; Heb. xi. 6, "But without faith it
2*
18 AN EXPOSITION OP
is impossible to please him; for he that cometh to God,
must believe that he is."
Q. 2. Can there be no saving faith where the scrip-
tures are not known and preached]
A. No; for the apostle says, Rom. x. 14, 15, <'How
then shall they call on him in whom they have not be-
lieved] and how shall they believe in him of whom they
have not heard ] and how shal.l they hear without a
preacher] and how shall they preach except they be
sent]" And verse 17, "So then, faith cometh by hear-
ing, and hearing by the word of God."
Q. 3. Are not we bound to believe what le-arned men
teach us, as points of faith, though the things they teach
be not contained in the word of God]
A. No; if the things they teach be not contained ex-
pressly, or by necessary consequence in the word of God,
we are not obliged to believe them as points of faith; Is.
viii. 20, " To the law, and to the testimony, if they speak
not according to this word, it is because there is no light
in them :" Gal. i. 8, " Though we or an angel from hea-
ven preajch any other gospel unto you, than that which
we have preached unto you, let him be accursed." And
Christ hath charged us, (Matt, xxiii. 10.) to call no man
master: "Neither be ye called master, for one is your
Master, even Christ."
Q. 4. Are there some things in scripture more excel-
lent than others; seeing it is said, the scriptures princi'
pally teach matters of faith and duty ]
A. Every part of scripture is alike pure; Prov. xxx. 5,
" Every word of God is pure," and of equal authority, but
not of equal weight; as several pieces of gold are alike
Dure, and of the same stamp, but not of equal value.
Q. 5. What may be inferred hence for use]
A. First, Hence, it is our duty to examine what we
hear, by the word ; and not receive any doctrine because
men confidently afiirm it, but because the scriptures re-
quire it: Acts xvii. 11, "These were more noble than
those of Thessalonica, in that they received the word
with all readiness of mind, and searched the scriptures
daily, whether these things were so." Secondly, That
the Christian religion is not notional, but practical; and
that an impractical faith saves no man; James ii. 20,
" Faith without works is dead.''
THE assembly's CATECHISM. 19
GOD IS A SPIRIT.
Quest. IV. What is God?
Ans. God is a spirit, infinite, eternal and un-
changeable in his being, wisdom, power, holiness,
justice, goodness and truth.
Q. 1. Can the nature of God be defined, so as men
may express properly and strictly what God is?
A. No; Job xi. 7, '-'Canst thou by searching find out
God? canst thou find out the Almighty unto perfec-
tion!"
We do then conceive most rightly of God, when we
acknowledge him to be inconceivable : and therefore one
being asked the question, what God isl answered rightly:
'•'If I fully knew that, I should be a God myself; for God
only knows his own essence."
Q. 2. How" many ways are there by which men may
know and describe the nature of God, though still with
imperfect knowledge"?
A. There are two ways of knowing God in this life.
First, By way of affirmation; affirming that of God by
way of eminence, which is excellent in the creature; as
when we affirm him to be wise, good, merciful, etc. Se-
condly, By way of negation, when we remove from God,
in our conceptions, all that is imperfect in the creature:
when we say God is immense, infinite, immutable; and
in this sense we also call him a spirit, that is, he is not
a gross corporeal substance.
Q. 3. How many sorts of spirits are there? and of
which sort is God?
A. There are two sorts of spirits, created and finite,
as angels, and the souls of men are. Secondly, uncre-
ated and infinite; and such a spirit God only is, infinitely
above all other spirits.
Q. 4. If God be a spirit, in what sense are we to un-
derstand all those scriptures which speak of the eyes of
the Lord, the ears and hand of God?
A. We are to understand them as expressions of God.
in condescension to the weakness of our understandings
even as the glory of heaven is expressed to us in scrip
ture by a city, and the royal feast. These shadows ar«
useful tp» us whilst we are in the body; but we shal
fcnow hi'* in heaven after a more perfect manner.
20 AN EXPOSITION OP
Q, 5. What may be inferred from the spiritual nature
of God]
A. Hence learn, that it is both sinful and dangerous
to frame an image or picture of God. Who can make
an image of his soul, which yet is not so perfect a spirit
as God isl And as it is sinful to attempt it, so it is im-
possible to do it; Deut. iv. 15, 16, ''Take ye therefore
good heed unto yourselves; for ye saw no manner of
similitude, on the day that the Lord spake to you in
Horeb out of the midst of the fire; lest ye corrupt your-
selves, and make you a graven image, the similitude of
any figure," etc.
Q. 6. What else may be inferred hence]
A. That our souls are the most noble and excellent
part of us, which most resembles God; and therefore our
chief regard and care should be for them, whatever be-
comes of the "vile body;" Matt. xvi. 26, "For what is
a man profited, if he gain the whole world, and lose his
own souH Or what shall a man give in exchange for
his soul?"
Q. 7. What farther truth may be inferred hence]
A. That men should beware of spiritual sins, as well
as of gross and outward sins; for there is a filthiness of
the spirit, as well as of the flesh; 2 Cor. vii. 1, " Let us
cleanse ourselves from all filthiness of the flesh and spi-
rit;" and as God sees them, so he greatly abhors them,
as sins that defile the noblest part of man, on which lie
stamped his own image.
Q. 8. What also may be inferred from hence]
A. Hence we learn, that spiritual worship is most
agreeable to his nature and will; and the more spiritual
it is, the more acceptable it will be to him; John iv. 24,
" God is a spirit, and they that worship him, must wor-
ship him in spirit and in truth." Externals in worship
are of little regard with God; as places, habits, gestures,
&c. Apply this first, To superstitious men, Isa. Ixvi.
1, 2, 3. Secondly, To children that say a prayer, but
mind not to whom, nor what they say.
OF god's infinitv.
Q. 1. What is the sense and meaning of this word
infinity ?
A. It signifies that which hath no bounds or limits.
THE assembly's CATECHISM. 21
within which it is contained, as is the case with all cre-
ated things.
Q. 2. In how many respects is God infinite'?
A. God is infinite or boundless in three respects. First,
In respect of the perfection of his nature; his wisdom,
power, and holiness, exceed all measures and limits; as
1 Sam. ii. 2, " There is none holy as the Lord,'' etc. Se-
condly, In respect of time and place; no time can mea-
sure him; Isa. Ivii. 15, "Thus saith the high and lofty
One that inhabiteth eternity;".! Kings viii. 27, ^'Behold
the heaven of heavens cannot contain thee, how much
less this house which I have built]" The heaven of
heavens contains created beings; but not the Creator.
Thirdly, In respect of his incomprehensibleness, by tht*
understanding of all creatures; Job xi. 7, " Canst thou
find out the Almighty to perfection?"
Q. 3. If God be thus infinite, and no understanding
can comprehend him, how then is it said in 1 John iii.
2, " We shall see him as he is?"
A. The meaning is not, that glorified saints compre-
hend God in their understandings; but that they have a
true apprehensive knowledge, though not a comprehen-
sive knowledge of God; and that they see him immedi-
ately, and not as we do now through a glass darkly.
Q. 4. What is the first lesson to be learnt from God's
infinity?
A. That therefore men should tremble to sin even in
secret; Psalm cxxxix. 11, "If I say, Surely the darkness
shall cover me, even the night shall be light about me.'^
Q. 5. What is the second instruction hence?
A. The second instruction is. That there is an infinite
evil in sin, objectively considered, as it is committed
against an infinite God; and therefore it deserves eternal
punishment; and no satisfaction can possibly be made
for it, but by the blood of Christ; 1 Pet. i. 18, " Foras-
much as ye know that ye were not redeemed with cor-
ruptible things, as silver and gold — but with the precious
blood of Christ."
Q. 6. What is the third instruction from God's infi-
nity?
A. The third instruction is, that those who are recon-
ciled to God in Christ, need not fear his ability to per-
form any mercy for them; for he "is able to do exceed*
22 AN EXPOSITION OP
lag abundantly above all that we can ask or think,'
Ephes. iii. 20. And those that are not reconciled, are
in a very miserable condition, having infinite power ex-
erted to punish them; 2 Thes. i. 9, "Who shall be pu-
nished with everlasting destruction from the presence of
the Lord, and from the glory of his power."
Q. 7. What is the fourth instruction from God's infi-
nity 1
A. That no place can bar the access of gracious souls
to God : they are as near in'a dungeon as when at liberty;
and that he knows their thoughts, when their tongue
cannot utter them.
OF GOD^S ETERNITY.
Q. 1. What is it to be eternal, as God is"?
A. The eternity of God is, to be without beginning,
and without end; Psalm xc. 2, '^Frora everlasting to
everlasting thou art God."
Q. 2. How does God's eternity differ from the eternity
of angels, and human souls 1
A. It differs in two respects; first, In this, that though
angels, and the souls of men shall have no end ; yet they
have had a beginning, which God had not. Secondly,
Our eternity is by gift from God, or by his appointment;
but his eternity is necessary, and from his own nature.
Q. 3. In what sense is the covenant called an everlast-
ing covenant?
A. The covenant is called an everlasting covenant, 2
Sam. xxiii. 5, because the mercies of it, conveyed to
believers, as pardon, peace, and salvation, are mercies
that shall have no end.
Q. 4. In what sense is the gospel called everlasting?
A. The gospel is called the everlasting gospel. Rev.
xiv. 6, because the effects thereof, upon the souls it sanc-
tifies, will abide in them for ever.
Q. 5. In what sense is the redemption of Christ called
eternal redemption?
A. The redemption of Christ is called eternal redemp-
tion in Heb. ix. 12, because those whom he redeems by
his blood, shall never more come into condemnation;
John V. 24, " He that heareth my word, and believeth
on him that sent me, hath everlasting life, and shall not
THE assembly's CATECHISM. (1'3
come into condemnation, but is passed from death unto
life."
Q. 6. Why is the last judgment of the world by Christ,
called eternal judgment?
A. The last judgment is called eternal judgment, not
because God judged men from eternity, or because the
day of judgment shall last to eternity; but because the
consequences of it will be everlasting joy or misery to
the souls of men; therefore it is called eternal judgment.
. Heb. vi. 2.
Q. 7. What may wicked men learn from the eternity
of God?
A. Hence wicked men may see their own misery in
the perfection of it; that they will have an eternal Enemy
to avenge himself upon them for ever, in the world to
come; 2 Thes. i. 9, " Who shall be punished with ever-
lasting destruction, from the presence of the Lord."
Q. 8. What may good men learn from it?
A. That their joy and happiness will be perfect and
ejTidless, who have the eternal God for their portion;
Psalm xvi. 11, "In thy presence is fulness of joy , at
thy right hand are pleasures for evermore."
Q. 9. What may all men, good and bad, learn from it?
A. All men may learn three things from the eternity
of God; First, That their life is a thing of naught com-
pared with God; Psalm xxxix. 5, "Mine age is as no-
thing before thee;" Secondly, That sins, or duties, long
since committed, or performed, are all present before
God; Thirdly, That God can never want opportunity to
do his work, and carry on his designs in the world. All
time is in the hand of the eternal God; Rev. xii. 12, "'The
devil is come down unto you, having great wrath, be-
cause he knoweth that he hath but a short time."
OF god's unchangeableness.
Quest. 1. What scriptures plainly assert this attribute?
Ans. Exod. iii. 14, " And God said unto Moses, I AM
that I AM." Dan. vi. 26, " For he is the living God
and steadfast for ever;" Jam. i. 17, "With whom" is no
variableness, neither shadow of turning."
Q. 2. Whence does God's immutability flow ?
A. The immutability of God flows from the perfectioq
24 AN EXPOSITION OP
of his nature^ to which nothing- can be added, and from
which rjothing can be taiien away. If any thing could
be added to make him better than he is; or if any thing
could be taken away, to make him less good than he is,
then he were not the chief good, and, consequentlyj not
God.
Q. 3. By what other argument prove you his immu'
tability'?
A. I prove it from the eternity of God. If God be
eternal, he must be immutable: for if he change by ad-
dition of something to him he had not before, then there
is something in God which he had not from eternity :
And if he change by diminution, then there was some-
thing in God from eternity, which now is not; but from
everlasting to everlasting he is the same God, and there-
fore changeth not.
Q. 4. But it is said, God repents, and repentance is a
change: how then is he unchangeable, and yet repents?
A. In those phrases God speaks to us, as we must
speak of, and to him; not properly, but after the manner
of men ; and ii only denotes a change in his outward pro-
vidence, not in his nature.
Q. 5. But how could God become man^ and yet no
change be made on him?
A. There is a twofold change; one active, made by
God, which we admit: he made a change upon our nature
by uniting it to Christ; but a passive change made upon
God, we deny. The nature of man was made more ex-
cellent, but the divine nature was still the same.
Q. 6. What is the first instruction from God's immu-
tability 1
A. That those that are most unchangeable in holiness,
are most like God : " Let him that is holy, be holy still."
Q. 7. What is the second instruction from hence?
A. That the happiness of God's people is firm, and
sure, being still upon the word of an unchangeable God;
Mai. iii. 6, " For I am the Lord; I change not; therefore
ye sons of .Jacob are not consumed," Heb. vi. 18.
Q. P. What is the third instruction from* this attribute''
A. That the hopes of all wicked men are vain, being
built upon a presumption that God will not deal with
them as he has threatened he will do.
» Q. 9. What is the last instruction from God's immu-
tability?
THE assembly's CATECHISM. 25
A. That Christians may take as much encourao^ement
now from the nature, word, and providence of God, as
the saints in any former generation did. or might doj for
he is the same now he was then.
OF god's wisdom.
Q. 1. How manifold is the wisdom of Godl
A. There is a personal and essential wisdom of God;
the personal wisdom is the Son of God; 1 Cor. i. 24,
"Christ the power of God, and the wisdom of God;"
Col. ii. 3, •' In whom are hid all the treasures of wisdom
and knowledo^e." The essential wisdom of God is the
essence of God; of which this question speaks.
Q. 2. What is the essential wisdom of God]
A. The essential wisdom of God is his most exact and
perfect knowledge of himself and all his creatures, and
his ordering and disposing them in the most convenient
manner, to the glory of his own name; Ephes. i. 11.
" According to the purpose of him who worketh all
things after the counsel of his own will."
Q. 3. What is the first property of God's wisdom?
A. The first property is, he is only wise; Rom. xvi.
27, '-To God, only wise, be glory:" and whatever
wisdom is in angels or men, is all derived and borrowed
from God, but his from none; Isaiah xl. 14, ''With
whom took he counsel"? aad who instructed him, and
taught him in the path of judgment, and taught him
knowledge, and showed to him the way of understand-
iagl"
Q. 4. What is the second property of God's wisdom?
A. The second property is, that he is incomprehen-
sible in his wisdom; Rom. xi. 33, 34, '' O the depth of
the riches both of the wisdom and knowledge of God,'^ etc.
Q. 5. What is the third property of the wisdom of
God?
A. The third property is, that he is perfectly wise,
which no creatures, no, not the very angels in heaven
are; Job iv. 18, '-'And his angels he chargeth with folly."
Q. 6. What is the most glorious and eminent disco-
very of the wisdom of God?
A. The most glorious display of the wisdotn of God
was in the work of our redemption by Jesus Christ; Col.
3
26 AN EXPOSITION OF
ii. 3, '■ In whom are hid all the treasures of wisdom an»l
knowledge;" 1 Cor. i. 24, " Christ the wisdom of God.''
Q. 7. What is the first instruction from God's wis-
dom]
A. The first instruction is, that God is a fit object of
our trust, dependence, and resignation; Isa. xxx. 18,
"And therefore will the Lord wait, that he may be gra-
cious unto you; and therefore w^ill he be exalted, that he
may have mercy upon you; for the Lord is a God of
judgment; blessed are all they that wait for him."
Q. 8. What is the second instruction hence?
A. The second instruction is, that it is a dangerous
arrogancy in the creature, either to prescribe unto God,
and direct his maker; Job xxi. 22," Shall any teach God
knowledge, seeing he judgeth those that are high?" Or
to quarrel with his providences, as not so fit and conve-
nient as they should be; Job xl. 2, "Shall he that con-
tendeth with the Almighty instruct him? He that re-
proveth God, let him answer it."
Q. 9. What is the third instruction from it?
A. That the people of God have much reason to quiet,
and encourage themselves, when crafty and subtle ene-
mies surround them; " For the foolishness of God is wiser
than men," 1 Cor. i. 25.
Q. 10. What is the fourth instruction from God's
wisdom?
A. The fourth instruction is. That the true way to
wisdom, is to be sensible of our own folly; 1 Cor. iii.
18, "If any man among you seemeth to be wise in this
world, let him become a fool, that he may be wise."
And to apply ourselves by prayer to God, the foundation
of it, James i. 5, "If any man lack wisdom, let him ask
of God."
Q. 11. What is the last instruction from God's wis-
dom?
A. That the study of Christ, and of the scriptures, is
to be preferred to all other studies in the world; Col. ii.
3, "In whom are hid all the treasures of wisdom and
knowledge." And the scriptures contain all that wisdom
which is for our salvation; 1 Cor. ii. 7, " But we speak
the wisdom of God in a mystery, even the hidden wisdom
which God ordair.od before the world, unto our glory."
27
OF GOD S POWER.
Q. 1. What is the power of God ?
A. An essential property of his nature, whereby he
Ran do all things that he pleases to have done; .ler.
.xxxii. 17, '• Ah, Lord God, behold thou hast made the
heavens and the earth by thy great power, and stretched
out arm; and there is nothing too hard for thee."
Q. 2. What evidence have we before our eyes of the
almighty power of God ?
A. It appears in the creation of the world ; Rom. i. 20,
'■ For the invisible things of him from the creation of the
world are clearly seen, being understood by the things
that are made, even his eternal powder and godhead.''
And its sustentation; Heb. i. 3, "W^ho upholdeth all
things by the word of his power."
Q. 3. Did God's power ever act its utmost]
A. No; he can do more than ever he did, or ever will
do; Matt. iii. 9, " God is able of these stones to raise up
children unto Abraham;" Matt, xxvi. 53.
Q. 4. Are there not some things which God cannot dol
A. Yes, there are; but they are such things as are in-
consistent with his truth and holiness; Tit. i. 2, " God,
that cannot lie;" 2 Tim. iii. 13, " He cannot deny him-
self."
Q. 5. What is the first thing inferred from God's
power ?
A. That all the creatures necessarily depend on him
for what ability they have; and without the permission
of the supreme power they can do us no hurt; John xix.
11,'- Thou couldest have no power against me, except it
were given thee from above."
Q. 6. What is the second inference hence?
A. That the difficulties which lie in the way of the
promises, need be no stumbling-blocks to our faith; Rom.
iv. 20, 21, "He staggered not at the promises tiirough
unbelief, being fully persuaded, that what he had pro-
mised he was also able to perform."
Q. 7. What is the third inference from this attribute?
A. The saints need not be affrighted at the greatness
of their sufferings; their God can carry them through ;
Dan. iii. 17, "Our God, whom we serve is able to de-
liver us from the burning fiery furnace."
28 AN EXPOSITION OP
Q. 8. What is the fourth inference?
A. That the salvation of God's people is certain^ what-
ever their dangers be, being kept by his mighty power;
1 Pet. i. 5, '• Who are kept by the power of God through
faith unto salvation."
Q. [). W^hat is the last inference hence?
A. That the state of the damned is inconceivably mi-
serable; their punishment proceedino- from the glory of
the Almighty; 2 Thes. i. 9, " Who shall be punished with
everlasting destruction from the presence of the Lord,
and the gloj-y of his power."
OF god's holiness.
Q. 1. How manifold is the holiness of God?
A. The holiness of God is twofold; communicable, or
incommunicable; of his communicable holiness the apos-
tle speaks, Heb. xii. 10, '^ But he for our profit, that we
might be partakers of his holiness." Of his incommuni-
cable holiness that scripture speaks, 1 Sam. ii. 2, " There
is none holy as the Lord."
Q. 2. What is the essential and incommunicable holi-
ness of God ?
A. It is the infinite purity of his nature, whereby he
delights in his own holiness, and the resemblance of it
in his creatures, and hates all impurity; Hab. i. 13, •• Thou
art of purer eyes than to behold evil, and canst not look
on iniquity."
Q. 3. What is the first property of God's holiness?
A. He is essentially holy: holiness is not a separable
quality in God, as it is in angels and men; but his being
and his holiness are one thing.
Q. 4. What is the second property of God's holiness?
A. God is essentially holy, the author and fountain of
all communicated holiness; Lev. xx. 8, "I am the Lord
which sanctify you."
Q. 5. What is the third property?
A. That the holiness of God is the perfect rule and
pattern of holiness to all creatures; 1 Pet. i. 16, "Be ye
holy, for I am holy."
Q. 6. What is the first instruction'?
A. That the holiest of men have cause to be ashamed
and humbled when they come before God; Isa. vi. 3, 5j
THE ASSEMBLY S CATECHISM. 29
'^And one cried unto anothc-r, saying-, Holy, boly, holy is
the Lord of hosts, the whole earth is lull of his glory.
Then said I, Wo is n\e, for I am undone, because I am a
man of unclean lips/"' &c.
Q. 7. What is the second instruction from God's holi-
ness?
A. That there is no coming near to God without a
mediator; for "our God is a consuming fire.'^
Q. 8. What is the third instruction from God's holi-
ness]
A. That holiness is indispensably necessary, to all
those which shall dwell with him in heaven; Heb. xii.
14, "And holiness, without which no man shall see the
Lord."
Q. 9. What is the fourth instruction hence ?
A. That the gospel is of inestimable value, as it is the
instrument of conveying the holiness of God to us; 2
Cor. iii. 18, " But we all with open face beholding as in
a glass the glory of the Lord, are changed into the same
image, from glory to glory, even as by the Spirit of the
Lord :" John xvii. 17, '• Sanctify them through thy truth,
thy word is truth."
Q. 10. What is the last instruction from God's holi-
ness?
A. That all the despisers of, and scoffers at holiness,
are despisers of God; for holiTiess is the very nature of
God J and in the creature it is his represented image.
OF god's justice.
Q. 1. What is the justice of God ]
A. The justice of God is the perfect rectitude and
equity of his nature; whereby he is just in himself, and
in all his ways towards the creatures; Deut. xxxii. 4,
''He is the rock, his work is perfect; for all his ways
aie judgment: a God of truth, and w^ithout iniquity; just
and right is he."
Q. 2. What is the first property of God's justice?
A. That it infinitely excels all human justice in the
perfection of it. No creature can compare in justice with
God: Job ix. 3, "How shall man be just with God?"'
Q. 3. What is the second property of God's justice]
A. That he is universally righteous in all his admi-
3*
so AN EXPOSITION OP
nistrations in the world; Psalm cxlv. 17, "The Lord is
righteous in all his ways, and holy in all' his works."
Q. 4. What was the greatest demonstration of the jus-
tice of God, that ever was given to the world"?
A. The greatest evidence that ever was given of the
justice of God, was in his exacting of Christ full satis-
faction for our sins; Rom. iii. 25, 2G, ^- Whom God hath
set forth, to be a propitiation through faith in his blood,
to declare his righteousness for the remission of sins that
are past, through the forbearance of God. To declare, I
say, at this time, his righteousness, that he might be just,
and the justifier of him which believeth in Jesus." Rom.
viii. 32, " He spared not his own Son, but delivered him
up for us all."
Q. 5. What is the second discovery of God's justice?
A. The second discovery of the justice of God, is in
the eternal punishment of sin in hell, upon all that do
not repent, and come to Christ by faith, in this world;
Rom. ii. 5, "But after thy hardness, and impenitent
heart, treasurest up unto thyself wrath against the day
of wrath, and revelation of the righteous judgment of
God."
Q. 6. What is the third evidence of God's justice?
A. The third evidence of the justice of God, is in
making good all the mercies he hath promised to be-
lievers, even to a tittle; 1 John i. 9, "If we confess our
sins, he is faithful and just to forgive us our sins, and
to cleanse us from all unrighteousness." 2 Tim. vi. 8.
"Henceforth there is laid up for me a crown of right-
eousness, which the Lord, the righteous Judge, will give
me at that day."
Q. 7. What is the first inference from God's justice?
A. That sinners have no cause to complain of God's
judgments, though never so terrible, or durable; Rom. ii.
5, "But after thy hardness, and impenitent heart, trea-
surest up unto thyself wrath against the day of wrath,
and revelation of the righteous judgment of God."
Q. 8. What is the second inference from God's jus-
tice?
A. That without doubt there is a judgment to come
in the next life, otherwise God would not have the glory
of his justice. Eccl. iii. 16, 17, "1 saw under the sun
the place of judgment, that wickedness was there; and
THE assembly's CATECHISM. 31
the place of righteousness, that iniquity was there; I said
in mine heart, God shall judge the righteous and the
wicked/'
Q. 9. What is the third inference from God's justice?
A. That penitent and believing sinners need not doubt
of the forgiveness of their sins. 1 John i. 9, " If we con-
fess our sins, he is faithful and just to forgive us our
bins, and to cleanse us from all unrighteousness."
Q. 10. What is the last inference 'from if?
A. The last inference is, That meekness and patience
under afflictions is our unquestionable duty; and mur-
muring against God, is a great sin and evil. Lam. iii.
39, ''Wherefore doth a living man complain a man for
the punishment of his sins?"
OF GOD S GOODNESS.
Q. 1. What is the goodness of God?
A. It is an essential property of his nature, by which
he is absolutely and perfectly good in himself, and the
fountain of all communicated goodness to the creature.
Psal. cxix. 68, '-'Thou art good, and dost good, teach me
thy statutes." '
Q. 2. How does the goodness of God differ from the
mercy of God ?
A. It differs in its objects: for misery is the object of
mercy; but goodness extends to the creatures that are
happy, as well as miserable. As the angels. Psal. cxlv.
9, "The Lord is good to all, and his tender mercies are
over all his works.''
Q. 3. What is the first property of God's goodness?
A. That all his other attributes flow out of it as their
fountain : the other acts of God are but the effluxes of his
goodness. Exod. xxxix. 19, " And he said. I will make
all my goodness pass before thee, and I will proclaim
the name of the Lord before thee, and I will be crracious
to whom 1 will be gracious, and will show mercy unto
whom I will show mercy." Exod. xxxiv. 6, "And the
Lord passed by before him, and proclaimed, The Lord,
the Lord God, merciful and gracious, long-sufferino- and
abundant in goodness and truth." ° °
Q. 4. What is the second property of the divine good
mess ?
32 AN EXPOSITION OF
A. That it is supreme, and perfect in itself, so as the
goodness of no creature is, or can be. Luke xviii. 19,
''None is good save One, and that is God." And con-
sequently above all additions from the creature. Psal.
xvi. 2, " 0 my soul, thou hast said unto the Lord^ My
goodness extendeih not to thee."
Q. 5. What is the third property of God's goodness?
A. That it is communicated with pleasure and deliglit
to the creature. No mother draws out her breast to a
hungry child with more pleasure, than God does his
goodness to the saints. Psal. cxlv. 9, "The Lord is
good to all, and his tender mercies are over all his
works."
Q. 6. In what acts has God first manifested his good-
ness?
A. He has manifested it in the creation and govern-
ment of the world. Psal. civ. 24, "O Lord, how mani-
fold are thy works! in wisdom hast thou made them all:
the earth is full of thy riches."
Q. 7. What is the principal work in which God has
manifested his goodness to men]
A. The principal manifestation of God's goodness, is
in the work of redemption by Christ. Rom. v. 9, " God
commendeth bis love towards us, in that, while we were
yet sinners, Christ died for us." 1 John iv. 8, 9, "In
this was manifested the love of God towards us, because
that God sent his only begotten Son into the world, that
we might live through him."
Q. 8. But are not the judgments of God on the wicked,
and his afflictions on the saints, impeachments of his
goodness?
A. No; it is the property of goodness, to hate and
punish evil in the impenitent; Exod. xxxiv. 7, " Keeping
mercy for thousands, forgiving iniquity, and transgres-
sion, and sin, and that will by no means clear the guilty,"
etc. And the afflictions of the saints flow from his
goodness, and end in their true and eternal good; Heb.
xii. 6, " For whom the Lord loveth, he chasteneth, and
scourgeth every son whom he receiveth." Psalm cxix.
71, "It is good for me that 1 have been afflicted, that I
might learn thy statutes."
Q. 9. What may we infer from the goodness of God?
A. The first thing is, that sin hath made our natures
33
6ase, and disinaenuous, in that we take no notice of his
goodness; Isaiah i, 3. "The ox knoweth his owner, and
the ass his master's crib: but Israel doth not know, my
people doth not consider;" and answer not the design of
it; Rom. ii. 4, '-Not knowing that the goodness of God
leadeth thee to repentance."
Q. 10. What is the second inference from the good-
ness of God ?
A. That therefore God is the fittest object of our de-
light and love, and of our trust and confidence. (I.) Of
our delight and love; Psalm cxvi. 1, ''I love the Lord,
because he hath heard my voice, and my supplications.''
(2.) Of our trust and confidence; Psalm xxxiv. 8, -'0
taste and see that the Lord is good; blessed is the man
that trusteth in him."'
Q. 11. What is the third inference from God's good-
ness]
A. That Christians should imitate God in his good-
ness, in charity to their enemies; Matt. v. 44, 45, " But I
say unto you, love your enemies, bless them that curse
you, do good to them that hate you, pray for them which
despitefully use you, and persecute you, that ye may be
the children of your Father which is in heaven."
Q. 12. What is the last inference from God's good-
ness?
A. That Christians have great encouragement to go
to God for pardon in case of sin; Psalm cxxx. 4, ''But
there is forgiveness with thee, that thou mayest be feared ;"'
and for refuge in dangers. "The Lord is good, a strong
hold in the day of trouble: he knoweth them that trust
in him." Nahum i. 7.
OF GOD S TRUTH.
Q. 1. What is the truth of God ?
A. It is an essential property of his nature, whereby
he is perfectly faithful in himself, and in all that he hath
spoken; Deut. xxxii. 4, "He is the rock, his work is
perfect, for all his ways are judgment; a God of truth,
and without iniquity, just and right is he." Psalm
cxix. 142, "Thy righteousness is an everlasting righte-
ousness, and thy law is the truth."
Q. 2. What is the first property of Divine truth?
h4
AX i:xposTriON of
A. The first property of it. is, that it is essential and
necessar}^ to God: He "cannot lie/'^ Tit. i. 2.
Q. 3. Wiiat is the second property of it]
A. The second property is, That it is everlasting, and
nbidinor to all jrenerations; Psalm c. 3, "For the Lord
is good, his mercy is everlasting-, and his truth endureth
to all generations."' Isaiah xxv. 1, " 0 Lord, thou art
ray God, I will exalt thee — thy counsels of old are faith-
fulness and truth/'
Q. 4. What is the third property of Divine truth 1
A. The third property is, that he is universally true
in all his words and works. (L) In all his words;
John xvii. 1 7, " Thy word is truth." (2.) AH his works ;
Psalm xxv. 10, "All the paths of the Lord are mercy
and truth, unto such as keep his covenant.''
Q. 5. What is the first lesson from God's truth to be
learnt?
A. That truth and sincerity of heart is that which is
most suitable, and pleasing to God : Psalm ii. 6, " Be-
hold thou desirest truth in the inward parts."
Q. 6. What is the second lesson from God's truth?
A. That whatever God has foretold, shall assuredly
come to pass, and be fulfilled in his time; Josh, xxiii.
14, "Not one thing hath failed of all the good things
wiiich the Lord our God spoke concerning you; all are
come to pass unto you, and not one thing hath failed
thereof."
Q. 7. What is the third lesson from the truth of God ?
A. That a promise from God is full security to the
faith of his people, and they may look upon it as good
as a mercy in hand ; Heb. x. 23^ " For he is faithful that
promised."
Q. 8. What is the fourth lesson from God's truth?
A. That whatever God hath threatened in his word
against sinners, shall surely come upon them, except
they repent: Zech. i. 6, " But my word and my statutes,
which I commanded my servants the prophets, did they
not take hold of your fathers'? and they returned and
said. Like as the Lord of hosts thought to do unto us, ac-
cording to our ways, and according to our doings, so
hath he dealt with us." Fizek. xii. 27, 28, "The word
which I have spoken, shall be done, saiih the Lord God."
Q. 9. What is the fifth lesson from God's truthl
THE ASSEMBLY S CATECHISM. 55
A. That falsehood in words and actions is r-ontrary to
God's nature, and abhorred by him; John viii. 44, '"Ye
are of your father the devil, and the lusts of your father
ye will do: he was a murderer from the beginning, and
abode not in the truth, beceause there is no truth in him :
when he speaketh a lie, he speaketh of his own ; for ho
is a liar, and the father of it."
Q. 10. What is the last lesson from God's truth?
A. The day of judgment will rightly and justly state
every man's condition j Rom. ii. 2, " But we are sure that
the judgment of God is according to truth, against them
which commit such things.'^
OF ONE GOD.
Quest. V. Are there more Gods than one ?
Ans. There is but one only, the living and true
God.
Q. 1. How does it appear that there is but one God?
A. It is evident from scripture that there is but one
God; Deut vi. 4, ^^ Hear, O Israel, the Lord our God i>
one Lord."' Jer. x. 10, "But the Lord is the true God;
he is the living God, and an everlasting king;" and as
scripture reveals no more, so reason will allow no more.
Q. 2. Why will reason allow no more than one God I
A. Because God is the first being; Rev. i. 11^ "Say-
ing, I am Alpha and Omega, the first and the last-" and
there can be but one first being. And God is the mos^r
perfect, and excellent being; Psalm Ixxi. 19, ''Thy
righteousness also, 0 God, is very high, who hath don'f
great things ; 0 God, who is like unto thee ?" And there
can be but one most perfect and excellent beino-.
Q. 3. But do not the scriptures say in 1 Cor. viii. 5
that "there are gods many, and lords many?"
A. Yes, there are many in name, and many in opinion,
but only one in truth; Jer. x. 10, "But the Lord is the
true God, he is the living God, and an everlastino- kino: ■•
Q. 4. Why is he called the true God 1
A. To distinguish him from the idols and false god»
of the heathens; 1 Thess. i. 9, " Hnw ye turned to'Go^ .
from idols, to serve the living and the true God." Acts
xiv. 15, "We preach unto you, that ye should turn from
315 AN EXPOSITION OF
these vanities unto the livinjT God, who made heaven
and earth, and the sea, and all things that are therein.'^
Q. 5. Why is he called the living God?
A. Because all life, natural, spiritual, and eternal, is
in him, and from him only. First, Natural life; Acts xvii.
28, '' For in him we live, and move, and have our being."
►Secondly, Spiritual life : Eph. ii. 1, " You hath he quick-
ened, who were dead in trespasses and sins. Thirdly.
Eternal life in glory j Col. iii. 4, "When Christ, who is
our life, shall appear, then shall ye also appear with him
in glory."
Q. 6. What is the first instruction hence 1
A. If but one God, then all his children should be of
one heart, having one and the same father; Eph. iv. 5, 6,
'•One Lord, one faith, one baptism, one God and fathei
of all, who is above all, and through all, and in you all."
Q. 7. What is the second inference hence]
A. That it is idolatry to perform worship to anj' other
but God only; Psalm Ixxxvi. 9, 10, '-All nations whom
thou hast made shall come and worship before thee. O
Lord; and shall glorify thy name: for thou art great, and
dost wondrous things: thou art God alone!"
Q. 8. What is the third inference from itl
A. That our supreme love is due to God only, and it
is very sinful to place it on any other, Deut. vi. 4, 5,
'•Hear, O Israel, the Lord our God is one Lord; and
thou shah love the Lord thy God with all thy heart, and
with all thy soul, and with all thy might."
Q. 9. What is the fourth inference from God's unity]
A. That God only must have the reliance and depend-
ence of our souls, .ler xvii. 5, 7, "Thus saith the Lord,
Cursed be the man that trusteth in man, that maketh
llesh his arm, and whose heart departeth from the Lord.
Blessed is the man that trusteth 'in the Lord, and whose
hope the Lord is."
Q. 10. What is the last inference from hi
A. 'i'hat we have great cause to be thankful for the
gospel, which discovers the only true God to us, and
that we are not, as the heathens, worshipping many-
false gods, 1 Cor. viii. 5, 6, "For though there be that
are called goc^.s, whether in heaven, or in earth, (as there
be gods man3\ and lords many,) but to us there is but
orie God. the father, of whom are all things, and we in
THE assembly's CATECHISM. 37
him ; and one Lord Jesus Christ, by whom are all things
and we by him."
OF THE THREE PERSONS IN THE GODHEAD.
Quest. VI. How many persons are there in the
Godhead?
Ans. There are three persons in the Godhead,
the Father, the Son, and the Holy Ghost; and these
three are one God, the same in substance, equal in
power and glory.
Q. 1. What mean you by the word Godhead I
A. It is the nature, essence, or being of God, as the
Apostle speaks, Acts xvii. 29, ^' Forasmuch, then, as we
are the offspring of God. we ought not to think that the
Godhead is like unto gold, or silver, or stone, graven by
art, and man's device/'
Q. 2. What is a person in the Godhead ]
A. It is the Godhead distinguished by personal pro-
perties; each person having his distinct personal proper-
ties, Heb. i. 3, " Who being the brightness of his glory,
and the express image of his person, and upholding all
th.ings by the word of his power."
Q, 3. How does it appear that there are three persons,
and no more?
A. First, From Christ's baptism. Matt, iii. 16, 17,
"And Jesus, when he was baptized, went up straightway
out of the water : and lo, the heavens were opened unto
him, and he saw the Spirit of God descending like a dove,
and lighting upon him. And lo! a voice from heaven,
saying. This is my beloved Son, in whom I am well
pleased."
Q. 4. How elsOj in the second place, does it appear?
A. From the institution of our baptism. Matt, xxviii.
19, "Go ye, therefore, and teach all nations, baptizing
ihem in the name of the Father, of the Son, and of the
Holy Ghost."
Q. 5. What is the third proof from scripture]
A. From the apostolic benediction. 2 Cor. xiii. 14,
"The grace of the Lord Jesus (Christ, and the love of
God, and the communion of the Holy Ghost, be with you
all : araen.'^ Where three distinct blessings are besought
4
38 AN EXPOSITION OP
from the three divine persons in the Godhead; grace fron?
Christj love from the Fatlier^ and communion from the
Spirit.
Q. 6. What further evidence is*there of it in the scrip-
ture?
A. From plain positive assertions of the scripture, as-
serting-, first, A trinity of persons. Secondly, A unit}
of essence. 1 John v. 7, "For there are three that beai
record in heaven, the Father, the Word, and the Holy
Ghost; and these three are one.^^
Q. 7. What is the first instruction from the trinity'?
A. That the doctrine of the gospel, concerning Christ
is fully confirmed and ratified by three witnesses fron
heaven, who are above all exceptions. 1 John v. 7, " Foi
there are three that bear record in heaven, the Father, the
Word, and the Holy Ghost."
Q. 8. What is the second instruction from the trinity?
A. Hence we learn the true order and manner of wor-
shipping God is in the Son. John xvi. 23, '' Whatsoever
ye shall ask the Father in my name, he will give it you.'^
And by the Spirit. Eph. vi. 18, '• Praying always, with
all prayer and supplication in the Spirit.''
Q. 9. What is the third instruction from the trinity?
A. That the covenant of grace conveys a rich portion
to believers, in making over all three persons to them.
Jar. xxxi. 33, " But this shall be the covenant that I will
make with the house of Israel, after those days, saith the
Lord, I will put my law in their inward parts, and write
it in their hearts, and will be their God^ and they shall
he my people."
Q. 10. What is the fourth instruction from the trinity?
A. That, as it is the duty of all the saints to give dis-
tinct glory to the three persons in the Godhead : so it will
be a special part of their blessedness in heaven, to con-
template the distinct benefits received from them all.
Rev. i. 5, ''And from Jesus Christ, who is the faithful
witness, and the first-begotten of the dead, and the prince
of the kings of the earth: unto him that loved us, and
washed us from our sins in his own blood."
OF god's decrees.
Quest. VH. What are the decrees of God ?
Ans. The decrees of God are his eternal purpose,
THE ASSEMMLT's CATECHISM. 39
according to the counsel of his will, whereby, for
his own glory, he has foreordained whatever comes
to pass.
Q. 1. What things are decreed by God?
A. All things, whatever comes to pass, even the
smallest. Eph. i, 11, " In whom also we have obtained
an inheritance, being predestinated according to the pur-
pose of him who worketh all things after the counsel of
his own will."
Q. 2. What is the end of God's decrees?
A. The glory of his own name. Eph. i. 1 1, 12, " Who
worketh all things after the counsel of his own will:
that we should be to the praise of his glory, who first
trusted in Christ."
Q. 3. But there are some evil things done in the world :
do they fall under God's decree!
A. Though God neither approves thera, nor necessi-
tates men to commit them; yet he permits and suffers
them to be done, and will turn them to his own glory.
Acts iv. 27, 28, ''For of a truth against thy holy child
Jesus, whom thou hast anointed, both Herod, and Pon-
tius Pilate, with the Gentiles, and the people of Israel
are gathered together, for to do whatsoever thy hand and
thy counsel determined before to be done."
Q. 4. Who are the objects of God's special decrees'?
A. Angels and men are the objects of God's special
decrees. 1 Tim. v. 21, "I charge thee before God, and
the Lord Jesus Christ, and the elect angels, that thou
observe these things," &c. Rom. viii. 33, " Who shall
lay any thing to the charge of God's elect?"
Q. 5. What is the first property of God's decrees'?
A. That they are most wise acts of God, laid in the
depth of wisdom and counsel. Rom. xi. 33, "O the
depth of the riches both of the wisdom and knowledge
of God ! How unsearchable are his judgments, and his
ways past finding out!"
Q. 6. What is the second property of God's decrees?
A. The decrees of God are most free, all flowing from
the mere pleasure of his will. Rom. ix. 18, "Therefore
hath he mercy on whom he will have mercy, and whom
he will he hardeneth."
Q. 7. What is the third property of God's decrees'
40 AN EXPOSITION OP
A. They are most firm and stable. 2 Tim. ii. 19,
'•Nevertheless, the foandation of God standeth sure,
having this seal, The Lord knoweth them that are his."
Zech. vi. 1.
Q. 8. What is the fourth property of God'S decrees?
A. They are eternal, and before all time. Acts xv. 18,
"Known unto God are all his works from the beginning
of the world."
Q. 9. What is the fifth property of God's decrees'?
A. They are most pure, and altogether unspotted by
sin. 1 John i. 5, '-'This is the message which we have
heard of him, and declare unto you. That God is light,
and in him is no darkness at all."
Q. 10. What is the first instruction from God's de-
crees?
A. That we ought to ascribe nothing to chance, but
to the appointment or providence of God. Prov. xvi. 33,
'•'The lot is cast into the lap- but the whole disposing
thereof is of the Lord."
Q. 11. What is the second instruction from God's de-
crees ?
A. That God's hand is to be acknowledged in the
greatest afflictions that befall us. 2 Sam. xvi. 11, "And
David said to Abishai, and to all his servants- Behold,
my son which came forth of my bowels seeketh my life;
how much more now may this Benjamite do it? let him
alone, and let him curse: for the Lord hath bidden him."
Q. 12. What is the last instruction from God's de-
crees?
A. That we ought to be thankful to God for all the
good, and patient under all the evils that befall us. Job
ii. 10, " Shall we receive good at the hand of God, and
shall we not receive evil?"
OF THE CREATION.
Quest. VIIL How does God execute his decrees?
Ans. God executeth his decrees in the works of
creation and providence.
Quest. IX. What is the work of creation?
Ans. The work of creation is, God's making all
things of nothing, by the word of his power, in the
space of six days, and all very good.
THE assembly's CATECHISM. 4l
Q. 1. What is it to create 1
A. To create, is to g-ive a being to that which had no
being • or to bring something out of nothing. Heb. xi. 3,
"Thorough faith we understand that the worlds were
framed by the word of God, so that things which are
seen, were not made of things that do appear,"
Q. 2. How did God create the world'?
A. By his infinite power, executed by his word or com-
mand. Ps. xxxiii. 6, 9, '•' By the word of tke Lord were
the heavens made, and all the host of them by the breath
of his mouth; for he spake, and it was done; he com-
manded, and it stood fast."
Q. 3. What attribute of God shines forth in the crea-
tion?
A. The wisdom of God shines forth gloriously, not
only in their formation, but dependence one upon another.
Ps. civ. 24, "O Lord, how manifold are thy works! in
wisdom hast thou made them all; the earth is full of thy
riches."
Q. 4. What may we learn from the creation?
A. That God perfectly knows all that is in the crea-
ture, be it never so secret. Ps. xciv. 8, 9, '^ Understand
O ye brutish among the people; and ye fools, when will
ye be wise? He that planted the ear, shall he not hear?
He that formed the eye, shall he not see?"
Q. 5. What is the second instruction from the crea^
lion?
A. That God is the rightful owner of us all, and may
do what he will with us. Rom. ix. 20, " Nay. but, O
man, who art thou that repliest against God ! Shall the
thing formed say to him that formed it. Why hast thou
made me thus? Hath not the potter power over the
clay, of the same lump to make one vessel to honour, and
another to dishonour?"
Q. 6. What is the third instruction from the creation?
A. That God only is the proper object of worship. Jer.
X. 1 1, " Thus shall ye say unto them, The gods that have
not made the heavens and the earth, even they shall pe-
rish from the earth, and from under these heavens."
Q. 7. What is the fourth instruction hence''
A. That Christians should not fear the power of crea-
tures, since they derive their being and power from God.
Isa. liv. 16, 17, "Behold, I have created the smith that
4*
43 AN EXPOSITION OP
bloweth the coals in the fire, that bringeth forth an in-
strument for his work, and I have created the waster to
destroy. No weapon that is formed against thee, shall
prosper."
Q. 8. What is the fifth instruction hence 1
A. That atheism is a sin against natural light and rea-
son. Rom. i. 20, " For the invisible things of him from
the creation of tiie world are clearly seen, being under-
stood by the things that are made, even his eternal power
and Godhead; so that they are without excuse."
Q. 9. What is the sixth instruction hence]
A. That God's glory is the end of all being. Col. i.
16, "For by him were all things created that are in hea-
ven, and that are in earth, visible and invisible, whether
they be thrones, or dominions, or principalities, or powers:
all things were created by him, and for him."
Q. 10. What is the seventh instruction hence?
A. That there is an unnatural rebellion in sin, striking
at him that made and preserves our being. Isa. i. 2, '■'■ I
have nourished and brought up children, and they have
rebelled against me."
Q. 11. What is the eighth instruction hence]
A. That God can in a moment revive and save the
church, when at the lowest ebb. Isa. Ixv. 18, " Behold,
I create Jerusalem a rejoicing, and her people a joy."
Q. 12. What is the last instruction hence]
A. That it is easy with God to revive a dejected soul.
Isa. Ivii. 19, " I create the fruit of the lips; peace, peace
10 him that is far off, and to him that is near, saith the
Lord; and I will heal him."
OF man's creation.
Quest. X. How did God create man?
Ans. God created man male and female, after his
own image, in knowledge, righteousness, and holi-
ness, with dominion over the creatures.
Q. 1. In whose image did God create man?
A. God created man in his own image. Gen. i. 27,
'^ So God created man in his own image, in the image of
God created he him, male and female created he them."
Q. 2. What is meant by the image of God I
A. Not a resemblance of God in any bodily shape or
figure, but in holiness. Eph. iv. 24, "And that ye put
on the new man, which after God is created in right
eousness and true holiness."
Q. 3. In what graces did man resemble God?
A. In such a knowledge of God himself, and the crea-
tures, which made him happy. Col. iii. 10, "And have
put on the new man, which is renewed in knowledge,
after the image of him that created him."
Q. 4. In what other graces did this image consist?
A. In righteousness as well as holiness. Eph. iv. 24,
"And that ye put on the new man, which after God is
created in righteousness and true holiness."
Q. 5. What is the first instruction hence ?-
A. The deplorable misery of the fall. Rom. v. 12,
" Wherefore as by one man sin entered into the world,
and death by sin, and so death passed upon all men, for
that all have sinned."
Q. 6. What is the second instruction hence?
A. The beauty of holiness, which is the image of God,
and the excellency of man. Psalm xvi. 3, " But to the
saints that are in the earth, and to the excellent, in whom
is all my delight."
Q. 7. What is the third instruction hence?
A. We have infinite cause to bless God for Christ,
who repairs this lost image in his people. Eph. vi. 23,
"' And be renewed in the spirit of your mind."
Q. 8. What is the fourth instruction hence?
A. That the despisers of holiness are the despisers of
God; for holiness is God's image.
Q. 9. What is the fifth instruction hence?
A. The excellency of sanctification, which defaces the
image of Satan, and draws the image of God upon the
soul of man.
OF DIVINE PROVIDENCE.
Quest. XI. What are God's works of providence?
Ans. God's works of providence are his most holy,
wise and powerful preserving and governing all his
creatures, and all their actions.
Q. 1. How does it appear there is a divine provi-
dence ?
44 AN EXPOSITION OF
A. It appears by plain scripture testimonies. Heb. i.
3, '-Upholding all things by the word of his power."
Col. i. 17, " By him all things consist." Luke xii. 6, 7,
"Are not five sparrows sold for two farthings, and not
one of them is forgotten before God] but even the very
hairs of your head are all numbered."
Q. 2. How else is providence evinced 1
A. By scripture emblems, as Jacob's ladder, Gen.
xxviii. 12, 13, "And he dreamed, and behold a ladder
set up on the earth, and the top of it reached to heaven;
and behold, the angels of God ascended and descended on
it:" And Ezekiel's wheels, Ezek. i. 20, "Whithersoever
the spirit was to go, they went, thither was their spirit
to go; and the wheels were lifted up over against them-
for the spirit of the living creature was in the wheels."
Q. 3. What farther scripture evidence is there?
A. The sure accomplishment of scripture predictions,
as Israel's captivity and deliverance from Egypt and
Babylon, Christ's incarnation, the rise and ruin of the
four monarchies. Dan. ii. 31, "Thou, O King, sawest,
and behold a great image, whose brightness was excel-
lent, stood before thee, and the form thereof was terrible."
Dan. vii. 3, "And four great beasts came up from the
sea, diverse one from the other."
Q. 4. What is the first act of providence about the
creatures'?
A. It sustains, preserves, provides for them. Psalm
cxlv. 15, 16, "The eyes of all wait upon thee, and thou
givest them their meat in due season. Thou openest
thine hand, and satisfiest the desire of every living thing."
And defends them from danger, Psal. xxxvi. 6, "Thy
righteousness is like the great mountains, thy judgments
are a great deep: O Lord^ thou preservest man and
beast."
Q. 5. What is the second act of providence about the
creatures?
A. It rules and governs the creatures and their actions,
Psalm Ixvi. 7, " He ruleth by his power for ever, his
eyes behold the nations: let not the rebellious exalt
themselves."
Q. 6. How manifold is divine providence?
A. It is common and general over all, or special and
peculiar in some men, 1 Tim. iv. 10, " Who is the Sa-
viour of all men, especially of those that believe."
THE assembly's CATECHISM. 45
Q. 7. How is providence exercised about sinful ac-
tions? . .
A. In permitting them, Acts iv. 16, in restraining
them, Psalm Ixxvi. 10, '' Surely the wrath of man shall
praise thee, and the remainder of wrath shalt thou re-
strain." ' And overruling them to good, Gen. 1. 20, '' But
as for you, ye thought evil against me, but God meant it
unto good, to bring to pass, as it is this day, to save
much people alive."
Q. 8. What are the properties of providence!
A. It is. First Holy, Psalm cxlv. 17, -'The Lord is
rio-hteous in all his ways, and holy in all his works." Se-
cond. Wise, Psalm civ. 24, ^' O Lord, how manitold are
thy works ! in wisdom hast thou made them all.'^ Third,
Powerful, Dan. iv. 35, " And all the inhabitants of the
earth are reputed as nothing, and he doth according to
his will, in the army of heaven, and among the inhabi-
tants of the earth, and none can stay his hand, or say
unto him, What doest thou'?"
Q. 9. What is the first instruction from iti
A. That God's people are safe amidst all their ene-
mies and dangers, 2 Chron. xvi. 9, " For the eyes of the
Lord run to and fro throughout the whole earth, to show
himself strong in the behalf of them whose hearts are
perfect towards him."
Q. 10. What is the second instruction?
A. That prayer is the best expedient to prosperity and
success of our lawful affairs. Psalm cxlv. 18, " The Lord
is nigh unto all them that call upon him, to all that call
upon him in truth."
Q. II. What is the third instruction from if?
A. That God's people should rest quietly in the care
of his providence for them in all their straits, Matt. vi.
26, " Behold the fowls of the air, for they sow not, nei-
ther do they reap, nor gather into barns; yet your heavenly
Father feedeth them : are ye not much better than they'?"
Q. 12. What is the last instruction from if?
A. That it is no small privilege to be adopted children
of God, and the members of Christ; for all is ordered for
their eternal good, Eph. i. 22, 23, "And hath put all
"things under his feet, and gave him to be head over all
things to the church, which is his body, the fulness of
him that filleth all in all."
46 AN EXPOSITION OF
OF THE COVENANT OF WORKS.
Quest. XII. What special act of providence did
God exercise toward man in the estate wherein he
was created?
Ans. When God had created man, he entered into
a covenant of life with him, upon condition of perfect
obedience, forbidding him to eat of the tree of know-
ledge of good and evil, upon pain of death.
Q. 1. What was God's covenant with Adam before
the fall?
A. It was to give life and happiness upon condition
of perfect personal obedience, Gal. iii. 12, "The law is
not of faith, but, the man that doeth them, shall live in
them."
Q. 2. Was this covenant made only with Adam, or
with him and his posterity?
A. It was made with him and all his natural posterity,
descending in the ordinary way of generation from him,
Rom. V. 12, 14, 18, "Wherefore, as by one man sin en-
tered into the world, and death by sin; and so death
passed upon all men, for that all have sinned. Never-
theless, death reigned from Adam to Moses, even over
them that had not sinned after the similitude of Adam's
transgression, who is the figure of him that was to come.
Therefore, as by the offence of one, judgment came upon
all men to condemnation: even so, by the righteousness
of one, the free gift came upon all men unto justification
of life."
Q. 3. Was Adam able to perform the obedience re-
quired of him in the covenant?
A. Yes; for he was made upright, Eccl. vii. 29, " God
hath made man upright, but they have sought out many
inventions.'^
Q. 4. Had this covenant any mediator?
A. No; he neither had, nor needed any mediator for
satisfaction, because no sin was in him: nor for interces-
sion, for he wanted nothing.
Q. 5. Did this covenant admit of repentance, or ac*
cept any short endeavours?
A. No, it did not; but sentences and curses the trans-
gressors of it for the least breach, Gal. iii. 10, " Cursed
THE assembly's CATECHISM. 47
is every one that continueth not in all tilings which are
written in the book of the law to do them."
Q. 6. How was the threatening of dying in the day
he ate fulfill ed, seeing he lived nine hundred and thirty
years 1
A. He died spiritually that day; and though the sen-
tence on his body was respited in order to posterity, yet
then his body received the death wound, of which after-
ward he died.
Q. 7. What is the first inference from Adam's cove-
nant]
A. Miserable are all they that grow on the natural
root of the first Adam, Gal. iv. 21, 22, '-Tell me, ye that
desire to be under the law, do ye not hear the law? For
it is written, That Abraham had two sons, the one by a
bond-maid. the other by a free-woman."
Q. 8. What is the second inference?
A. That God is just in all the punishments and mise-
ries that come upon man, yea, infants, that never sinned
after his similitude, Rom. xv. 14, "Nevertheless death
reigned from Adam to Moses, even over them that had
not sinned after the similitude of Adam's trangression."
Q. 9. What is the third inference]
A. The glorious privilege of believers, who are under
a better covenant, established upon better promises, Heb.
viii. 6, "But now hath he obtained a more excellent mi-
nistry, by how much also he is the Mediator of a better
covenant, which is established upon better promises."
Q. 10. What is the last inference'^
A. That we should pity the unregenerate, especially
our own among them; and labour to plant them in the
second Adam.
OF THE FALL OF MAN.
Quest. XHI. Did our first parents continue in the
estate wherein they were created?
Ans. Our first parents, being left to the freedom
of their own will, fell from the estate wherein they
were created, by sinning against God.
Q. 1. How does it appear that man is fallen?
A. By the scripture account of it contained in Gen.
iii. 6 — 8, " And when the woman saw that the tree was
48 AN EXPOSITION OP
good for food, and that it was pleasant to the eyes, and
a tree to be desired to make one wise, she took of the
fruit thereof, and did eat, and gave also unto her hus-
band with her, and he did eat. And the eyes of them
both w^ere opened, and they knew that they were naked-
and they sewed fig leaves together, and made themselves
aprons. And they heard ■the voice of the Lord God
walking in the garden in the cool of the day; and Adam
and his wife hid themselves from the presence of the
Lord God, amongst the trees of the garden.'' And by the
sad experience we all have of it in our ownselves. Rom.
V. 14, "Therefore as by one man sin entered into the
world, and death by sin, and so death passed upon all
men, for that all have sinned."
Q. 2. How could man fall^ since he was made up-
right?
A. Though he was upright, yet his will was mutable;
and, by abusing that liberty, he fell. Eccl. vii. 29, " Lo,
this only have I found, that God hath made man upright,
but they have sought out many inventions."
Q. 3. How did God leave him to abuse the freedom of
wiin
A. Not by inclining him fo abuse it; but by withhold-
ings that further grace which he was in no way obliged
to continue to him.
Q. 4. Did the will of man lose its liberty to good by
the fain
A. Yes, it did; and is so wounded, that it cannot with-
out preventing and regenerating grace put forth one spi-
ritual and saving act. Eph. ii. 8 — 10, " For by grace ye
are saved, through faith, and that not of yourselves; it is
the gift of God : not of works, lest any man should boast.
For we are his workmanship, created in Christ Jesus
unto good works," &c.
Q. 5. What was the aggravation of Adam's sin ?
A. It was aggravated in his being a public innocent
person, so newly placed in a state of happiness and li-
berty.
Q. 6. What is the first inference from the fall?
A. That the best creature, left to himself, cannot be
long safe; as the angels and Adam. Ps. xlix. 12," Ne-
vertheless man being in honour, abideth not: he is like
the beasts that perish."
THE assembly's CATECHISM. 49
Q. 7. What Is the second inference'?
A. That, since man could not be his own keeper, he
can be much less his own saviour. 2 Cor. iii. 5, "Not
that we are sufficient of ourselves to think any thing as
of ourselves- but our sufficiency is of God."
Q. 8. What is the third inference?
A. That it is impossible for the covenant of works to
justify any one. Rom. iii. 20. "Therefore by the deeds
of the law there shall no flesh be justified in his sight."
Rom. viii. 3, "For what the law could not do. in that it
was weak through the flesh; God sending his own Son
in the likeness of sinful flesh, and for sin condemned sin
in the flesh."'
Q. 9. What is the last inference 1
A. What cause have we lo bless God for Christ, who
recovered us when the fall left us helpless ? Rom. v. 6,
"'For when we were yet without strength, in due time
Christ died for the ungodly."
OF SIN.
Quest. XIV. What is sin?
Ans. Sin is any want of conformity unto, or trans-
gression of, the law of God.
Q. 1. What is meant by the lawl
A. The commands and rules flowing from God's so-
vereignty, whereby his will is manifested, and the crea-
ture bound to obedience.
Q. 2. Where is this law written?
A. It is written, either in the heart. Rom. ii. 15,
" Which show the work of the law written in their
hearts,*' which we call the law of nature; or^ in the
Bible, which we call the written moral law.
Q. 3. What conformity is due % this law of God?
A. A twofold conformity is due to it; first, Internal, in
our hearts. Secondly, External in our lives. And the
want of either is sin. 1 John iii. 4, " Whosoever com-
mitteth sin, transgresseth also the law; for sin is the
transgression of the law."
Q. 4. How does it appear that the want of internal
conformity is sinl
A. Because the law requires it. Mark xii. 30, " And
5
50 AN EXPOSITION OP
thou shalt love the Lord thy God with all thine heart,
and with all thy soul, and with all thy mind, and with
all thy strength; for this is the first comraandment.''
And condemns the want of it. Rom. vii. 7, '' What shall
we say then? Is the law sini God forbid : nay, I had
not known sin, but by the law; for 1 had not known lust,
except the law had said, Thou shalt not covet. '^
Q. 5. Is nothing a sin but what is against God's law!
A. No; nothing can be a sin but what God hath either
expressly, or by consequence, forbidden in his word.
Q. 6. Wherein lies the evil of transgressing God's
laws?
A. The evil of sin principally lies in offence and wron^
done to God, whose sovereignty it labours to shake off,
and whose will it despises. Ps. li. 4, "Against thee, thee
only, have I sinned, and done this evil in thy sight."
Q. 7. What further evil is in sin?
A. It highly wrongs the sinner's soul, by defacing,
defiling, and damning it. Prov. viii. 36, "But he that
sinneth against me, wrongeth his own soul; all they that
hate me, love death.' ^
Q. 8. Wherein is the evil of sin manifested?
A. It is manifested in the death of Christ, the terrors
of conscience, and torments of hell.
Q. 9. What course must the sinner take to recover
himself out of his misery?
A. Repentance towards God, faith towards Christ,
and both evidenced by new obedience. Acts xx. 21,
"Testifying both to the Jews, and also to the Greeks, re-
pentance towards God, and faith towards our Lord Jesus
Christ."
Q. 10. What may we infer hence?
A. That we have infinite cause to bless God for
Christ's satisfaction of the law for our sins.
OF THE TREE OF KNOWLEDGE,
Quest. XV. What is the sin whereby our first
parents fell from the estate wherein they were cre-
ated?
Ans. The sin whereby our first parents fell from
the estate wherein they were created, was their eat*
ing the forbidden fruit.
THE assembly's CATECHISM. 51
Q. 1. Why was this tree called the tree of knowledge?
A. Not from any natural effif^acy it had to give know-
ledge: but the knowledge he should have by eating, or
not eating, was experimental knowledge^ namely, know-
ledge to his sorrow, or happiness.
Q. 2. Why did God forbid him this treel
A. First, For the discovery of his dominion over man.
Secondly, For the trial of his subjection and obedience.
Thirdly, For the aggravation of his sin, if he should eat.
Q. 3. What evil was there in eating of it?
A. There was a twofold evil, the evil of sin, and the
evil of punishment, both very great.
Q. 4. What was the evil of sin"?
A. -A threefold evil of sin; first, Against God, called
disobedience. Rom. v. 19, "For as by one man's diso-
bedience many w^ere made sinners." Secondly, Against
himself, soul, body and estate. Thirdly, Against his
posterity. Rom. v. 12, "'Wherefore as by one man sin
entered into the world, and death by sin; and so death
passed upon all men, for that all have sinned.^'
Q. 5. What was the evil of punishment ?
A. First, Loss of God's image. Secondly, Horror of
conscience. Thirdly, Sorrow on the female sex. Fourthly,
Curse on the creature. Fifthly, Expulsion from paradise.
Sixthly, Death both of body and soul.
Q. 6. What is the first instruction from itl
A. To take heed of small beginnings of temptation,
and to resist it in the first motions. Jam. iii. 5, " Behold,
how great a matter a little fire kindleth."
Q. 7. What is the second inference]
A. Not to hold a parley with the tempter; see 2 Cor.
xi. 3, " JBut I fear, lest by any means, as the serpent be-
guiled Eve, through his subtlety, so your minds should
be corrupted from the simplicity that is in Christ."
Q. 8. What is the third inference?
A. That Satan's policy lies much in the choice of his
tempting instruments, as Eve and Peter, Hzc.
Q. 9. What is the fourth inference?
A. A necessity of keeping strong guards on our senses.
Isa. xxxiii. 15, 16, "That stoppeth his ears from hearing
of blood, and shutteth his eyes from seeing evil : he shall
dwell on high, his place of defence shall be the munition
of rocks."
52 AN EXPOSITION OF
Q. 10. What is the fifth inference'?
A. That covenant-breaking- is a heinous sin, which God
will punish. Hos. viii. 1, '• He shall come as an eagle
against the house of the Lord, because they have trans-
gressed my covenant, and trespassed against my laws."
Q. 11. What is the last inference]
A. That the corruption of our nature is much seen in
desiring forbidden things. Rom. vii. 7, " What shall
we say then] Is the law sin] God forbid: nay, I had
not known sin, but by the law; for 1 had not known lust,
except the law had said, Thou shalt not covet."
Quest. XVI. Did all mankind fall in Adam's first
transgression ?
Ans. The covenant being made with Adam, not
only for himself, but for his posterity; all mankind,
descending from him by ordinary generation, sinned
in him, and fell with him, in his first transgression.
Q. 1. Did no man ever escape the sin of Adam?
A. Yes; the man Christ Jesus did, and he only. Heb.
vii. 26, " For such a high priest became us, who is holy,
harmless, undefiled, separate from sinners."
Q. 2. Why was not Christ tainted with it?
A. Because he came into the world in an extraordinary
way. Matt. i. 18, " Now the birth of Christ was on this
wise: when as his mother Mary was espoused to Joseph,
before they came together, she was found with child of
the Holy Ghost."
Q. 3. How does it appear that all others are tainted
with it?
A. It appears by scripture testimony. Rom. v. 12,
'^ Wherefore, as by one man sin entered into the world,
and death by sin, and so death passed upon all men, for
that all have sinned." And experience of the best men.
Rom. vii. 21, "I find then a law, that when I would do
good, evil is present with me."
Q. 4. How came all men to fall with Adam?
A. Because all were included in Adam's covenant, as
a man's covenant includes his children before they are
born; or the treason of the father affects his posterity.
THE assembly's CATECHISM. 53
Q. 5. What infer you hence?
A. The stupendous wisdom of God in sending Christ
in our nature, and yet without the sin and taint of it. 1
Cor. i. 2i. " Christ, the wisdom of God."
Q. 6. What is the second inference]
A. Hence we learn the admirable love of Christ in
taking our nature, with all the sinless infirmities of it.
Rorn. viii. 3, "For what the Jaw could not do, in that it
was w^eak through the flesh, God sending his ow^n Son
in the likeness of sinful flesh, and for sin condemned sin
in the flesh."'
Q. 7. What is the third inference]
A. The necessity of our union with Christ, in order to
our participation of his righteousness and redemption.
1 Cor. XV. 22, '• For as in Adam all die, so in Christ shall
all be made alive."
Q. 8. What is the fourth inference]
A. Hence we may learn the malignant and mortal na-
ture of sin, inasmuch as one sin defiled and destroyed a
whole world.
Q. 9. What is the fifth inference]
A. That though all be not equally sensible of their
need, yet one sinner needs Christ as much as another.
Q. 10. What is the last inference]
A. That no man has any cause or reason to boast of
the goodness of his nature, since the best were by nature
under the same sin and misery as the worst. Eph. ii, 3,
" Among whom also w^e all had our conversation in times
past, in the lust of our flesh, fulfilling the desires of the
flesh, and of the mind, and were by nature the children
of wrath even as others."
OF ORIGINAL SIN.
Quest. XVn. Into what estate did the fall bring
mankind ?
Ans. The fall brought mankind into an estate of
sin and misery.
Q. XVIH. Wherein consists the sinfulness of that
estate whereinto man fell ?
A. The sinfulness of that estate whereunto man
fell, consists in the guilt of Adam's first sin, the want
5*
54 AN EXPOSITION OP
of original righteousness, and the corruption of his
whole nature, which is commonly called original sin;
together with all actual transgressions which proceed
from it.
Q. 1. How many sorts of sin are all men under?
A. All men are guilty before God of two sorts of sin;
of original, and actual. Psalm li. 5, '' Behold, I was
shapen in iniquity, and in sin did my mother conceive
rae.^^ Eccl. vii. 20, " For there is not a just man upon
earth, that doeth good, and sinneth not.^^
Q. 2. How can we be guilty of Adam's first sinl
A. We are guilty of it, because Adam sinned, not only
as a single, but also a public person, and representative
of all manldnd. Rom. v. 15 — 17, ''But not as the of-
fence, so also is the free gift. For if through the offence
of one, many be dead; much more the grace of God, and
the gift by grace, which is by one man, Jesus Christ,
hath abounded unto many. And not as it was by one
that sinned, so is the gift, for the judgment was by one
to condemnation, but the free gift is of many offences to
justification. '^
Q. 3. How else came we under his guilt?
A. We are guilty of his sin by generation (for we were
in his loins) as treason stains the blood of the posterity,
or the parent's leprosy the children. Ps. li. 5, " Behold,
I was shapen in iniquity, and in sin did my mother con-
ceive me."
Q. 4. Wherein does it consist?
A. It consists in two things. First, In our aversion
and enmity to that which is good ; Rom. vii. 18, " In me,
that is, in my flesh, there dwelleth no good thing." Se-
condly, In proneness to that which is evil; Rom, vii. 14,
"But I am carnal, sold under sin."
Q. 5. Is this corruption of nature in all men?
A. Yes; in all mere men and women, none exempted.
Rom. iii. 10, 23, "As it is written. There is none righ-
teous, no not one; for all have sinned, and come short of
the glory of God."
Q. 6. In what part of our nature doth this sin abide?
A. It abides in the whole man, in every part of man,
both soul and body. Gen. vi. 5, " God saw that the
wickedness of man was great in the earthy and that every
THE assembly's CATECHISM. 55
imagination of the thougiits of his heart was only evil
continually." 1 Thess. v. 23, "Now the God of peace
sanctify you wholly, and I pray God your whole spirit,
and soul, and body, be preserved blameless unto the
coming of our Lord Jesus Christ."
Q. 7. How is the body infected by if?
A. In the readiness of the bodily members to further
in the soul sin and its temptations. Rom. iii. 13 — 15,
'^ Their throat is an open sepulchre, with their tongues
they have used deceit, the poison of asps is under their
lips : whose mouth is full of cursing and bitterness, their
feet are swift to shed blood."
Q. 8. What learn we from original sini
A. To bear patiently the miseries we see on our chil-
dren, and their death also without murmuring. Rom. v.
14, "Nevertheless, death reigned from Adam to Moses,
even over them that had not sinned after the similitude
of Adam's transgression."
Q. 9. What is the second instruction?
A. It teaches us humility, and should be matter of con-
fession and humiliation when we sin actually. Ps. li.
5, " Behold, I was shapen in iniquity, and in sin did my
mother conceive rne."
Q. 10. What is the third instruction?
A. It should provoke parents to use their utmost dili-
gence for the conversion of their children, who draw sin
from them.
Q. 11. What is the last instruction?
A. It teaches us the necessity of regeneration, and
should provoke us greatly to desire it.
OF man's misery.
Quest. XIX. What is the misery of that estate
whereinto man fell?
Ans. All mankind by their fall lost communion
with God, are under his wrath and curse, and so
made liable to all the miseries of this life, to death
itself, and to the pains of hell for ever.
Q. 1. W hat communion had God with man before the
fall?
A. Man then enjoyed the gracious presence and favour
of God with him, which was better than life.
56 AN EXPOSITION OP
Q. 2. How does it appear this was lost by the falH
A. It appears by scripture testimony^ that Adam lost
it as to himself. Gen. iii. 8, '' And Adam and his wife
hid themselves from the presence of the Lord God, among
the trees of the garden." And we in him. Eph. ii. 12,
"At that time ye were without Christ, being aliens from
the commonwealth of Israel, and strangers from the co-
venant of promise, having no hope, and without God in
the world."
Q. 3. Was this the only misery that came by the fall?
A. No; man not only lost communion with God, but
fell under his wrath and curse. Eph. ii. 3, "And were
by nature children of wrath even as others."
Q. 4. Does the wrath and curse of God then lie on all
men?
A. It lies on all the unregenerate in the world. Gal.
iii. 10, "Cursed is every one that continueth not in all
things which are written in the book of the law to do
them." But believers are delivered from it by Christ.
1 Thess. i. 10, "Even Jesus, which delivered us from
the wrath to come."
Q. 5. How are the miseries of man by the fall di-
vided 1
A. They are divided into the miseries of this world,
and of the world to come,
Q. 6. What are the miseries that come on them in this
world 1
A. The miseries of life; as sickness, pain, poverty on
the body; fear, trouble, sorrow on the mind, and at last
death itself Rom. vi. ult., "The wages of sin is death."
Q. 7. What are the miseries after this life?
A. The pains and torments of hell for ever. Ps. ix.
17, "The wicked shall be turned into hell."
Q. 8. What are the torments of hell?
A. Pain of loss, and pain of sense. Matt. xxv. 41,
"Depart from me, ye cursed, into everlasting fire."
Q. 9. What learn you hence?
A. The woful state of the unconverted. Miserable
here, and miserable to eternity.
Q. 10. What else learn we hence?
A. The great salvation believers have by Christ from
all this misery. Heh. ii. 3, "How shall we escape if
we neglect so great salvation, which at the first began to
THE assembly's CATECHISM. 57
■be spoken by the Lord, and was confirmed unto us by
them that heard him?"
OF THE SALVATION OF GOD's ELECT. AND OF THE COVENANT
OF GRACE.
Quest. XX. Did God leave all mankind to perish
in the estate of sin and misery?
Ans. God having out of his mere good pleasure
from all eternity, elected some to everlasting life, did
enter into a covenant of grace to deliver them out of
the estate of sin and misery, and to bring them mto
an estate of salvation, by a Redeemer.
Q 1. Are some persons chosen to salvation, and others
left]
A. Yes : God hath chosen some to salvation, and passed
by others; as the scriptures .speak. See Rom. viii. 30,
"Moreover, whom he did predestinate, them he also
called." And Jude v. 4, ^- For there are certain men
crept in unawares, who were before of old ordained to
this condemnation, ungodly men," &c.
Q. 2. Did God choose some because he foresaw they
would be better than others'?
A. No: God's choice was not on foreseen works; but
merely of his grace, and the good pleasure of his will.
Eph. i. 5. 6. ''Having predestinated us unto the adop-
tion of children by Jesus Christ unto himself, accord-
ing to the good pleasure of his will, to the praise of the
glory of his grace."
Q. 3. Is this election of God made in time, and that
according as men use tlieir free will, or from eternity?
A. Election is an eternal act of God before the world
was, and depends not on man's using his free will, as
appears from Eph. i. 4, '•' According as he hath chosen
us in him, before the foundation of the world, that we
should be holy, and without blame before him in love."
Q. 4. Shall all that are elected be called and saved?
A. Yes, the scripture is full and plain for it. Acts xiii.
48, '• And when the Gentiles heard this, they were glad,
and glorified the word of the Lord; and as many as were
ordafned to eternal life, believed." Rom. viii. 30,
"Moreover, whom he did predestinate, them he also
called," &c.
5S AN EXPOSITION OF
Q. 5. By whom are the elect saved?
A. By Christ, the only Redeemer. Tit. iii. 4, 5, C,
" But after that the kindness and love of God our Sa-
viour, towards man appeared, not by works of righteous-
ness which we have done, but according to his mercy,
he saved us, by washing of regeneration, and renewing
of the Holy Ghost, which he shed on us abundantly,
through Jesus Christ our Saviour."
Q. 6. Is there no other way of salvation but by Christ!
A. No; no other way revealed in scripture. Acts iv.
12, " Neither is there salvation in any other: for there is
none other name under heaven given among men, where-
by we must be saved."
Q. 7. What learn you from God's election'?
A. What cause we, who were no better than others,
have to admire free grace in our choice, Eph. ii. 3, " And
were by nature children of wrath even as others.'^
Q. 8. What is the second instruction?
A. It teaches us humility: we made not ourselves to
differ, but the free grace of God made the difference: 1
Cor. iv. 7, " For who maketh thee to differ from another?"
Q. 9. What is the third instruction?
A. It teaches us diligence to make our election sure
to ourselves by our calling, 2 Pet. i. 10, "Wherefore
the rather, brethren, give diligence to make your calling
and election sure."
Q. 10. What is the fourth instruction?
A. It is matter of comfort to God's elect, amidst all
dangers in the world. 2 Tim. ii. 19, "Nevertheless the
foundation of God standeth sure, having this seal. The
Lord knoweth them that are his."
OF THE COVENANT OF GRACE.
Q. 1. What is the covenant of grace?
A. It is a new compact or agreement made with sin-
ners,* out of mere grace, wherein God promises to be our
* This answer does not aceord with the views of the Westmin-
ster divines, unless we understand the " sinners," with whom this
new covenant is here said to have been made, to have been repre-
.«iented by Christ as " his seed," in the same sense as the old cove-
nant of works was made with all mankind in Adam. In the
Larger Catechism, quest. 31, the Westminster divines say, " The
THE assembly's CATECHISM. 59
God, and that we shall be his people, and to give ever-
lasting life to all that believe in Christ. Jer. xxxi. 33,
" But this shall be the covenant that I will make with
the house of Israel, after those days, saith the Lord : I
will put my law in their inward parts, and write it in
their hearts, and will be their God, and they shall be ray
people."
Q. 2. How does this covenant differ from the covenant
of works?
A. They differ many ways- but principally in three
things, First, The covenant of works had no mediator;
the covenant of grace has a mediator; Heb. xii. 24j
*• And to Jesus the Mediator of the new covenant." Se-
condly, In the former '■ no place was found for repent-
ance." In the second God admits it. Heb. viii. 10, "For
this is the covenant that 1 will make with the house of
Israel, after those days, saith the Lord, 1 will put my
laws in their minds, and write them in their hearts, and
I will be to them a God, and they shall be to me a peo-
ple." Verse 12, "For 1 will be merciful to their un-
righteousness, and their sins will I remember no more.''
Thirdly, In their condition: the former requires exact
obedience, the latter faith and sincere obedience.* Mark
xvi. 16, '-He that believeth, and is baptized, shall be
saved."
Q. 3. May a sinner, who has no worthiness at all of
his own, be taken into the covenant of grace?
A. Yes, he may. Isa. xliii. 25, " I, even I, am he that
blotteth out thy transgressions for mine own sake, and
will not remember thy sins." This covenant is not of
works, but of grace. Rom. xi. 6, " And if by grace,
then it is no more of works, otherwise grace is no more
covenant of grace teas made with Christ as the second Adam,
and in him, with all the elect as his sccd.— Ev.
* It would have been more correct, had the author said, The
condition of the latter has been already fulfilled by the righteousness
of Christ, Ihe second Adam, who is given, a covenant of the peo-
ple, and by whose obedience many are made righteous. Faith
and sincere obedience are promised in the new covenant, Zech. xiL
10; Ezek. xxxvi. 25—27; Jer. xxxii. 40, and therefore cannot be its
condition. It is by faith that we become actually interested in the
new covenant. John i. 12; Isa. xlv. 24. Larger Catechism, an-
Bwer to quest. 32.— Ed.
'60 AN EXPOSITION OF
grace- but if it be of works, then it is no more grace,
otherwise work is no more work."
Q. 4. Is this covenant a changeable covenant?
A. No, it is not changeable, hut everlasting and un-
changeable for ever. Isa. liv. 10, '-For ihe mountains
shall depart, and tbe hills be removed, but my kindness
shall not depart from thee, neither shall the covenant of
my peace be removed, saith the Lord, that hath mercy
on thee."
Q. 5. What are the principal things bestowed in this
covenant?
A. God himself, and in and with him pardon and sal-
vation. Jer. xxxi. 33, "I will be their God, and they
shall be my people."
Q. 6. Can no sin be forgiven out of this covenant?
A. No, God pardons none out of this covenant. John
iii. 18, "But he that believeth not is condemned already."
Q. 7. What is the first instruction hence?
A. Humbled and believing sinners have singular sup-
port from this new covenant. 1 John ii. 12, "I write
unto you, little children, because your sins are forgiven
you for his name's sake."
Q. 8. What is the second instruction hence?
A. That it is the great concern of all men to examine
whether they be in this covenant, or not, 2 Cor. xiii. 5,
i' Examine yourselves, whether ye be in the faith, prove
your own selves : know ye not your own selves, how that
Jesus Christ is in you, except ye be reprobates."
Q. 9. What is the third instruction?
A. See here the miserable state of the wicked, which
have no interest in it, Psal. 1. 16. " But unto the wicked
God saith, What hast thou to do to declare my statutes,
or that thou shouldest take my covenant in thy mouth?"
Q. 10. What is the last instruction?
A. That Christians are obliged to walk as people in
covenant with God, 1 Pet. ii. 9, "But ye are a chosen
generation, a royal priesthood, a holy nation, a peculiar
people, that ye should show forth the praises of him,
who hath called you out of darkness into his marvellous
light."
THE assembly's CATECHISM. 61
OF THE ONLY REDEEMER.
Quest. XXI. Who is the Redeemer of God's elect?
Ans. The only Redeemer of God's elect is the
Lord Jesus Chrfst, who, being the eternal Son of
God, became man, and so was and continues to be,
God and man, in two distinct natures, and one per-
son for ever.
Q. 1. What does the name Redeemer signify'?
A. It signifies one that frees another out of captivity
and bondage, as Christ did. Matt. xx. 28, "And to give
his life a ransom for many."
Q. 2. What was the misery from which Christ deli-
vered us 1
A. A twofold misery, namely, sin and hell. First,
Sin- Matt. i. 21, "Thou shalt call his name Jesus, for
he shall save his people from their sins." Secondly,
Hell- 1 Thess. i. 10, "'Even Jesus, who delivered us
from the wrath to come."
Q. 3. How did Christ deliver us from this misery"?
A. First, By price. Secondly, By power. By price.
1 Pet. i. 18, 19, "Ye are not redeemed with silver and
gold from your vain conversation received by tradition
from your fathers: but with the precious blood of Christ,
as of a lamb without blemish, and without spot." By
power. Col. i. 13, " Who hath delivered us from the power
of darkness, and hath translated us into the kingdom of
his dear Son." .
Q. 4. When was the redemption wrought by Christ?
A. It was decreed from eternity; it was actually wrought
on the cross. Col. i. 20, "And having made peace through
the blood of his cross, by him to reconcile all things unto
himself; by him, I say, whether they be things in earth,
or thinffs in heaven."
Q. 5^. How then could they be redeemed that died be-
fore]
A. Though Christ's blood was actually shed after the
Old Testament believers died; yet the virtue of Christ's
death extends to them, as well as to us. Heb. xi. 39, 40,
"And these all having obtained a good report through
faith, received not the promise, God having provided
6
'62 AN EXPOSITION OP
some better thing for us, that they without us should not
be made perfect."
Q. 6. Why would not God deliver us without such a
Redeemer]
A. Because it would be not much for the honour of his
justice. Rom. iii. 25, ••' Whom God hath set forth to be
a propitiation through faith in his blood, to declare his
righteousness, for the remission of sins that are past,
through the forbearance of God. To declare, 1 say, at
this time his righteousness, that he might be just, and
the justifier of him that believeth in Jesus."
Q. 7. What is the first instruction hence?
A. That all that are out of Christ are in a miserable
bondage and captivity. John viii. 36, " If the Son there-
fore shall make you free, ye shall be free indeed."
Q. 8. What is the second instruction]
A. Hence see the heinous nature of sin, which required
such a price to satisfy for it. 1 Pet. i. 18, 19, " Ye were
not redeemed with corruptible things, as silver and gold,
but with the precious blood of Christ, as of a larnb with-
out blemish, and without spot."
Q. 9. What is the third instruction hence]
A. The wonderful love of Christ in redeeming us at
such a rate. Rev. i. 5, "Who loved us, and washed us
from our sins in his own blood."
Q. 10. What is the last instruction]
A. This strongly obliges us to a universal holiness.
1 Cor. vi. 20, '-For ye are bought with a price; there-
fore glorify God in your body and in your spirit, which
are God's."
OF Christ's incarnation.
Quest. XXII. How did Christ, being the Son of
God, become man?
Ans. 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, and born of her, yet
without sin.
Q. 1. Who is the only Redeemer of God's elect?
A. The Lord Jesus Christ is their only Redeemer, and
THE assembly's CATECHISM. 63
there is no other Redeemer besides him. Acts iv. 12
'• Neither is there salvation in any other; for there is none
other name under heaven given among men, whereby we
must be saved."
Q. 2. How is he the Son of God, as no other is or can
be]
A. He is the Son of God by nature from all eternity
and so no angel or saint is. Heb. i. 5, " For unto which
of the angels said he at any time, Thou art my son. this
day have I begotten thee]-'
Q. 3. Why was it necessary that he should become
man?
A. That he might be capable to suffer death in our
room. Heb. ii. 15—17, "For verily he took not on him
the nature of angels, but he took on him the seed of Abra-
ham. W herefore in all things it behooved him to be made
l\T}Z^^ brethren, that he might be a merciful and
taithlul high priest, in things pertaining to God. to make
reconciliation for the sins of the people."
Q. 4. Why must the Redeemer be God as well as
mant
A. Because the blood of a mere man could not satisfy
and redeem us. Acts xx. 28, « Feed the church of God,
which he hath purchased with his own blood."
Q. 5. Do these two natures make two persons?
A. No; the human nature is united to the second per-
son, and subsists in union with it. John i. 14, "And the
V\ord was made flesh, and dwelt amono- us, and we be-
held his glory, the glory as of the only begotten of the
father, full of grace and truth."
Q. 6. Was the union only for a time?
^;^^o; it continues and abides forever. Heb. vii.
24, ' But this man, because he continueth ever, hath an
unchangeable priesthood."
Q. 7. What is the first instruction hence?
A. Hence we learn the transcendent love of God to
poor sinners. John iii. 16, "God so loved the world,
that he gave his only begotten Son, that whosoever be-
iiejreth on him should not perish, but have everlasting
Q. 8. What is the second instruction?
A. Hence we learn the matchless love of Christ, that
he should stoop to such a condition for us. 2 Cor. viii 9
64 AN EXPOSITION OP
"For ye know the grace of our Lord Jesus Christ, that
though he was rich, yet for your sakes he became poor,
that ye through his poverty might be made rich."
Q. 9. What is the third instruction?
A. That the greatest sins are capable of remission to
believers. John i. 29, " Behold the Lamb of God, which
taketh away the sin of the world."
Q. 10. What is the fourth instruction?
A. That those who are in Christ need not fear the de-
nial or want of any other mercy. Rom. viii. 32, ^-'He
that spared not his own Son, but delivered him up for
us all, how shall he not with him also freely give us all
things?'-
Q. 11. What is the fifth instruction?
A. Hence we learn, how impious it is to ascribe any
part of the glory of redemption to any other besides
Christ.
Q. 12. What is the sixth in-?truction?
A. This teaches us the miserable condition of all that
are out of Christ, and the necessity of their damnation,
he being the only Redeemer.
OF THE MANNER OF CHRIST's INCARNATION. '
Q. 1. Was Christ's incarnation a voluntary act in
him?
A. Yes, it was; for though he had a command to die
for us, John x. 18, '■'■ 1 have power to lay it down, and I
have power to take it again; this commandment have
I received of my Father;" yet he came willingly. Ps.
xl. 6, 7, '-'■ Sacrifice and offering thou didst not desire,
mine ears hast thou opened : burnt-offerings and sin-of-
ferings hast thou not required. Then said I, Lo, 1 come:
in the volume of thy book it is written of me:" verse 8,
"I delight to do thy will, O my God; yea, thy law is
within my heart."
Q. 2. Was the body of Christ a real and true human
body?
A. Yes; it was a real and true bod)?", not the appear-
ance and shape of a body only. Luke xxiv. 38, " And
he said unto them, Why are ye troubled, and why do
thoughts arise in your hearts?" Verse 39, "Behold my
hands and my feet, that it is I myself; handle me, and
I
65
see. for a spirit hath not flesh and bones as ye see me
have."
Q. .3. Had he a true human soul as well as a body]
A. Yes. he had a real human soul also, and all the
natural faculties and powers thereof. Matt. xxvi. 38^
''Then saith he unto them, My soul is exceeding sor-
rowful, even unto death."
Q. 4. Was he then in all respects like unto other meni
A. No; his conception was not like others. Isa. vii.
14, •' Behold a virgin shall conceive, and bear a son, and
shall call his name Emmanuel.'" And he had no sin in
him, as others have. Heb. vii. 26, " For such a high
priest became us, who is holy, harmless, undefiled, sepa-
rate from sinners."
Q. 5. Did Christ put off the Tiuman nature at his as-
cension?
A. No; he did not, but carried it up to glory, and now
is in our nature in heaven. 1 Tim. iii. 6, " Received up
into glory."
Q. 6. Why did he assume our nature]
A. That he might die in it for our salvation. Heb. ii.
15, "And delivered them who through fear of death were
all their lifetime subject to bondage."
Q. 7. Why did he rise in it after deathl
A. He raised it from the dead, for our justification.
Rom. iv. 25, "Who was delivered for our offences, and
was raised again for our justification."
Q. 8. Why did he ascend in our nature to heaven]
A. To be a Mediator of intercession in our nature.
Heb. vii. 25, "Wherefore he is able also to save them
to the uttermost that come unto God by him, seeing he
-ever liveth to make intercession for them."
Q. 9. What is the first instruction hence]
A. That the body of Christ is not every where, but is
contained in heaven. Acts iii. 21, "Whom the heaven
must receive till the times of restitution of all things."
Q. 10. What is the second instruction]
A. That Christ is full of tender compassions to his
people's infirmities. Heb. iv. 15, " For we have not a
high priest which cannot be touched with the feeling of
our infirmities, but was in all points tempted like as we
are, yet without sin."
Q. 11. What is the third instruction]
6*
66 AN EXPOSITION OP
A. That great and admirable is the glory designed for
the bodies of believers. Phil. iii. 21, " Who shall change
our vile body, that it may be fashioned like unto his glo-
rious body, according to the working, whereby he is able
even to subdue all things unto himself."
Q. 12. What is the last instruction]
A. That the bodily eyes of believers after the resur-
rection, shall see Christ in glory. .lob xix. 26,27, '-And
though after my skin worms destro}^ this body, yet in my
flesh shall I see God, whom I shall see for myself, and
mine eyes shall behold, and not another."
OF Christ's offices.
Quest. XXIII. What offices does Christ execute
as our Redeemer?
Ans. Christ, as our Redeemer, executeth the of-
fices of a prophet, of a priest, and of a king, both in
his estate of humiliation, and exaltation.
Q. 1. What are the states or conditions of our Re-
deemer]
A. Christ's slates are twofold; namely, his state of
humiliation, and his state of exaltation. Phil. ii. 8, 9,
''And being found in fashion as a man, he humbled him-
self, and became obedient unto death, even the death of
the cross; wherefore God also hath highly exalted him,
and given him a name which is above every name."
Q. 2. How many offices belong to Christ in these
states]
A. Christ hath a threefold office; namely, of a prophet,
of a priest, and of a king.
Q. 3. Why doth Christ take all these three offices]
A. Because they are all necessary for our salvation,
and we have the benefit of them all. 1 Cor. i. 30, " Who
of God is made unto us wisdom, and righteousness, and
sanctification and redemption."
Q. 4. Can any man take Christ in one office, and not
in another]
A. No; whoever will have the benefit of any one, must
receive him in all. Acts v. 31, " Him hath God exalted
with his right hand to be a Prince, and a Saviour, for to
give repentance unto Israel, and forgiveness of sins."
THE assembly's CATECHISM. 67
Q. 5. What respect have the offices of Chrtst to the
promises'?
A. The promises flow out of them as out of their foun-
tain. 2 Cor. i. 20, " For all the promises of God in him,
are yea, and in him amen."'
Q. 6. What promises flow out of the prophetical of-
fice"?
A. All the promises of illumination, guidance and di-
rection flow out of Christ's prophetical office I
Q. 7. What promises flow out of the priestly ofiice'?
A. All the promises of pardon and peace.
Q. 8. What promises flow out of the kingly office?
A. All the promises of defence, protection and delive-
rances.
Q. 9. What is the first instruction?
A. Hence we learn the completeness of Christ for all
the wants of his people. Col. ii. 10, "And ye are com-
plete in him."
Q. 10. What is the second instruction?
A. Hence we learn the folly and misery of all h3'po-
crites that close partially with Christ?
Q. 11. What is the third instruction?
A. Hence we learn the singular dignity of the Lord
Jesus. None ever had all those offices but Christ.
Q. 12. What is the last instruction?
A. That faith is a considerate act, and requires much
deliberation.
OF Christ's perpetual office.
Quest. XXIV. How doth Christ execute the of-
fice of a prophet?
Ans. Christ execuleth the office of a prophet, in
revealing to us, by his word and Spirit, the will of
God for our salvation.
Q. 1. What does Christ's prophetical office imply?
A. It implies man's natural blindness and ignorance.
1 Cor. ii. 14, "But the natural man receiveth not the
things of the Spirit of God, for they are foolishness unto
him; neither can he know them, because they are spiri
tually discerned."
Q. 2. What else does it imply?
68 AN EXPOSITION OF
A. That Christ is the original and fountain of all that
light which guides us to salvation. 2 Cor. iv. 6, 7, "For
God, who commanded the liglU to shine out of darkness,
hath shined in our hearts, to give the light of the know-
ledge of the glory of God in the face of Jesus Christ."
Q. 3. How does Christ teach men the will of God?
A. He does it by external revelation of it. Acts iii. 22,
'Tor Moses truly said unto the fathers, A Prophet shall
the Lord your God raise up unto you of your brethren,
like unto me • him shall ye hear in all things, whatsoever
he shall say unto you.'- And by internal illumination.
Luke xxiv. 45, ''Then opened he their understanding,
that they might understand the scripture.''
Q. 4. What need then of men's ministry]
A. Very much; for Christ has instituted ministers as
instruments, by whom he will teach us. Eph. iv. 1], 12,
"And he gave some, apostles; and some, prophets; and
some, evangelists; and some, pastors and teachers; for the
perfecting of the saints, for the work of the ministry, for
the edifying of the body of Christ." Acts xxvi. 18, " To
open their eyes, and to turn them from darkness to light,
and from the power of Satan unto God, that they may
receive forgiveness of sins."
Q. 5. Can any man savingly know the will of God
without the teachings of Christ]
A. No; though common knowledge maybe obtained in
a natural way, yet not saving. Matt. xi. 25, " At that time
Jesus answered and said, I thank thee, O Father, Lord
of heaven and earth; because thou hast hid these things
from the wise and prudent, and hast revealed them unto
babes."
Q. 6. How appears it that Christ is appointed to this
office'?
A. We have the written word for it. Acts iii. 22, "A
Prophet shall the Lord your God raise up unto you of
your brethren, like unto me; him shall ye hear in all
things, whatsoever he shall say unto you.''
Q. 7. What is the first instruction hence 1
A, None need be discouraged at their natural weak-
ness, if Christ be their teacher, Matt. xi. 25, "At that
time Jesus answered and said, 1 thank thee, O Father,
Lord of heaven and earth, because thou hast hid these
things from the wise and prudent, and hast revealed them
AN EXPOSITION OP 69
unto babes." Psalm xix. 7, ^-The testimonies of the
Lord are sure, making wise the simple."
Q. 8. What is the second instruction ?
A. That it is a dreadful judgment to be spiritually
blinded under the gospel. 2 Cor. iv. 3, 4, "But if our
gospel be hid, it is hid to them that are lost, in whom
the god of this world hath blinded the minds of them
that believe not, lest the light of the glorious gospel of
Christ, who is the image of God, should shine unto
them."
Q. 9.. What is the third instruction'?
A. That prayer is the best expedient to obtain saving
knowledge. Jam. i. 5, " If any of you lack wisdom, let
him ask of God, that'giveth to all men liberally, and
upbraideth not, and it shall be given him."
Q. 10. What is the last instruction!
A. Learn hence the transcendent excellency of the
knowledge of Christ above all other knowledge, Phil,
iii. 8, 9, " Yea, doubtless, 1 count all things but loss, for
the excellency of the knowledge of Christ Jesus, my
Lord."
OF Christ's priesthood.
Quest. XXV. How doth Christ execute the office
of a priest?
Ans. Christ executeth the office of a priest, in his
once offering up of himself a sacrifice to satisfy di-
vine justice, and to reconcile us to God, and in
making continual intercession for us.
Q. 1. What is the priesthood of Christ in general!
A. It is his expiation of our sins by the sacrifice of
himself, and obtaining God's favour for us. Col. i. 20,
"And having made peace through the blood of his cross,
by him to reconcile all things unto himself- by him, I
say, whether they be things in heaven, or things in
earth."
Q. 2. What are the parts of Christ's priestly office?
A. It has two parts. First, Oblation, or offering of
himself. lieb. ix. 14, '' How much more shall the blood
of Christ, who through the eternal Spirit offered himself
without spot to God, purge your conscience from dead
works to serve the living God]" Secondly, Interces-
70 AN EXPOSITION OF
sion for us. Heb. vii. 25, " Wherefore he is able also to
save them to the uttermost, that come unto God by him,
seeing he ever liveth to make intercession for them."
Q. 3. What is the end of Christ's oblation?
A. The end of it, as to God, it was to satisfy his in-
censed justice. Rom. iii. 25, " Whom God hath set forth
to be a propitiation through faith in his blood, to declare
his righteousness, for remission of sins that are past,
through the forbearance of God." And, as to men, to
put away their sins. Heb. ix. 26, ^- For then must he
often have suffered since the foundation of the world ; but
now once in the end of the world he hath appeared to
put away sin by the sacrifice of himself.''
Q. 4. What is the first difference between Christ and
other priests]
A. Other priests offered the blood of beasts; Christ
his own blood. Heb. ix. 12, "Neither by the blood of
goats and calves, but by his own blood, he entered in
once into the holy place, having obtained eternal re-
demption for us.'"
Q. 5. What is the second difference?
A. They offered many sacrifices; Christ perfected all
by one offering. Heb. x. 14, " For by one offering he hath
perfected for ever them that are sanctified."
Q. 6. What was the sacrifice Christ offered to God 1
A. His body. Heb. x. 10, " By the which will we are
sanctified, through the offering of the body of Jesus
Christ once for all." And his soul. Isa. liii. 10, " When
thou shalt make his soul an offering for sin."
Q. 7. Whence is the efiicacy of this sacrifice?
A. From the Divine Person to whom this soul and
body was united. Acts xx. 19, " Feed the church of God,
which he hath purchased with his own blood."
Q. 8. What is the first inference from it?
A, That believers are discharged by Christ from all
their sins and debts. Acts xiii. 36, " And by him all that
believe are justified from all things."
Q. 9. What is the second inference?
A. That it is a fearful thing to fall into the hands of
an absolute God. Luke xxiii. 31, ''For if they do these
things in a green tree, what shall be done in the dry?"
Q. 10. What is the third inference?
A. That it is impossible for man to satisfy God for
THE assembly's CATECHISM. 71
his own sins. Psalm cxxx. 3, '-'If thou, Lord, shouldst
mark iniquities, O Lord, who shall stand l'^
Q. 11. 'What is the last inference?
A. That the Christian religion, only, settles the con-
science in peace. Heb. ix. 14, •• How much more shall
the blood of Christ, who through the eternal Spirit of-
fered himself without spot to God, purge your con-
sciences from dead works to serve the livinsr Godl'^
OF CHRIST S KINGLY OFFICE.
Quest. XXVL How doth Christ execute the of-
fice of a king?
Ans. Christ executeth the office of a king, ia sub-
duing us to himself, in ruling and defending us, and
in restraining and conquering all his and our ene-
mies.
Q. I. How manifold is Christ's kingdom!
A. Twofold. First, Internal in men's souls. Luke
xvii. 20, '-'Behold, the kingdom of God is within you."
.Secondly, External over the world. Eph. i. 22, ''And
hath put all things under his feet, and gave him to be
Head over all things to the church.'^
Q. 2. What is the end of Christ's providential king-
dom?
A. The good and salvation of the church. John xvii.
2, " As thou hast given him power over all flesh, that he
should give eternal life to as many as thou hast given
him."
Q. 3. Wherein does he exercise his kingly power"?
A. In restraining his and his people's enemies. Psal.
Ixxvi. 12, " Surely the wrath of man shall praise thee,
the remainder of wrath shall thou restrain."
Q. 4. How else is it exercised ?
A. In protecting his church amidst all enemies. Exod.
iii. 3, " And Moses said, I wil
this great sicrht, why the bush is not burnt."
Q. 5. What instrument does Christ use?
A. Angels are ministering spirits to him. Heb. i. 14,
''Are they not all ministering spirits, sent forth to mi-
nister for them who shall be heirs of salvation?" And
men^ yea the worst of men. Rev. xii. 16. " And the earth
72 AN EXPOSITION OF
»
helped the woman, and the earth opened her mouth, and
swallowed up the flood which the dragon cast out of his
mouth."
Q. 6. In what manner does Christ rule the world?
A. By supreme power. Rev. xix. 16, " He hath on his
vesture, and on his thigh a name written, King of kings,
and Lord of lords." And perfect wisdom. Eph. i. 11,
'' In whom also we have obtained an inheritance, being
predestinated according to the purpose of him who
worketh all things after the counsel of his own will."
Q. 7. What learn we hence?
A. That the church is saved amidst all dangers. Jer.
XXX. 11, "For I am with thee, saith the Lord, to save
thee; though I make a full end of all nations, whither I
have scattered thee, yet will I not make a full end of
thee."
Q. 8. What is the second instruction?
A. That the godly may safely trust to Christ's care.
2 Chr. xvi. 9, "For the eyes of the Lord run to and fro
throughout the whole earth, to show himself strong in the
behalf of them whose heart is perfect towards him."
Q. 9. What is the third instruction?
A. That all plots against the church shall surely be
defeated. Isa. liv. 17, " No weapon that is formed
against thee shall prosper."
Q. 10. What is the fourth instruction?
A. It gives the saints fall satisfaction in all conditions.
Rom. viii. 28, "And we know that all things work to-
gether for good, to them that love God, to them who are
the called according to his purpose."
Q. 11. What is the last inference?
A. We should not stand in a slavish fear of men. Isa.
ii. 12, "I, even I, am he that comforteth you: who art
thou, that thou shouldst he afraid of a man that shall die,
and of the son of man which shall be made as grass?"
OF Christ's humiliation.
Quest. XXVII. Wherein did Christ's humiliation
consist?
Ans. Christ's humiliation consisted in his being
born, and that in a low condition, made under the
law, undergoing the miseries of this life, the wrath
73
of God, and the cursed death of the cross, in being
buried and continuing under the power of death for
a time.
Q, 1. What does Christ's humblingof himself import?
A. His voluntariness in the deepest point of seif-de-
nial. Psalm xl. 7, ''Then said I, Lo, I come: in the
volume of the book it is written of me."
Q. 2. What was the first act of Christ's humiliation?
A. His taking man's nature on him, with all its sin-
less infirmities. Rom. viii. 3, " God sending his own
Son in the likeness of sinful flesh, and for sin condemned
sin in the flesh."
Q. 3. What is the second part of his humiliation?
A. That mean life he lived in this world, which ob-
scured his divine glory. Mark vi. 3, " Is not this the
carpenter, the son of Mary?"
Q. 4. What was the first thing in Christ's life that
humbled him?
A. The poverty of it. Matt. viii. 20, '-'And Jesus saith
unto him, The foxes have holes, and the birds of the air
have nests; but the Son of man hath not where to lay his
head."
Q. 5. What was the second thing in his life that hum-
bled him?
A. The temptations of Satan, to which he was sub-
ject. Matt. iv. 1, "Then was Jesus led up of the Spirit
into the wilderness, to be tempted of the devil ;" and that
for our sakes. Heb. ii. 17, " Wherefore in all things it
behooved him to be made like unto his brethren;" verse
18, '' For in that he himself hath suffered, being tempted,
he is able to succour them that are tempted."
Q. 6. What was the third thing in Christ that humbled
him?
A. His subjection to the law. Gal. iv. 4, "But when
the fulness of the time was come, God sent forth his Son,
made of a woman, made under the law."
Q. 7. What was the fourth thing in Christ's life that
humbled him?
A. The revilings and contradictions of sinners. Heb,
xii. 3, "For consider him that endured such contradic*
tion of sinners against himself."
Q. 8. Wherein was Christ humbled in his death?
7
74 AN EXPOSITION OP
A. His death was painful and ignominious, being madet
a curse for us. Gal. iii. 13, ''Christ hath redeemed us from
the curse of the law, being made a curse for us; for it
is written, Cursed is every one that hangeth on a tree."
And deserted in it. Matt, xxvil. 45, "And about the ninth
hour, Jesus cried with a loud voice, saying, Eli, Eli, lama
sabacthani; that is to say. My God, my Godj why hast
thou forsaken me]'^
Q. 9. What is Ihe first inference henceT
A. That lowliness and humility become Christ's fol-
lowers. Matt. xi. 29, "Take my yoke upon you, and
learn of me, for 1 am meek, and lowly in heart."
Q. 10. What is the second inference]
A. That Christ's love to sinners is astonishingly great.
2 Cor. viii. 9, " For ye know the grace of our Lord Jesus
Christ, that, though he was rich, yet for your sakes he
became poor, that ye through his poverty might be rich."
Q. 11. What is the third inference?
A. Christians should be ready to suffer for Christ. 1
Peter iv. 1, "Forasmuch, then, as Christ hath suffered
for us in the flesh, arm yourselves likewise with the same
mind: for he that hath suffered in the flesh, hath ceased
from sin."
Q. 12. What is the last inference?
A. That humiliation is the true way to exaltation.
Matt, xxiii. 12, "And whosoever shall exalt himself,
shall be abased j and he that shall humble himself, shall
be exalted."
OF Christ's exaltation.
Quest. XXVIII. W^herein consislelh Christ's ex-
altation."
Ans. Christ's exaltation consisteth in bis rising
again from the dead on the third day, in ascending
up into heaven, in sitting at the right hand of God
the Father, and in coming to judge the world at the
last day.
Q. 1. What is the first step of Christ's exaltation!
A. His resurrection from the dead.
Q. 2. How does his resurrection appear?
4. By the scripture prophecies accomplished in him.
THE assembly's catechism. 75,
1 Cor. XV. 4. "And that he was buried, and that he rose
again the third day, according to the scriptures."
Q. 3. Why did Christ rise again?
A. To establish our faith, and abolish our sins. 1 Cor.
XV. 17, "And if Christ be not risen, your faith is vain
ye are yet in your sins."
Q. 4. What other end was there of Christ's resurrec-
tionl
A. To declare his divine power. Rom. i. 4, "And
declared to be the Son of God with power, according to
the Spirit of holiness, by the resurrection from the dead."
And to evidence the fulness of his satisfaction. John
xvi. 10, " Of righteousness, because I go to my Father,
and ye see me no more."
Q. 5. Did Christ rise in the same body he laid down"?
A. It was substantially the same. John xx. 27, " Then
saith he to Thomas, Reach hither thy finger, and behold
my hands; and reach hither thy hand, and thrust it into
my side, and be not faithless, but believing."
Q. 6. What does Christ's resurrection teach us?
A. The certainty of our resurrection after death. 1
Cor. XV. 20, " But now is Christ risen from the dead,
and become the first fruits of them that slept."
Q. 7. W^hat was the second step of Christ's exalta-
tion?
A. His ascension after forty days into heaven. Acts
i. 2, 3, " Until the day in which he was taken up, after
that he through the Holy Ghost had given commandments
unto the apostles, whom he had chosen: to whom also
he showed himself alive after his passion, by many in-
fallible proofs, being seen of them forty days, and speak-
ing of the things pertaining to the kingdom of God."
Q. 8. Why did Christ stay so long on earth?
A. To assure us of the truth of his resurrection, and
to settle the due government of his church, Acts i. 2, 3.
Q. 9. For what end did he ascend?
A. To take possession of his glory. John xvii. 5, "And
now, O Father, glorify thou me with thine ownself, with
the glory which I had with thee before the world was."
And that as our fore-runner, Heb. vi. 20, " Whither the
fore-runner is for us entered, even Jesus," etc;.
Q. 10. In what manner did Christ ascend?
A. Triumphantly, and magnificently. Psalm xlvii. 5.
• 76 AN EXPOSITION OP
^•' God is gone up with a shoutj the Lord with the sound
of a trumpet."
Q. 11. What does his ascension teach uel
A. Heavenly mindedness. Col. iii. 1,2, ^'If ye then
be risen with Christ, seek those things which are above,
where Christ sitteth at the right hand of God; set your
affections on things above, and not on thina^s on the
earth." And an encouragement in our Christian race.
Heb. xii. 1,2, " Wherefore seeing we also are compassed
about with so great a cloud of witnesses, let us lay aside
every weight, and the sin which doth so easily beset us,
and let us run with patience the race that is set before
us, looking unto Jesus, the author and finisher of our
faith; who for the joy that was set before him, endured
the cross, despising the shame, and is set down at the
risfht hand of the throne of God."
the second part of the twenty-eighth question of
Christ's exaltation.
Q. 1, What was the third degree of Christ's exalta-
tion?
A. His sitting at God's right hand in heaven. Heb.
i. 3, ^'' When he had by himself purged our sins, sat down
on the right hand of the majesty on high."
Q. 2. What does God's right hand signify]
A. A state of honour. Heb. i. 1.3, "■ But to which of
the angels said he at any time. Sit on my right hand,
until I make thine enemies thy footstool?" And power.
Matt. xxvi. 64, " Hereafter shall ye see the Son of man
sitting on the right hand of power."
Q. 3. What is implied in Christ's sitting there?
A. That his work on earth is finished. Heb. x. 12,
"But this man, after he had offered one sacrifice for sin,
for ever sat down on the right hand of God."
Q. 4. What else does it signify?
A. Christ's power over all enemies. Ps. ex. 2, "The
Lord shall send the rod of thy strength out of Zion : rule
thou in the midst of thine enemies."
Q. 5. What learn we from Christ's sitting there?
A. The high honour believers are advanced to by
Christ. Eph. ii. 6, "And hath raised us up together,
and made us sit together in heavenly places in Christ
Jesus."
THE assembly's CATECHISM. 77
Q. 6. What is the last step of Christ's exaltation^
A. His coming to judgment. Acts x. 42, "And he
commanded us to preach unto the people, and to testify
that it is he which was ordained of God to be the judge
of quick and dead."
Q. 7. Is it certain there shall be a judgment-dayl
A. Yes, the scripture declares it. 2 Cor. v. 10, ''For
we must all appear before the judgment-seat of Christ.^'
And every man's conscience witnesses to it. Rom. ii.
16. " In the day when God shall judge the secrets of men
by Jesus Christ, according to my gospel."
Q. 8. What is the first property of Christ's judgment!
A. It will be awful and solemn. 1 Thess. iv. 16, " For
the Lord himself shall descend from heaven with a
shout, with the voice of the arch-angel, and with the
trump of God; and the dead in Christ shall rise first."
Q. 9. What is the second property of if?
A. It will be exact and critical. Rom. ii. 16, " In the
day when God shall judge the secrets of men by Jesus
Christ, according to my gos-pel." Matt. xii. 36, " But
I say unto you. That every idle word that men shall
speak, they shall give account thereof in the day of judg-
ment."
Q. 10. What is the third property of itT
A. It will be a universal judgment. Rev. xx. 12, "And
I saw the dead, small and great, stand before God, and
the books were opened."
Q. 11. How is this a part of Christ's exaltation?
A. He now acts in the fulness of his kingly power.
Matt. XXV. 34, "Then shall the king say unto them on
his rio-ht hand, Come, ye blessed of ray Father, inherit
the kinodom prepared for you from the foundation of the
world." And this will roll away the reproach of his
enemies. Rev. i. 7, "Behold, he cometh with clouds;
and every eye shall see him, and they also which pierced
him." , . , .
Q. 12. What learn we from Christ's being judgeT
A. That believers shall not be cast in judgment. Rora.
iy'iu. 1 " There is therefore now no condemnation to them
that are in Christ Jesus.'-'
Q. 13. What learn we hencel
A. The deplorable state of Christless persons. Luke
xix. 27 " But those mine enemies, which would not that
7*
78 AN EXPOSITION OF
1 should reign over them, bring hither, and slay them be-
fore me."
Q. 14. What else learn we from Christ's judgment?
A. To give all diligence to be found of him in peace.
2 Pet. iii. 14, " Wherefore, beloved, seeing that ye look
for such things, be diligent, tbat ye may be found of him
in peace."
OF THE APPLICATION OF CHRIST.
Quest. XXIX. How are we made partakers of the
redemption purchased by Christ?
Ans. We are made partakers of the redemption
purchased by Christ, by the effectual application of
it to us by his Holy Spirit.
Q. 1. What did our redemption cost Christ?
A. It cost him his own blood to obtain it. Heb. ix.
12, " Neither by the blood of goats and calves, but by his
own blood, he entered once into the holy place, having
obtained eternal redemption for us."
Q. 2. Can any have the benefit of it, except it be ap-
plied to them"?
A. No, if Christ be not applied, we cannot be saved.
John i. 12, " But as many as received him, to them gave
he power to become the sons of God, even to them that
believe on his name."
Q. 3. Whose work or office is it to apply Christ to usi
A. It is the office and work of God's Spirit. Tit. iii.
4, 5, '' But after that the kindness and love of God our
Saviour towards man appeared, not by works of right-
eousness which we have done, but according to his mercy
he saved us, by the washing of regeneration, and renew-
ing of the Holy Ghost."
Q. 4. What means does the Spirit use in applying
Christ]
A. The external means he makes use of, is the minis-
try of the gospel. 1 Cor. iii. 5, " Who then is Paul, and
who is Apollos, but ministers by whom ye believed?"
Q. 5. Is this sufficient of itself 1
A. No, the blessing and power of the Spirit must ac-
company it, or Christ cannot be applied. 1 Thess. i. 5,
6, " For our gospel came not unto you in word only, but
79
also in power, and in the Holy Ghost, and in much as-
surance, as ye know what manner of men we were among
you for your sake. And ye became followers of us, and
of the Lord, having received the word in much affliction,
with joy of the Holy Ghost."
Q. 6. To whom does the Spirit apply Christ?
A. To those that were given him of the Father before
the world was. Acts xiii. 48, " And as many as were
ordained to eternal life believed." John xiv. 17, " Even
the Spirit of truth, whom the world cannot receive, be-
cause it seeth him not, neither knoweth him; but ye
know him, for he dwelleth with you, and shall be in
you."
Q. 7. Is the application of Christ to a soul finished at
oncel
A. Though the first act of faith unites the soul to
Christ, yet it is a continued act. 1 Pet. ii.4, "■ To whom
coming, as unto a living stone."
Q. 8. What learn you hence]
A. What a destitute thing the soul is that is out of
Christ. Rev. iii. 17, " Because thou sayest I am rich,
and increased with goods, and have need of nothing^ and
knowest not that thou art wretched, and miserable^ and
poor, and blind, and naked."
Q. 9. What else does it teach us?
A. The riches and dignity of believers. Christ and
all his purchases are theirs. 1 Cor. iii. 22, 23, " Whe-
ther Paul, or Apollos, or Cephas, or the world, or life,
or death, or things present, or things to come; all are
yours, and ye are Christ's; and Christ is God's."
Q. 10. W'hat else does it teach us?
A. The righteousness of God in the destruction of all
unbelievers. John v. 40; Mark xvi. 16, '-He that be-
lieveth, and is baptized, shall be saved; but he that be-
lieveth not, shall be damned."
OF OUR UNION WITH CHRIST
Quest. XXX. How doth the Spirit apply to us the
redemption purchased by Christ?
Ans. The Spirit applieth to us the redemption
purchased by Christ, by working faith in us, and
thereby uniting us to Christ in our effectual calling.
80 AN EXPOSITION OF
Q. 1. Can none have saving benefit by Christy but
such as are united to him?
A. No, for as Adam's sin could not hurt us, except we
had been in him; so Christ's redemption cannot profit us,
except we are in him. 1 Cor. i. 30, " But of him are ye
in Christ Jesus, who of God is made unto us wisdom,
and righteousness, and sanetification, and redemption.''
Q. 2. What are tiie bonds of this union?
A. The Spirit on God's part. 1 John iii. 24, ^^And
he that keepeth his commandments, dwelleth in him,
and he in him ; and hereby we know that he abideth in
us." And faith on our part. Eph. iii. 17, '' That Christ
may dwell in your hearts by faith."
Q. 3. What is the first property of this unioni
A. It is an intimate union. Eph. v. 30, ''For we are
members of his body, of his flesh, and of his bones."
Q. 4. What is the second property 1
A. It is a union never to be dissolved. Rom. viii.
35, 38, " Who shall separate us from the love of Christ ?
Shall tribulation, or distress, or persecution, or famine,
or nakedness, or peril, or sword? For I am persuaded,
that neither death, nor life, nor angels, nor principalities,
nor powers, nor things present, nor things to come, nor
height, nor depth, nor any other creature,-- shall be able
to separate i>s from the love of God which is in Christ
Jesus our Lord."
Q. 5. What is the third property of this union?
A. It makes Christ, and all that he hath purchased,
become ours. 1 Cor. iii. 22, 23, "All are yours, and ye
are Christ's; and Christ is God's."
Q. 6. What is the fourth property of this union?
A. It is the foundation and root of all our spiritual and
acceptable obedience. John xv. 4, "Abide in me, and 1
in you. As the branch cannot bear fruit of itself, except
it abide in the vine; no more can ye, except ye abide in
me."
Q. 7. What is the first inference hence?
A. That saving grace in the saints is immortal, being
secured to them in and by Christ. Col. iii. 3, "Your
life is hid with Christ in God."
Q. 8. What is the second inference?
A. That the relation between Christ and believers is
very dear and intimate. Eph. v. 30, " For we are mem-
bers of his body, of his flesh, and of his bones."
81
Q. 9. What is the third inference?
A. That helievers need not be afraid to go down to
the grave. Rom. viii. 38, 39, " For I am persuaded, that
neither death nor life, — nor any other creature shall be
able to separate us from the love of God, which is in
Christ Jesus our Lord." And this union holds after
death. Matt. xxii. 31, 33, "But as touching the resur-
rection of the dead, have ye not read that which was
spoken unto you by God, saying, I am the God of Abra-
ham, and the God of Isaac, and the God of Jacobl God
is not the God of the dead, but of the living."
Q. 10. What is the fourth inference?
A. That in wronging and persecuting the saints, men
wrong and persecute Christ himself. Acts ix. 4, "And
he fell to the earth, and heard a voice saying unto him,
Saul, Saul, why persecutest thou me?"
Q. 11. What is the fifth inference?
A. That in relieving and refreshing the saints, we re-
lieve and refresh C hrist himself. Matt. xxv. 35, 36, " For
I was an hungered, and ye gave me meat; and I was
thirsty, and ye gave me drink; I was a stranger, and ye
took me in; naked, and ye clothed me; I was sick, and
ye visited me; I was in prison, and ye came unto me."
Verse 40, " Inasmuch as ye have done it unto one of the
least of these my brethren, ye have done it unto me."
Q. 12. What is the last inference?
A. That there is a sympathy in Christ, under all the
pressures and grievances of his people. Heb. iv. 15,
" We have not a high priest which cannot be touched
with the feeling of our infirmities, but was in all points
tempted like as we are, yet without sin."
OF EFFECTUAL CALLING.
Quest. XXXI. What is effectual calling?
Ans. Effectual calling is the work of God's Spirit,
whereby, convincing us of our sin and misery, en-
lightening our minds in the knowledge of Christ, and
renewing our wills, he doth persuade and enable us
to embrace Jesus Christ freely offered to us in the
gospel.
Q. 1 . What makes the difference between effectual and
ineffectual calling]
82 AN EXPOSITION OP
A. Ineffectual calling is, when men have nothing but
the external sound of the gospel. Matt. xx. 16, "For
many he called, but few chosen." Effectual is, when
the Spirit works in conjunction with ^he word. John
vi. 45, " It is written in the prophets, A nd they shall be
all taught of God; every man therefore that hath heard,
and hath learned of the Father, cometh unto me."'
Q. 2. What is tfie first act of the Spirit in effectual
calling?
A. Conviction of sin. John xvi. 8, "And \^en he is
come, he will reprove the world of sin."
Q. 3. Do the called of God hear any voice from heavenl
A. Ordinarily it is a call without sound, yet as effica-
cious as an audible voice from heaven.
Q. 4. What is the second act of the Spirit in our effec-
tual calling]
A. The illumination of the mind in the knowledge of
Christ. Acts xxvi. 18, "To open their eyes, and to turn
them from darkness to light, and from the power of Satan
unto God."
Q. 5. In what things does it enlighten them I
A. In this; that Christ is their only remedy. Acts iv.
12, "Neither is there salvation in any other; for there is
none other name under heaven given among men, where-
by we must be saved." And their all-sufficient remedy.
Heb.vii.25. "Wherefore he is able also to save them to
the uttermost that come unto God by him."
Q. 6. What is the third act?
A. His renewing of the sinner's will, and making it
flexible. Psalm ex. 3, "Thy people shall be willing in
the day of thy power." Ezek. xxxvi. 26, "A new heart
also will I give you, and a new spirit will I put within
you, and 1 will take away the stony heart out of your
flesh, and I will give you a heart of flesh."
Q. 7. Can any man come to Christ till thus enabled ?
A. No; it is not in the power of man's nature or will,
till thus renewed and enabled. Eph. i. 19, 20, "And
what is the exceeding greatness of his power to us-ward.
who believe, according to the working of his mighty
power, which he wrought in Christ, when he raised him
from the dead, and set him on his own right hand in the
heavenly places." John vi. 44, " No man can come to
me except the Father, which hath sent me, draw him."
THE assembly's catechism. 83
Q. 8. What sort of men are most ordinarily called?
A. The poor and mean ones in the world. 1 Cor. i.
26 ''For ye see your calling, brethren, how that not
many wise men after the flesh, not many mighty, not
many noble, are called; but God' hath chosen the foolish
things of the world to confound the wise; and God hath
chosen the weak things of the world to confound the
things which are mighty."
Q. 9. What is the first instruction from if?
A. Souls effectually called are never lost. Rom, xi.
29, '' For the gifts and calling of God aretwithout re-
pentance."
Q. 10. What is the second instruction?
A. All things co-operate to their good. Rom. viii.
28, " For we know that all things work together for good
to them that love God, to them who are the called ac-
cording to his purpose."
Q. 11. What is the third instruction?
A. It is dangerous to refuse God's call. Prov. i. 24,
" Because I have called, and ye refused, I have stretched
out my hand, and no man regarded, therefore I will laugh
at your calamity," &c.
Q. 12. What is the last instruction?
A. That Christians are obliged to walk suitably to
their heavenly calling. 1 Thes. ii. 12, " That ye would
walk worthy of God, who hath called you unto his king-
dom and glory."
OF THE CONCOMITANTS OF VOCATION.
Quest. XXXII. What benefits do they that are
effectually called partake of in this life?
Ans. They that are effectually called, do in this
life partake of justification, adoption, and sanctifica-
tion, and the several benefits which in this life do
either accompany or flow from them.
Q. 1. Are all who are effectually called, justified '^
A. Yes; God justifies all, and every soul that obeys
and answers his call. Rom. viii. 30, " Whom he called,
them he also justified."
Q. 2. What other benefits have the called in this life?
A. They are all the adopted children of God. Eph. i.
5, " Having predestinated us unto the adoption of chil-
g4 AN EXPOSITION OF
dren by Jesos Christ, unto himself, according to the go(^d
pleasure of his will." . -
^ Q. 3. Are those all the benefits the called received
A. No- they are not only justified and adopted, but
also sanctified! 1 Cor. i. 30, " Bj.t of him are ye m
Christ Jesus, who of God is made unto us msdom,
and righteousness, and sanctification, and redemption.
Q. 4. Do these three blessings come singly to the
''^A.'^No, they are all accompanied with .multitudes of
other blessinfs flowing from them. Lph. i. 3, ^j^ssea
be the God Tnd Father of our Lord Jesus Christ who
hath blessed us with all spiritual blessings, m heavenly
^^q! 5.^ What^are the mercies flowing from justification!
A Thev are oreat and manifold. Rom. v. 1-—5,
'Therefore being" justified by faith, we have pe^ce with
God, through ou^r Lord Jesus Christ, by whom also we
have acoesl by faith into this grace wherem we stand,
and rejoice in hope of the glory of God.
O 6 What are the benefits flowing from adoption?
a! Free access to God. Eph. iii 12, "I^ whom we
have boldness and access with confidence by the faith of
him." And a title to heaven. Rom. viii. 17, It cnii
dren, then heirs." „
O 7. What blessings accompany sanctificationf
A. Union with Christ. Heb. ii. 11 ' For both he tha
sanctifieth, and they who are sanctified, are all of one^
And ricrht to the inheritance. Acts xx. o2 "And now
brethre:'n. I commend you to God, and to the word of his
grace which is able to build you up, and to give you an
inheritance among all them which are sanctified.
Q. 8. What is the first lesson hence? , i, ^
A That they are enemies to their own souls who obey
nof the gospelcall. 2 Thess. i. 8, - In flaming fire, takmg
vengeance on them that know not God and that obey
notihe gospel of our Lord Jesus Christ.'
Q 9 ''What is the second lesson hence? . -^ 7
A* That the state of believers abounds with spiritua
privileges. 1 Cor. iii. 22, 23, " Whether Paul, or Apoi-
foo? Cephas, or the wo'rld, or life, or death, or things
present, or things to come, all are yours, and ye are
Christ's, and Christ is God's."
THE assembly's catechism. S5
Q. 10. What is the third lesson hence?
A. That the believer's privileges are not all in hope,
but some in hand. 1 John iii. 2, "■ Behold what manner
of love the Father hath bestowed upon ns. that we should
be called the sons of God."
Q. 11. What is the fourth lesson]
A. The greatest sufferers for Christ have no reason to
repent their call. Rom. viii. 18, " For 1 reckon, that the
sufferings of this present time are not worthy to be com-
pared with the glory that shall be revealed in us."
Q. 12. What is the last lesson hence?
A. That w^e have infinite reason to bless God for the
gospel, by which we are called. 2 Thess. ii. 14, " Where-
unto he called you by our gospel."
OF JUSTIFICATION.
Quest. XXXIII. What is justification?
Ans. Justification is an act of God's free grace,
wherein he pardoneth all our sins, and accepteth us
as righteous in his sight, only for the righteousness
of Christ imputed to us, and received by faith alone.
Q. 1. What are the parts of justification?
A. It consists of two parts. First, The pardon of sin.
Acts xiii. 39, "And by him all that believe are justified
from all things, from which ye could not be justified by
the law of Moses." Secondly, The acceptance of our
persons as righteous. Rom. v. 1 — 3, "Therefore being
justified by faith, we have peace with God, through our
Lord Jesus Christ, by whom also we have access by faith
in this grace wherein we stand, and rejoice in hope of the
glory of God."
Q. 2. W'hose act is it to justify sinners?
A. It is the act of God alone. Rom. viii. 33, "It is
God that justifieth." Man's justifying of himself is no- '
thing. Luke xvi. 15, "And he said unto therh. Ye are
they which justify yourselves before men, but God know-
eth your hearts; for that which is highly esteemed among
men, is abomination in the sight of God." Nor other
men's justifying of us. Rev. iii. 1, " I know thy works^
that thou hast a name to live, and art dead."
8
S6 AN EXPOSITION OF
Q. 3. Is there any thing in man to merit his justifica-
tion?
A. No; it is an act of free grace in God. Rom. iii. 24^
'• Being justified freely by his grace, through the redemp-
tion which is in Jesus Christ."
Q. 4. If it be not for any inherent righteousness, how-
then?
A. It is for the righteousness of Christ imputed to us<
Rom. iv. 6, " Even as David also describeth the blessed-
ness of the man unto whom God imputeth righteousness
without works."
Q. 5. How is Christ's righteousness made ours?
A. By a believing application of it. Galatians ii. 16,
'■Knowing that a man is not justified by the works of
the law, but by the faith of Jesus Christ, even we have
believed in Jesus Christ, that we might be justified by
the faith of Christ, and not by the works of the lawj for
by the works of the law shall no flesh be justified."
Q. 6. Is it not partly by Christ's righteousness, and
partly our own?
A. No; by Christ's righteousness, without any mix-
ture of ours. Rom. iii. 28, " Therefore we conclude, that
a man is justified by faith without the deeds of the law."
Q. 7. But does not James say otherwise? Jam. ii. 14,
'• What doth it profit, my brethren, though a man say he
hath faith and have not works; can faith save him?"
A. The two apostles contradict not one another. Paul
speaks of justification before God; and James of justify-
ing our faith before men.
Q. 8. Is no regard then to be had to good works?
A. Yes, very great; they that believe, must be careful
to maintain good works. Tit. iii. 8. "That they which
have believed in God, might be careful to maintain good
works. These things are good and profitable unto men."
Q. 9. Why can none be justified by works?
A. Because all are guilty before God. Rom. iii. 29,
" What things soever the law saith, it saith to them who
are under the law, that every mouth may be stopped,
and all the world may become guilty before God." And
the law curses all that are under guilt. Gal. iii. 10,
^'Cursed is every one that continueth not in all things
which are written in the book of the law to do them."
Q. 10. What is the first inference hence?
87
A. The happy stale of believers who are now at pea^e
with God. Rom.v. 1. "Therefore being- justified by faith,
we have peace with God through our Lord Jesus Christ."'
And whom he justifieth he gloriiieth. Rom. viii. 30.
'• Whom he justified, them he also glorified."
Q. 11. What is the second inference hencel
A. The excellency and necessity of faith. Rom.iii.30, •
''The circumcision is justified by faith, and the uncir-
cumcision through faith."
Q. 12. What is the third inference!
A. That the greatness of sin is no bar to faith, since
it is the righteousness of Christ that justifieth. 2 Cor.
V. 21, " For he hath made him to be sin for us, who knew
no sin, that we might be made the righteousness of God in
him."
Q. 13. What is the last inference?
A. That believers ought to be exceedingly humble, and
far from boasting. The law of faith excludes boasting-.
Rom. iii. 27, " Where is boasting then"? It is excluded :
by what law? of works? nay, but by the law of faith."
OF ADOPTION.
Quest. XXXIV. What is adoption?
Ans. Adoption is an act of God's free grace,
whereby we are received into the nttraber, and have
a right to all the privileges of the sons of God.
Q. 1. How many sorts of sons are there?
A. There is one by generation, and another by adop-
tion. .John i. 12. 13, " But as many as received him, to
them gave he power to become the sons of God. even to
them that believe in his name; which were born, not of
blood, nor oi
but of God."
Q. 2. What moves God to adopt any man?
A. Nothing but his free love. 1 John iii. 1, "Behold
what manner of love the Father hath bestowed upon us,
that we should be called the sons of God."
Q. 3. Is this privilege common to all men?
A. No; it is peculiar to them that receive him. John
i. 12, " But as many as received him, to them gave he
power to become the sons of God."
Q. 4. What is the first property of adoption?
88 AN EXPOSITION OP
A. It is a costly relation. Gal. iv. 45, " When th6
fulness of time was come, God sent forth his Son, made
of a woman, made under the law, to redeem them that
were under the law, that we might receive the adoption
of sons."
Q. 5. What is the second property of adoption]
■ A. It is a high and honourable relation. 1 Johniii. 1,
^' Behold what manner of love the Father hath bestowed
upon us, that we should be called the sons of God."
Q. 6. What is the third property of adoption]
A. It is a free relation on God's part. Eph. i. 4, 5,
"According as he hath chosen us in him before the foun-
dation of the world, that we should be holy and without
blame before him in love. Having' predestinated us unto
the adoption of children, by Jesus Christ to himself, ac-
cording to the good pleasure of his will." And it makes
us free. John viii. 36, " If the Son therefore shall make
you free, ye shall be free indeed."
Q. 7. What is the fourth property of adoption]
A. It is a permanent relation. John viii. 35, " The Son
abideth [in the house for] ever."
Q. 8. What is the first privilege of adoption]
A. They hiave an interest in God, as children in a
Father. 2 Cor. vi. 18, "And will be a Father unto you,
and ye shall be my sons and daughters^ saith the Lord
almighty."
Q. 9. What is the second privilege]
A. Being God's sons, they are heirs of God, and joint
heirs with Christ. Rom. viii. 17, "And if childreOj then
heirs, heirs of God, and joint heirs with Christ."
Q. 10. What is the third privilege]
A. Seasonable and sanctified afflictions. Heb. xii. 6,
"He scourgeth every son whom he receiveth."
Q. 11. What is the fourth privilege]
A. The attendance and ministry of angels. Heb. i. 14,
"Are they not all ministering spirits, sent forth to mi-
nister for them who shall be heirs of salvation]"
Q. 12. What is the fifth privilege]
A. The assistance of the Spirit in prayer. Rom. viii.
15, "For ye have not received the spirit of bondage again
to fear, but ye have received the Spirit of adoption,whereby
we cry, Abba, Father." And God's hearing of their
prayers. 1 John v. 14, "And this is the confidence thai
89
we have in him, That if we ask any thing according to
his will, he heareth us."
Q. 13. What use should we make of thisl
A. It teaches us to carry ourselves as children to our
Heavenly Father. First, In our imitation of him. Eph.
V. 1, "Be ye therefore followers of God, as dear chil-
dren." Secondly, In our submission to him. Heb. xii,
9, '• Furthermore^ we have had fathers of our flesh, which
corrected us, and we gave them reverence; shall we not
much rather be in subjection to the Father of spirits, and
live"?" Thirdly, In our dependence on him. Matt. vi. 32,
'' For your Heavenly Father knoweth that ye have need
of all these things."
OF SANCTIFICATION.
Quest. XXXV. What is sanctification?
Ans. Sanctification is the work of God's free grace,
whereby we are renewed in the whole man after the
image of God, and are enabled more and more to die
unto sin, and live unto righteousness.
Q. 1. What are the parts of sanctification]
A. Dying unto sin, and living unto God. Rom.vi. II,
" Likewise reckon ye also yourselves to be dead indeed
unto sin, but alive unto God, through Jesus Christ our
Lord."
Q. 2. Who is the author of sanctification?
A. God only. Jude 1, " To them that are sanctified by
God the Father."
Q. 3. What is the instrument of it?
A. The word of God. John xvii. 17, "Sanctify them
through thy truth; thy word is truth."
Q. 4. W'hat part of man is sanctified]
A. Every part, both of soul and body. 1 Thess. v. 23,
'• And the very God of peace sanctify you wholly; and I
pray God your whole spirit, soul and body be preserved
blameless unto the coming of our Lord Jesus Christ."
Q. 5. Is sanctification perfected at once]
A. No; but by degrees. 2 Pet. iii. 18, " But grow in
grace, and in the knowledge of our Lord and Saviour
Jesus Christ."
Q. 6. When will it be made perfect]
A. When we come to heaven, and not before. 1 Cor.
8*
90 AN EXPOSITION OP
xiii. 10, 11, "But when that which is perfect is come,
then that which is in part shall he done away."
Q. 7. What are the signs of true sanciification'?
A. It will pervade every part of our conversation. 1
Pet. i. 15, " But as he which hath called you is holy, so
be ye holy in all manner of conversation." Secondly,
And continue to the end. Rev. xxii. 11, '- Let him that
is holy, be holy still."
Q. 8. What is the inseparable companion of sanctifi-
cation]
A. RifT-hteousness towards men. Lukei.74, 75, "That
he would grant unto us, that we being delivered out of
the hands of our enemies, might serve him without fear,
in holiness and righteousness before him all the days of
our life."
Q. 9. What is opposite to sanctification?
A. All filthiness of the flesh and spirit. 2 Cor. vii. 1,
"Having therefore these promises, dearly beloved, let
us cleanse ourselves from all filthiness of the flesh and
spirit."
Q. 10. What is the privilege of the sanctified?
A. They are all elected, and shall be glorified. 1 Pet.
i. 2, 4, " Elect according to the foreknowledge of God the
Father, through sanciification of the Spirit — to an inhe-
ritance incorruptible and undefiled, and that fadeth not
away, reserved in heaven for you."
Q. 11. What is the case of them who live and die un-
sanctified 1
A. They shall never see God. Heb. xii. 14, "Follow
peace with all men, and holiness: without which no man
shall see the Lord."
Q. 12. What distinguishes true from pretended sanc-
ficationl
A. True sanctification purges the heart from the love
of sin. Rom. vii. 15, " For that which I do, I allow not."
And the life from the dominion of sin. Rom. vi. 19, "As
ye have yielded your members servants to uncleanness,
and to iniquity, unto iniquity; even so now yield your
members servants to righteousness, unto holiness."
Q. 13. May great sinners be sanctified!
A. Yes; the Spirit of God can sanctify the vilest heart;
1 Cor. vi. 11, "And such were some of you; but ye are
washed, but ye are sanctified."
THE assembly's CATECHISM. 91
OF ASSURANCE THE FRUIT OF JUSTIFICATION.
Quest. XXXVI. What are the benefits which in
this life do either accompany or flow from justifica-
tion, adoption, and sanctification.
Ans. The benefits which in this life do either ac-
company or flow from justification, adoption, and
sanctification, are, assurance of God's love, peace of
conscience, joy in the Holy Ghost, increase of grace,
and perseverance therein to the end.
Q. 1. Is assurance possible to be attained in this life?
A. Yes; for some have had it. Cant. vi. 3, "I am
my Beloved's, and my Beloved is mine." And all Chris-
tians are commanded to strive for it. 2 Peter i. 10,
'• Wherefore the rather, brethren, give diligence, to make
your calling and election sure."
Q. 2. How many sorts of assurance are there 1
A. There is an objective assurance. 2 Tim. ii. 19,
"Nevertheless the foundation of God standeth sure,
having this seal, The Lord knoweth them that are his."
And a subjective or personal assurance. Gal. ii. 20,
*•' Who loved me, and gave himself for me."
Q. 3. Is personal assurance perfect in this life?
A. No; it admits of doubts and fears, which interrupt
it, and it is not always at one height. 1 Cor. xiii. 10,
J' When that which is perfect is come, then that which
is in part shall be done away."
Q. 4. On what testimony is personal assurance built?
A.. Upon the testimony of God's Spirit witnessing
with ours. Rom. viii. 16, "The Spirit itself beareth
witness with our spirit, that we are the children of God."
Q. 5. Does the Spirit make use of signs in us to as-
sure us?
A. Yes; ordinarily he does. 1 John iii. 14, " We know
that we are passed from death to life, because we love
the brethren." And verse 24, " Hereby we know that he
abideth in us, by the Spirit which he hath given us."
Q. 6. How is true assurance discerned from presumD-
tion? ^ ^
A. True assurance humbles the soul. Gal. ii. 20, "I
am crucified with Christ: nevertheless I live: yet not 1,
but Christ liveth in me." And makes the soul afraid of
92 AN EXPOSITION OF
sin, 2 Cor. vii, 1, '-'Having therefore these promises,
dearly beloved, let us cleanse ourselves from all filthi-
ness of the flesh and spirit, perfecting holiness in the
fear of God."
Q. 7. What is the usual season of assurance?
A. The time of greatest sufferings for Christ. 1 Pet.
iv. 14, ''If ye be reproached for the name of Christ,
happy are ye; for the Spirit of glory and of God resteth
upon yon.'^
Q. 8. Is personal assurance absolutely necessary to
salvation?
A. No; a man may be saved, and in Christ, without
it. Isa 1. 10, " Who is among you that feareth the Lord,
that obeyeth the voice of his servant, that walketh in
darkness, and hath no light? Let him trust in the name
of the Lord, and stay upon his God."
Q. 9. What is the fruit of assurance]
A. Joy unspeakable amidst outward troubles. Rom.
V. 1 1 , " And not only so, but we also joy in God, through
our liOrd Jesus Christ, by whom we have now received
the atonement."
Q. 10. What sins usually eclipse our assurance?
A. Negligence in duty starves it. 2 Pet. i. 10, "Give
diligence to make your calling and election sure : For if
you do these things, ye shall never fall." And sinning
against light, stabs it. Psalm li. 8, " Make me to hear
joy and gladness; that the bones which thou hast broken
may rejoice."
Q. 11. What is the first inference from this doctrine?
A. That no unregenerate person can have any as-
surance; for it is the fruit of justification, adoption, and
sanctification..
Q. 12. What is the second inference?
A. That all the joys of heaven are not to come: but
some communicated in this life. 1 Pet. i. 8, "Whom
having not seen, ye love; in whom, though now ye see
him not, yet believing, ye rejoice with joy unspeakable,
and full of glory."
Q. 13. What is the third inference?
A. That assured believers need to be circumspect
persons, that they grieve not the Spirit. Eph. iv. 30,
"And grieve not the Holy Spirit of God, whereby ye are
sealed unto the day of redemption."
THE assembly's CATECHISM.
93
OF PEACE OF CONSCIENCE.
Q 1. What does the word peace sianify in scripture?
A In the language of the Old Testament it signifies
all temporal good.* 1 Sam. xxv. 6, " Peace be both to
thee and peace be in thine house, and peace be unto all
that thou hast." And in the New Testament all special
good. 2 Thess. iii. 16, " Now the Lord of peace himseit
give you peace always."
Q. 2. What are the kinds of special peaceT
A. There is a twofold special peace; one without us
by reconciliation. Ron., v. 1, " Therefore being justified
bv faith, we have peace with God." And peace within
us, by way of consolation. Col. iii. 15, ''And let the peace
of God rule in your hearts."
Q. 3. What did our peace cost Christ] ,
A. It cost him bloody stripes and sufferings. Isa. liii.
5, "The chastisement of our peace was upon him; and
by his stripes we are healed."
Q. 4. Can any have true peace but such as are in
him] T , . rti
A. No; others may have false peace. ^ Luke xi. Ji,
" When a strono- man armed keepeth his palace, his
aoods are in peace.'" But believers only have true peace.
Rom. V. 1, "Therefore, being justified by faith, we have
peace with God through our Lord Jesus Christ."
Q. 5. Have all believers peace in their consciences at
all times] u + Ko^«
A No they are always in a state of peace, but navt
not always the sense of peace. Isa. 1.10, "Who is arnong
vou that feareth the Lord, and obeyeth the voice of his
servant, that walketh in darkness, and hath no light J
Let him trust in the name of the Lord, and stay upon his
God."
Q. 6. What is that which hinders the sense of peace
in believers] . .
A. Their sins against the Lord, and grieving of his
Spirit. Isa. lix. 3, " But your iniquities have separated
between you and your God; and your sms have hid his
face from you, that he will not hear."
* The author is surely not to be understood as intimating that
the Old Testament does not also speak of a special peace, but that
in the New Testament it is generally used in tins sense.- 1.^.
94 AN EXPOSITION OF
Q. 7. What maintains the state of peace when the sense
of peace is lost]
A. Christ's continual and potent intercession with the
Father for us. 1 John ii. 12, " My little children, these
things write 1 unto you, that ye sin not: and if any man
sin, we have an advocate with the Father, Jesus Christ
the righteous."
Q. 8. What is the best way to maintain our peace with
God]
A. Strict walking by gospel rules. Gal. vi. 16, "^'And
as many as walk according to this rule, peace be on
them."
Q. 9. Does this peace vary with outward peace?
A. No; we may enjoy this when no peace is to be had
in the world. John xvi. 33, " These things have I spoken
unto you, that in me ye might have peace. In the world
ye shall have tribulation; but be of good cheer, I have
overcome the world."
Q. 10. What is the first instruction hencel
A. That the wicked are in a sad case at all times, but
especially in evil times. Isa. Ivii. 20, 21, ^' But the wicked
are like the troubled sea when it cannot rest, whose wa-
ters cast up mire and dirt; there is no peace, saith my
God, to the wicked."
Q. 11. What is the second instruction hence?
A. That the chief care of a Christian should be to keep
his peace with God. Jer. xvii, 17, '-'Be not a terror to
me: thou art my hope in the day of evil,"
Q. 12. What is the last instruction?
A. Let the saints long to be in heaven, the state of full
and perfect peace. Isa. Ivii. 2, " He shall enter into peace;
they shall rest in their beds, each one walking in his up-
rightness."
OF JOY IN THE HOLY GHOST,
Q. 1. How many sorts of joy are there among men?
A. There is a sentient joy. Acts xiv. 17, '' Neverthe-
less he left not himself without witness, in that he did
good, and gave us rain from heaven, and fruitful seasons,
filling onr hearts witli food and gladness." A sinful joy.
ProvTxv. 21, " Folly is joy to him that is destitute of
wisdom." And a spiritual joy. Rom. v. 11, "And not
only so, but we also joy in God through our Lord Jesus
Christ,"
95
Q. 2. Why is spiritual joy called joy in the Holy
Ghost?
A. Because the Holy Ghost is the author of it. Gal.
V. 22, '^ But the fruit of the Spirit is love, joy, peace,"
etc,
Q. 3. What is the first thing that begets joy in the
saints'?
A. The first thing they joy in is, their justification be-
fore God. Isa. Ixi. 10, ''I will greatly rejoice in the Lord,
my soul shall be joyful in my God; for he hath clothed
me with the garments of salvation, he hath covered me
with the robe of righteousness." Rom. v. 11, "And not
only so, but we also joy in God, through our Lord Jesus
Christ, by whom we have now received the atonement."
Q. 4, What is the second thing that begets this joy?
A. Hope of glory begets joy in the saints. Rom. v. 2,
*' And rejoice in hope of the glory of God."
Q. 5, What is the instrument by which the Spirit con-
veys this joy?
A. Faith is the instrument of it. Phil. i. 25, "And
having this confidence, 1 know that I shall abide and
continue with you all, for your furtherance and joy of
faith."'
Q. 6. What is the first property of this joy?
A. It is joy unspeakable, and full of glory. 1 Pet. i.
8, "Believing, ye rejoice with joy unspeakable, and full
of glory."
Q. 7. What is the second property of it?
A. That it is not in the power of men to deprive the
saints of it. John xvi. 23, "And your joy no man taketh
from you."
Q. 8. What is the third property of it?
A. It makes the soul free and cheerful in the ways of
obedience. Psalm cxix. 32, "I will run the ways of thy
commandments, when thou shalt enlarge my heart."
Q. 9. What is most destructive of a Christian's joy?
A. Sin, especially sin against light. Ps. li. 8, "' Make
me to hear joy and gladness, that the bones which thou
hast broken may rejoice."
Q. 10. What should be the main care of a Christian
in this world? .
A. To maintain his joy in God to the last. Acts xx. 24,
" But none of these things move me; neither count I my
96 AN EXPOSITION OF
life dear unto myself, so that I might finish my course with
joy."
Q. 11. Have not hypocrites their joys as well as real
Christians'?
A. Yes; hut the joy of the hypocrite is not grounded
upon scripture-warrant, and will vanish away. John v.
35, " He was a burning and a shining light; and ye were
willing for a season to rejoice in his light."
Q. f2. What is the first inference hence]
A. Let all that expect joy in the Holy Ghost, see that
they preserve purity of conscience and conversation. 2
Cor. i. 12, '' For our rejoicing is this, the testimony of
our conscience, that in simplicity, and godly sincerity,
not with fleshly wisdom, but by the grace of God, we
have had our conversation in the world, and more abun-
dantly toyou-ward."
Q. 13. What is the last inference^
A. That religion is no melancholy thing, but the foun-
tain of all joy and pleasure. Prov. iii. 17, " Her ways are
w^ays of pleasantness, and all her paths are peace."
OF THE INCREASE OF GRACE,
Q. 1. Does all true grace increase and grow?
A. Yes, it does, like the morning light. Prov. iv. 18,
"The path of the just is as the shining light, that shineth
more and more unto the perfect day." And for that end,
God has appointed ministers and ordinances. Eph.iv. 11,
12, '-'And^he gave some, apostles: and some, prophets:
and some, evangelists: and some, pastors and teachers;
for the perfecting of the saints, for the work of the minis-
try, for the edifying of the body of Christ."
Q. 2. Cannot false or seeming grace grow?
A. It may spring up and seem to flourish for a time,
but comes not to perfection. Luke viii. 14, "And that
which fell among thorns, are they, which when they
have heard, go forth, and are choked with the cares,
and riches, and pleasures of this life, and bring no fruit
to perfeciion."
Q. 3. What is the first respect in which grace grows?
A. It grows by rooting itself deeper in the soul. Eph.
iii. 17, "That Christ may dwell in your hearts by faith;
that ye being rooted and grounded in love, may be able,"
etc.
97
Q. 4. "What is the second respect or manner of its
growth"?
A. It grows in respect of its greater fitness and readi-
ness for acts of obedience. Col.i. 11, "Strengthened with
all might, according to his glorious power, unto all pa-
tience, and long-suffering, with joyfulness."
Q. 5. What is the third respect or manner of its
growth ?
A. It grows in respect of its abilities to fix the mind
more steadily on spiritual things, Hence, grown Chris-
tians are called spiritual men. Gal. vi. 1, "Ye which are
spiritual, restore such a one in the spirit of meekness.''
Q. 6. Why must all true grace grow?
A. Because there is a stature to which Christians are
appointed. Eph.iv. 13, "Till we all come in the unity of
title faith, and of the knowledge of the Son of God, unto
a perfect man, unto the measure of the stature of the ful-
ness of Christ."
Q. 7. What are the causes of a Christian's growth]
A. Union with Christ. John xv. 4, "As the branch
cannot bear fruit of itself, except it abide in the vine; no
more can ye, except ye abide in me." And his blessing
on the ordinances. Isa. Iv. 10, 11, "For as the raincometh
down, and the snow from heaven, and returneth not thi-
ther, but watereth the earth, and maketh it bring forth
and bud, that it may give seed to the sower, and bread
to the eater: so shall my word be that goeth forth out of
my mouth; it shall not return unto me void, but it shall
accomplish that which I please, and it shall prosper in
the thing whereto I sent it." And providences. Phil. i.
19, "For I know that this shall turn to my salvation
through your prayers and the supply of the Spirit of Jesus
Christ."
Q. 8. May not true grace sometimes decay]
A. Yes, it may. Rev. ii. 4, "Nevertheless, I have
somewhat against thee, because thou hast left thy first
love." But not utterly. 1 John iii. 9, "Whosoever is
•born of God, doth not commit sin; for his seed remaineth
in him."
Q. 9. What is the first inference hence?
A. To bless God for gospel ordinances. Psalm xcii.
13, 14, "Those that be planted in the house of the Lord,
•hall flourish in the courts of our God : they shall still
9
98 AN EXPOSITION OF
bring forth fruit in old age : they shall be fat and flou-
rishing."
Q. 10. What is the second inference?
A. Hence we see the miserable state of them that
grow worse and worse. Jade ver. 12, " These are spots
in your feasts of charity, when they feast with you, feed-
ing themselves without fear: clouds they are without
water, carried about of winds : trees whose fruit wither-
eth, without fruit, twice dead, plucked up by the root."
Q. 11. What is the third inference]
A. Christians should not be discouraged at their weak-
ness in grace, for they have a merciful Christ. Isaiah
xlii. 3, "A bruised reed shall he not break: and the
smoking flax shall he not quench? he shall bring forth
judgment unto truth." And a sure promise. Job xvii.
9, "The righteous also shall hold on his way,- and he
that hath clean hands, shall be stronger and stronger."
Q. 12. What is the last inference?
A. That all true Christians draw daily nearer and
nearer to the heavenly and perfect state. 2 Cor. iv. 16,
'^ For which cause we faint not: but though our outward
man perish, yet the inward man is renewed day by day."
Rom. xiii. 11," For now is our salvation nearer than when
we believed."
OF PERSEVERANCE.
Q. 1, What is perseverance to the end?
A. It is the steady and constant continuance of Chris-
tians in the ways of duty and obedience, amidst all temp-
tations and discouragements to the contrary. Col. i. 23,
"If ye continue in the faith grounded and settled, and be
not moved away from the hope of the gospel, which ye
have heard, and which was preached, to every creature
which is under heaven, whereof I Paul am made a mi-
nister."
Q. 2. Do all that profess Christ, continue in him?
A. No: many that at first zealously profess him, after-
wards fall away. John vi. 66, '• From that time many
of his disciples went back, and walked no more with
him."
Q. 3. Why do not all persevere?
A. Because all professors have not a good root and
foundation. Matt. xiii. 20, 21, " But he that received the
THE assembly's CATECHISM. 99
seed into stony placQg, the same is he that heareth the
word, and anon with joy receiveth it; yet hath he not root
in himself, but dureth for a while; for when tribulation,
or persecution ariseth because of the word, by and by he
is offended.'-
Q. 4. What is the first ground of the saints' perseve-
rance?
A. God's electing love, in which they are given to
Christ. John x. 20, "' My Father which gave them me, is
greater than all; and none is able to pluck them out of
my Father's hand."
Q. 5, What is the second ground of perseverance?
A. The immortal nature of sanctifying grace. John
iv. 14, " But whosoever drinketh of the water that I
shall give him, shall never thirst: but the water that 1
shall give him, shall be in him a well of water springing
up into everlasting life.'' 1 John iii. 9, '• For his seed
remaineth in him."
Q. 6. What is the third ground of it?
A. The covenant of grace. Jer. xxxii. 40, "And I will
make an everlasting covenant with them, that I will not
turn away from them to do them good : but 1 will put
my fear in their hearts, that they shall not depart from
me.''
Q. 7. What is the fourth ground of it?
A. Christ's effectual intercession. Luke xxii. 32, " But
I have prayed for thee, that thy faith fail not."
Q. 8. Are there no declinings of grace in the saints?
A. Yes, there are. Rev. ii. 4, " Nevertheless I have
somewhat against thee, because thou hast left thy first
love." Yet grace cannot be totally or finally lost: for
the seed of God remaineth in the sanctified. I John iii.
9, " Whosoever is born of God, doth not commit sin; for
his seed remaineth in him: and he cannot sin, because
he is born of God."
Q. 9. Is there no hope of salvation for final apostates?
A. No, the gospel gives none. Heb. x. 38, "But if
any man draw back, my soul shall have no pleasure in
him."
Q. 10. What is the first instruction hence?
A. It warns all men to lay a good foundation, lest the
buildings of hope be overturned when the storm comes.
Matt. vii. 24, 25, "Therefore, whosoever heaieth these
100 AN EXPOSITION OP
sayings of mine, and dceth them, I will liken him unto a
wise man which built his house upon a rock: and the
rain descended, and the floods came, and the winds blew,
and beat upon that house- and it fell not, for it was founded
upon a rock."
Q. 11. What is the second instruction?
A. That all men should look to themselves, lest they
lose the things which they have wrought. 2 John ver. 8,
'^ Look to yourselves, that we lose not those things which
we have wrought, but that we receive a full reward." 1
Cor. X. 12, " Wherefore let him that thinketh he standeth,
take heed lest he fall."
Q. 12. What is the last instruction^
A. Let no true Christian, however weak, be discou-
raged, for God is able to make him stand. Rom. xv. 4,
"Who art thou that judgest another man's servant? To
his own master he standeth or falleth; yea, he shall be
holden up, for God is able to make him stand."
OF PERFECTION AT DEATH.
Quest. XXXVIL What benefits do believers re-
ceive from Christ at their death?
A. The souls of believers are at their death made
perfect in holiness, and do immediately pass into
glory, and their bodies, being still united to Christ,
do rest in their graves till the resurrection.
Q. 1. What is the state of perfect holiness?
A. It consists in a perfect freedom from sin, or the
least inclinations to sin. Eph. v. 27, "That he might
present it to himself a glorious church, not having spot
or wrinkle, or any such thing: but that it should be holy,
and without blemish."
Q. 2. Wherein else does perfection consist?
A. It consists in the attainment of the highest measures
and degrees of holiness the creature is capable of. Eph.
iv. 12, 13, "For the perfecting of the saints — till we all
come in the unity of the faith, and of the knowledge of
the Son of God, unto a perfect man, unto the measure of
the stature of the fulness of Christ."
Q. 3. Cannot this be attained whilst in the body?
A. No, for here all our graces are imperfect. 2 Cor
THE assembly's CATECHISM. 101
xiii. 12, '-'For now we see through a glass darkly; bnt
then face to face." And we live at a distance from God.
2 Cor. V. 6, " Whilst we are at home in the body, we are
absent from the Lord.''
Q. 4. How is this attained at deathi
A. At death the roots of sin are pulled up out of the
believer's nature. Heb. xii. 23, "And to the spirits of just
men made perfect."
Q. 5. Why must the soul be made perfect at death?
A. Because the purity of the heavenly state admits no
sin or imperfection. Rev. xxi. 27, "And there shall in no
wise enter into it any thing that defileth, neither whatso-
ever worketh abomination, or maketh a lie, but they which
are written in the Lamb's book of life."
Q. 6. What is the first inference hence]
A. That death should be lovely and desirable in the
eyes of believers. Phil. i. 23, " Having a desire to depart,
and to be with Christ; which is far better."
Q. 7. What is the second inference?
A. That God has provided special relief for his people
that now groan under their sins, and many imperfections.
1 Cor. xiii. 12, " For now we see through a glass darkly;
but then face to face: now I know in part; but then shall
I know even as also 1 am known."
Q. 8. What is the third inference?
A. That the heavenly state is infinitely above and be-
yond whatever we enjoy here. 1 Cor. ii. 9, " But as it is
written, Eye hath not seen, nor ear heard, neither have
entered into the heart of man, the things which God hath
prepared for them that love him."
Q. 9. What is the fourth inference?
A. That believers are but a small distance from the
satisfaction of all their desires. Rom. xiii. 11, "For now
is our salvation nearer than when we believed."
Q. 10. What is the fifth inference?
A. That the saints should earnestly pursue that per-
fection, even in this imperfect state. Phil. iii. 13, 14,
'' Brethren, I count not myself to have apprehended; but
this one thing I do, forgetting those things which are be-
hind, and reaching forth to those things which are before,
I press towards the mark, for the prize of the high calling
of God in Christ Jesus."
Q. 11. What is the sixth inference?
9*
102 AN EXPOSITION OP
A. That death to the saints is better than life. Phil. i.
21, " For to me to live is Christ, and to die is gain."
Q. 12. What is the last inference^
A. That faith is absolutely necessary to entitle us to
this perfect state.
OF IMMEDIATE GLORIFICATION.
Q. 1. Do all that die in Christ immediately pass into
gloryT
A. Yes, they do. Luke xxiii. 43, "To-day shalt thou
be with me in paradise." Phil. i. 23, " Having a desire
to depart, and to be with Christ."
Q. 2. What is the first reason for their immediate glo-
rification'?
A. Because heaven is prepared and ready for them.
Malt. XXV. 34, '• Come, ye blessed of my Father, inherit
the kingdom prepared for you from the foundation of the
world."
Q. 3. What is the second reason for hi
A. Because at death they are as ready for heaven as
ever they shall be. John ix. 4, " I must work the work of
him that sent me, while it is day; the night cometh, when
no man can work."
Q. 4. What is the third reason for it]
A., Because otherwise death could not be gain, as it is.
Phil. i. 21, " For to me to live, is Christ- and to die, is
gain."
Q. 5. What is the fourth reason for ill
A. Because there is the same reason for all, as for any
one: but some are immediately glorified. Luke xxiii. 43,
"To-day shalt thou be with me in paradise."
Q. 6. What is the fifth reason for it?
A. Because Christ longs for their coming to him, and
they for his enjoyment- and these longings are in vain,
if not satisfied. Rev. xxii. 17, 20, "And the Spirit and
the bride say, Come. And let him that heareth, say, Come.
And let him that is athirst, come: and whosoever will,
let him take the water of life freely. He which testifieth
these things, saith, Surely I come quickly. Amen. Even
so, come, Lord Jesus."
Q. 7. What is the first instruction hence?
A. That the apparitions of departed saints Ordinarily
nre but fables: they wander not. Rev. iii. 12, " Him that
THE assembly's CATECHISM. 103
overcometh, will I make a pillar in the temple of my God,
and he-shall go no more out."
Q. 8. What is the second inference?
A. That purg-atory is a groundless fable, and invention
of men; and the scripture alleo^ed to countenance it,
grossly abused. 1 Pet. iii. 19, " By which also he went
and preached unto the spirits in prison."
Q. 9. What is the third inference?
A. That heaven must needs be a marvellous surprise
to believers, however long they may have conversed with
it here.
Q. 10. What is the fourth inference?
A. The consideration of this should provoke saints to
work hard to finish all they have to do on earth. Eccles.
ix. 10, " Whatsoever thy hand findeth to do, do it with
thy might; for there is no work, nor device, nor know-
ledge, nor wisdom in the grave whither thou goest."
Q. 11. What is the fifth inference?
A. That there is no reason to grieve excessively for
departed saints. 1 Thess. iv. 14, '^ Even so them also
which sleep in Jesus, will God bring with him."
Q. 12. What is the last inference?
A. That Christless ones are immediately in hell. Luke
xvi. 22, 23, "The rich man also died, and was buried;
and in hell he lifted up his eyes, being in torments."
OF REST IN THE GRAVE.
Q. 1. Why must believers come to the grave?
A. Because where sin has been, death by the law must
follow. Rom. V. 12, " Wherefore as by one man sin en-
tered into the world, and death by sin; and so death
passed upon all men, for that all have sinned." Rom. viii.
10, "And if Christ be in you, the body is dead because
of sin; but the spirit is life, because of righteousness."
Q. 2. What is the first privilege of their bodies there?
A. It is the privilege of their bodies to be there in union
with Christ. 1 Thess. iv. 14, "Them also which sleep
in Jesus, will God bring with him."
Q. 3. What is their second privilege?
A. Their graves are places of rest; not prisons, but
beds. Isa. Ivii. 2, " He shall enter into peace: they shall
rest in their beds, each one walking in his uprightness."
Q. 4. What is the first evil they rest from?
A. All the toils, and troubles, and afflictions of this
104 AN EXPOSITION OF
life. Rev. xiv. 13, "They may rest from their labours
and their works do follow them."
Q. 5. What is the second evil they rest from?
A. They rest from all persecutions from men. Job iii.
17, ''There the wicked cease from troubling; and there
the weary are at rest."
Q. G. What is the third evil they rest from]
A. They rest from sin, never to feel temptation or in-
clination to sin. Heb. xii. 23, '-'And to the spirits of just
men made perfect."
Q. 7. How long shall the body rest in the gravel
A. Not for ever, but till the day of the resurrection.
Job xix. 26, '-And though after my skin, worms destroy
this body, yet in my flesh shall I see God."
Q. 8. What is the first inference hence"?
A. That union wiih Christ redounds to the singular
advantage of the body as well as the soul. Rom. viii. 11,
*'But if the Spirit of him that raised up Jesus from the
dead, dwell in you, He that raised up Christ from the
dead shall also quicken your mortal bodies^ by his Spirit
that dwelleth in you."
Q. 9. What is the second inference?
A. That death dissolves not the union between Christ
and the souls or bodies of his saints. Matt. xxii. 32, "I am
the God of Abraham, and the God of Isaac, and the God of
Jacob ; God is not the God of the dead, but of the living."
Q. 10. What is the third inference?
A. That seeing our bodies are to have so long and so
sweet rest in the grave, we should not spare them in God's
service new. 2 Pet. i. 13, 14, "Yea, I think it meet, as
long as I am in this tabernacle, to stir you up, by putting
you in remembrance: knowing that shortly I must put
off this my tabernacle^ even as our Lord Jesus Christ hath
showed me."
Q. 11. What is the fourth inference?
A. That Christians should neither too much fear their
own, nor sorrow for the death of others. Rom. viii. 38, 39,
" For 1 am persuaded, that neither death, nor life, nor an-
gels, nor principalities, nor powers, — nor any other crea-
ture, shall be able to separate us from the love of God
which is in Christ Jesus our Lord." 1 Thess. iv. 13, " But
I would not have you to be ignorant, brethren, concerning
them which are asleep, that ye sorrow not, even as others
which have no hope."
THE assembly's CATECHISM. 105
OF THE RESURRECTION.
Q. 1. Is the resurrection a credible doctrine?
A. Yes, it is. Acts xxvi. 8, '• Why should it be thought
a thing incredible with you, that God should raise the
dead?"
Q. 2. Why then does it seem incredible to meni
A. Because they err, not knowing the scriptures and
the power of God. Mark xii. 24, "Do ye not therefore
err, because ye know not the scriptures, nor the power of
God]" The power of God assures us it may be so, and
the word of God tells us it must be so.
Q. 3. Is it sinful to doubt of the doctrine of the resur-
rection?
A. It is not only a sin to doubt it, but a heresy to deny
it, it being a fundamental article. Heb. vi. 2, '-'And of the
resurrection of the dead." I Cor. xv. 13, 14, '■' But if there
be no resurrection of the dead, then is Christ not risen;
and if Christ be not risen, then is our preaching vain,
and your faith is also vain."
Q. 4. Who must rise again at the resurrection?
A. All men, good and bad, must rise again. Acts xxiv.
15, "And have hope towards God, which they themselves
also allow, that there shall be a resurrection of the dead,
both of the just and the unjust." Rev. xx. 12 — 14, "And
I saw the dead, both small and great, stand before God,"
etc.
Q. 5. What is the first difference between the resurrect
tion of the just and unjust?
A. Saints rise by virtue of their union with Christ.
Rom. viii. 11, "But if the Spirit of him that raised up
Jesus from the dead, dwell in you; he that raised up
Christ from the dead, shall also quicken your mortal bo-
dies by his Spirit that dwelleth in you." But the wicked
rise by his power.
Q. 6. What is the second difference?
A. The second and main difference will be in the con-
trary ends to which they rise; some to life, and some to
condemnation. Dan. xii. 2, "And many of them that sleep
in the dust of the earth shall awake, some to everlasting
life, and some to shame, and everlasting contempt."
Q. 7. What is the glory to which the saints' bodies
shall be raised ?
106 AN EXPOSITION OF
A. In the likeness of Christ's glorious body. Phil. iii.
21, "Who shall change our vile body, that it may bt;
fashioned like to his glorious body."
Q. 8. What is the first inference hence?
A. That every man should strive to the utmost to attain
to the resurrection of the just. Phil. iii. 10, 11, "That
I may know him, and the power of his resurrection, and
the fellowship of his sufferings, being made conformable
unto his death, if by any means I might attain to the re-
surrection of the dead."
Q. 9. What is the second inference?
A. Comfort to them that now groan under manifold
distempers, and deformities of bod)^; they being made
equal to angels. Mark xii. 25, "For when they shall
rise from the dead, they neither marry, nor are given in
marriage, but are as the angels which are in heaven."
Q. 10. What is the third inference?
A. Get union with Christ by faith, as you expect a
joyful resurrection. John xi. 25, "Jesus said unto her, I
am the resurrection and the life; he that belie veth in me,
though he were dead, yet shall he live."
Q. 11. What is the fourth inference?
A. Saints should not fear death. Gen. xlvi. 3, "Fear
not to go down into Egypt, — for 1 will go down with
thee."
Q. 12. What is the last inference? I
A. Employ your bodies for good now.
OF Christ's acknowl'edging believers.
Quest. XXXVIII. What benefits do believers re-
ceive from Christ at the resurrection?
Ans. At the resurrection, believers being raised up
in glory, shall be openly acknowledged and acquitted
in the day of judgment, and made perfectly blessed
in the full enjoyment of God to all eternity.
Q. 1. What is it to be acknowledged by Christ?
A. It is Christ's owning of the special relation between
him and believers. Matt. xxv. 34, " Come, ye blessed of
my Father, inherit the kingdom prepared for you from
the foundation of the world."
Q. 2. Whom will Christ acknowledge for his?
A. Such as confess Christ now. Matt. x. 32, "Who-
THE assembly's CATECHISM. 107
soever therefore shall confess me before men, him will 1
confess also before my Father which is in heaven.'^
Q. 3. Before whom will Christ confess theml
A. Before his Father, angels and men. Rev. iii. 5, '-' He
t'liat overcometh, the same shall be clothed in white rai-
ment, and I will not blot out his name out of the book
of life, but I will confess his name before my Father and
before his angels."
Q. 4. Who shall be denied by Christ in that day"?
A. All that now deny Christ, shall be denied by him.
2 Tim. ii. 12, ''If we deny him, he also will deny us."
Tit, i. 16, "They profess that they know God; but in
works they deny him, being abominable, and disobedient,
and unto every good work reprobate."
Q. 5. Why will Christ openly acknowledge them?
A. To wipe off all aspersions and censures that now
are cast upon them. Isa. Ixvi. 5, " Your brethren that
hated you, that cast you out for my name's sake, said. Let
the Lord be glorified; but he shall appear to your joy,
and they shall be ashamed."
Q. 6. W^hat will be the eflfect of Christ's acknowledg-
ment 1
A. It will put a full end to all doubts, fears, and jea-
lousies of themselves. 1 Cor. iv. 3, 4, "■ But with me it
is a very small thing that I should be judged of you, or
of man's judgment; yea, I judge not my ownself; for I
know nothing by myself, yet am I not hereby justified;
but he that judgeth me, is the Lord.'^
Q. 7. What other effect will it produce in themi
A. Joy unspeakable and transcendent; hence called
":ime of refreshing. Acts iii. 19, "When the time of re-
freshing shall come from the presence of the Lord."
Q. 8. Is this the only time Christ acknowledges them?
A. No; he acknowledgeth them by his Spirit's testi-
mony now, but that is private in their bosoms; Rom. viii.
16, "The Spirit itself beareth witness with our spirits,
:hat we are the children of God."
Q. 9. What is the first inference hence 1
A. To warn all how they pass rash censures on Christ's
servants. Psal. Ixxiii. 15, "If I say, I will speak thus;
behold I should offend against the generation of thy chil-
dren."
Q. 10. What is the second inference?
108 AN EXPOSITION OF
A. Let none be afraid or ashamed to confess the per-
son, office, or any truth of Christ, for any loss or danger
that may threaten them. Luke xii. 8, 9, "Also I say
unto you, Whosoever shall confess me before men, him
shall the Son of man also confess before the angels of
God.
nied before the angels of God."
Q. 11. What is the third inference 1
A. Let Christians abound in good works. Every act
of charity for Christ shall be acknowledged by him in
the day of judgment. Matt. xxv. 35, "For I was a
hungered, and ye gave me meat; I was thirsty, and ye
gave me drink; I vi^as a stranger, and ye took me in."
Q. 12. What is the last inference!
A. Let all Christians love and long for the day of
Christ's appearing. 2 Tim. iv. 8, " Henceforth there is
laid up for me a crown of righteousness, which the Loid,
the righteous judge, shall give me at that day, and not
to me only, but unto them also that love his appearing.*'
OF Christ's acquitting believers.
Q. 1. What is it to be acquitted by Christ?
A. It is to be discharged and cleared from all the guilt
of sin, and punishment due to it by the law, upon the ac-
count of Christ's righteousness imputed b,y God. and re-
ceived by faith. Rom. v. 1, "Therefore being justified
by faith, we have peace with God through our Lord Jesus
Christ." Rom. viii. 1, " There is therefore novv' no con-
demnation to them which are in Christ Jesus."
Q. 2. How many ways are believers acquitted?
A. They are acquitted now in the court of heaven.
Rom. viii. 33, "'Who shall lay any thing to the charge
of God's elect? It is God that justifielh." In the court
of their consciences. 1 John iii. 21, "Beloved, if our
hearts condemn us not, then have we confidence towards
God." And in the day of judgment. Both particular.
Hob. ix. 27, " As it is appointed unto men once to die.
but after this the judgment," — and general. Acts iii. 19.
"Repent ye therefore, and be converted, that your sins
may be blotted out when the" times of refreshing shall
come from the presence of the Lord." Their sins are
then blotted out.
Q. 3. How does Christ's acquittance now, differ from
thai at judgment?
THE Assembly's catechism. 109
A. They differ in respect of publicity ; this is secret
in the believer's bosom, and that open before men and
ancrels. Rev. iii. 5, "I will confess his name before my
Farther, and before his angels."
Q. 4. What is the second difference?
A. They differ in respect of subjective certainty and
assurance. A believer may doubt of this, but not of that.
1 Cor. iv. 4, 5, " For I know nothing by myself, yet am
I not hereby justified; but he that judgeth me, is the
Lord; therefore judge nothing before the time, until the
Lord come."
Q. 5. What is the third difference between themi
A. They differ in point of consolation: this always
bears proportion to the certainty of it. Hence that day
is called the time of refreshing; when Christ blots out
their sins by a sentence of justification. Acts iii. 19, " Re-
pent ye, therefore, and be converted, that your sins may
be blotted out, when the times of refreshing shall come
from the presence of the Lord."
Q. 6. Do believers then lie under condemnation till
that day '?
A. No; they are truly and fully justified now. John
V. 24, " He that heareth my word, and believeth on him
that sent me, hath everlasting life, and shall not come
into condemnation; but is passed from death unto life."
But this sentence is not yet published by Christ's own
mouth, as it shall be then.
Q. 7. Oji what account shall they be acquitted in that
dayl
A. On the very same account they are now, namely.
For the imputed righteousness of Christ in the way of
free grace. Eph. i. 7, '-In whom we have redemption
through his blood, the forgiveness of sins, according to
the riches of grace."
Q. 8. Must the saints be summoned to Christ's bar in
that day 1
A. Yes ; they must appear as well as others. 2 Cor.
V. 10, '-For we must all appear before the judgment-seat
of Christ." But not to the same end. John v. 29, "And
shall come forth: they that have done good, unto the re-
surrection of life : and they that have done evil, unto the
resurrection of damnation."
Q. 9. What is the first inference hence'?
10
110 AN EXPOSITION OF
A. How sure is a believer's justification, being so ra-
tified privately and publicly in this world, and that to
come.
Q. 10. What is the second inference 1
A. Though the day of judgment be awfully solemn,
it should not be dreadful to believers- they should look
for, and hasten to the coming of the day of God. 2 Pet.
iii. 12, '• Looking for, and hastening unto the coming of
the day of God,'' etc.
Q. 11. What is the third inference I
A. That faith is a grace of absolute necessity, and un-
speakable excellency. Rom. v. 1, 2, '■'■ Therefore being-
justified by faith, we have peace with God, through our
Lord Jesus Christ: by whom also we have access by
faith into this grace wherein we stand.'-'
Q. 12. What is the last inference?
A. All unbelievers are in a miserable state now. John
iii. 18, -'He that believeth not is condemned already."'
And it will be worse in the world to come. Matt. xxv. 41,
"Depart from me, ye cursed, into everlasting fire, pre-
pared for the devil and his angels.'^
OF THE FULL ENJOYMENT OF GOD.
Q. i. What does perfect blessedness suppose and
imply?
A. It supposes the total freedom of believers from all
the moral evil of sin. Eph. v. 27, "That he might pre-
sent you to himself a glorious church, not having spot
nor wrinkle, or any such thing; but that it should be holy
and without blemish." And from the penal evils of
suffering. Rev. xxi. 4, "And God shall wipe away all
tears from their eyes, and there shall be no more death,
neither sorrow, nor crying, neither shall there be any
more pain, for the former things are passed away."
Q. 2. What else is implied in perfect blessedness?
A. It implies the full and perfect enjoyment of God.
1 Cor. XV. 28, "And when all things shall be subdued
unto him, then shall the Son also himself be subject unto
him that put all things under him, that God may be all
in all."
Q. 3. What is it for God to be all in all
A. Three things are implied in it. First, That all the
saints shall be filled and satisfied from God alone. Se-
Ill
condly, That there shall be no need of other things out
of which they were wont to draw comfort. Thirdly.
That all other things, as heaven, angels, and saints,
should be loved and enjoyed in God.
Q. 4. In what respect shall they enjoy God in heaven 1
A. They shall have the glorious and immediate pre-
sence of God with them. Rev. xxi. 3, " God himself
shall be with them, and be their God."
Q. 5. In what other respects shall they enjoy God?
A. They shall see him as he is. 1 John iii. 2, '' We
shall be like him; for we shall see him as he is."
Q. 6. What will such a vision of God produce?
A. It will produce perfect conformity in them to God.
1 John iii. 2, " When he shall appear, we shall be like
him, for we shall see him as he is." And perfect joy will
result hence. Ps. xvi. 11, "In thy presence is fulness of
joy; at thy right hand there are pleasures for evermore."
Q. 7. Do not the saints enjoy God here?
A. Yes, they do; but not so as they shall enjoy him
in heaven. 1 Cor. xiii. 12, " Now we see through a glass
darkly, but then face to face; now I know in part, but
then shall I know even as also I am known."
Q. 8. What are the special differences between the
saints' communion with God here, and in heaven?
A. Their communion with God here is clogged with
sin. Rom. vii. 21, "I find then a law, that when 1 would
do good, evil is present with me." Here it is not constant.
Ps. xvii. 1, ''My God,*my God, why hast thou forsaken
me?" Nor is it satisfying; but in heaven it will be pure,
and constant, and satisfying.
Q. 9. How long shall they there enjoy God?
A. Not for days, years, ages, but for ever and ever. 1
Thess. iv. 17, "And so shall we be ever with the Lord."
Q. 10. What is the first instruction hence?
A. That the world is not the place of the saints' rest
and satisfaction. Heb. iv. 9, "There remaineth therefore
a rest to the people of God." 2 Cor. v. 2, 6, " For in this
we groan, earnestly desiring to be clothed upon with our
house, which is from heaven; therefore we are always
itonfident, knowing that whilst we are at home in the body,
we are absent from the Lord."
Q. 11. What is the second instruction hence?
A. That death is a singular benefit to the saints; and
112 AN EXPOSITION OP
though it be an enemy to nature, yet it is the medium to
glory. 2 Cor. v. 4, " For we that are in this tabernacle do
groan, being burdened, not for that we would be un-
clothed, but clothed upon, that mortality might be swal-
lowed up of life."
Q. 12. What is the third instruction hence?
A. The necessity of faith and regeneration in this
world. None shall be raised up in glory, acknowledged,
acquitted, and made perfectly blessed in the full enjoy-
ment of God, but believers. Rom. viii. 30, "Moreover,
whom he did predestinate, them he also called ; and whom
he called, them he also justified; and whom he justified,
them he also glorified." Heb. xii. 14, "Follow peace
with all men, and holiness, without which no man shall
see the Lord."
OF man's dutf to god.
Quest. XXXIX. What is the duty which God re-
quires of man?
Ans. The duty which God requires of man, is
obedience to his revealed will.
Q, 1. Is obedience to God's will the duty of every
man?
A. It is unquestionably the duty of every man to obey
the will of God, so far as he has made it knowm to him.
Micah vi. 8, " He hath showed thee, O man, what is
good: and what doth the Lord require of thee, but to do
justly, and to love mercy, and to walk humbly with thy
God?"
Q. 2. On what account is man's obedience due to God ?
A. It is due to him, first, As he is our Creator, '^In
whom we live, and move, and have our being," Acts
xvii. 27, 28. Secondly, As he is our benefactor, from
whom we receive all our mercies. Deut. xxviii. 47, " Be-
cause thou servedst not the Lord thy God with joyfulness
and with gladness of heart, for the abundance of all things,
therefore shalt thou serve thine enemies, which the Lord
shall send against thee, in hunger, thirst, and in naked-
ness, and in want of all things." Thirdly, As he is our
Lord, and law-giver. Jam. iv. 12, "There is one law-
giver, who is able to save and to destroy."
Q. 3. Is obedience due to none but God only?
THE assembly's CATECHISM. 113
A. Yes; subjects must obey their lawful magistrates.
Rom. xiii.'l, "Let every soul be subject to the higher
powers, for there is no power but of God : the powers that
be, are ordained of God." People their ministers. Heb.
xii'i. 17, " Obey them that have the rule over you, and
submit yourselves, for they watch for your souls, as they
that must give an account." Children their parents. Eph.
vi. 1 " Children, obey your parents in the Lord, for this
is right." But not as they are to obey God.
Q. 4. What is the difference between our obedience to
the commands of God, and of men?
A. We are to obey God, chiefly and supremely, for his
own sake, but creatures secondarily, and for God's sake.
1 Pet ii. 13, " Submit yourselves to every ordinance of
men for the Lord's sake." And Eph. vi. 1, " Children,
obey your parents in the Lord, for this is right."
Q. 5. What must we do when the commands of God
and men are opposed to one another?
A. In that case we must yield our obedience to God,
and not to man, whatever we suffer for it. Acts iv. 19,
"Whether it be right in the sight of God, to hearken
unto you more than unto God, judge ye."
Q. 6. Why must we obey God rather than man?
A. Because God is the supreme and sovereign Lord
of our consciences; and no creature has power to corn-
raand our obedience, but in, and from him. Isa. xxxii.
23, " For the Lord is our judge, the Lord is our law-giver,
the Lord is our king, he will save us." '
Q; 7. Have the people liberty to compare the laws of
God and men, and judge how they agree, or differ?
A. Yes- their judgment of discretion is both com-
manded, I'Cor.i.lO, 15, "Ispeakas to wise men; judge
ye what 1 say;" and commended. Acts xvii. 11, 'J These
were more noble than those in Thessalonica, in that
they received the word with all readiness of mind, and
searched the scriptures daily, whether those things were
so."
Q. 8. What is the only rule for our obedience to
God?
A. The will of God revealed in the scriptures is our
only rule of obedience. Isa. viii. 20, " To the law and to
the testimony; if they speak not according to this word,
it is because there is no light in them." '*
10*
114 AN EXPOSITION OP
Q. 9. But if a man have a voice, a vision, or a dream,
seeming to hint the secret will of God, may he not obey
iti
A. Yes ; if it be consonant to the revealed vi^ill of God
in the word, otherwise not. Deut. xxix. 29, "The secret
things belong unto the Lord our God ; but those things
which are revealed, belong unto us, and to our children
for ever, that we may do all the words of this law."
Q. 10. What is the first instruction hence?
A. That it is highly sinful and dangerous to disobey
the known will of God in any thing. Rom. i. 18, "' For
the wrath of God is revealed from heaven against all
ungodliness and unrighteousness of men who hold the
truth in unrighteousness." Lukexii,47, "And that servant
which knew his Lord's will, and prepared not himself,
neither did according to his will, shall be beaten with
many stripes."
Q. 11. What is the second instruction!
A. That is a blessed man, who conscientiously labours
to obey the will of God, so far as he can discover it. John
xiii. 17, "If ye know these things, happy are ye if ye
do them." Gal. vi. 16, "And as many as walk accord-
ing to this rule, peace be on them, and mercy."
Q. 12. What is the third inference?
A. It is highly sinful and dangerous to give commands to
others, or obey commands from others, which are not ac-
cording to God's command. Hos. v. 11, " Ephraim is op-
pressed, and broken in judgment, because he willingly
walked after the commandment," Jer. vi. 31, "And
they have built the high places of Tophet, which is in
the valley of the son of Hinnom, to burn their sons and
their daughters in the nre, which I commanded them not,
neither came it into my heart."
OF THE MORAL LAW.
Quest. XL. What did God at first reveal to man
for the rule of his obedience?
Ans. The rule which God at first revealed to man
for his obedience was the moral law.
Quest. XLI. Wherein is the moral law summarily
comprehended ?
THE ASSEMBLY S CATECHISM. 115
Ans. The moral law is summarily comprehended
in the ten commandments.
Q. 1. Is every man under the direction and obligation
of lawT
A. Yes; man being a reasonable creature, is capable
of, and fitted for government by law, which other crea-
tures are not; and being- an accountable creature to God,
must needs be under a law. Rom. ii. 15, "Which show
the works of the law written in their hearts: their con-
sciences also bearing witness, and their thoughts the
meanwhile accusing, or else excusing one another."
Q. 2. How could man be under a law before the law
was given by Hoses'?
A. Before even the law was given at Sinai, all the race
of Adam had a law written in their hearts, namely, the
light of reason, and dictates of natural conscience. Rom. ii.
14, "For when the Gentiles, which have not the law, do
by nature the things contained in the law, these having not
the law, are a law unto themselves." And besides this,
the church had the revealed will of God to direct them.
2 Pet. i. 19, 20, " We have also a more sure word of pro-
phecy, whereunto ye donvell to take heed, as unto a light
that shineth in a dark place, until the day dawn, and the
day-star arise in your hearts. Knowing this first, that
no prophecy of the scripture is of any private interpreta-
tion."
Q. ?). What is the meaning of the moral lawl
A. It is not only a law to direct and order our manners;
but a law that binds universally and perpetually, as the ten
commandments do those to whom they are promulgated,
and the light of nature does all others. Rom. ii. 14, "For
when the Gentiles, which have not the law, do by na-
ture the things contained in the law, these having not
the law, are a law unto themselves."' Luke xvi. 17, "It
is easier for heaven and earth to pass, than one tittle of
the law to fail."
Q. 4. Why is it said to be summarily comprehended
in the ten commandments'?
A. Because much more is included in every command,
than is expressed, as our Saviour shows in his exposi-
tion of it. Matt. xxii. 40, " On these two commandments
hang all the law and the prophets."
116 AN EXPOSITION OF
Q. 5. Does the moral law bind Christians under the
gospen
A. Yes, it does, as a rule by which to order their conver-
sation. Jam. ii. 8 — 10, " If ye fulfil the royal law, accord-
ing^ to the scripture, Thou shalt love thy neighbour as thy-
self, ye do well: but if ye have respect to persons, ye
commit sin, and are convinced of the law as transgressors;
for whosoever shall keep the whole law, and yet offend
in one point, is guilty of all."
Q. 6. Is the moral law the same thing with the cove-
nant of works, and imposed for the same endl
A. God never designed the law to be the way of man's
justification since the fall. Gal. iii. 21, 22, "Is the law
then against the promises of God? God forbid! for if
there had been a law given which could have given life,
verily righteousness would have been by the law; but
the scripture hath concluded all under sin, that the pro-
mise by faith of Jesus Christ might be given to them that
believe." But it was promulgated to convince man of
sin. Rom.vii. 7, "What shall we say thenl Is the law
sin] God forbid! Nay, I had not known sin, but by the
law- for I had not known lust, ^cept the law had said.
Thou shalt not covet." And bring them to Christ. Gal.
iii. 24, " Wherefore the law was our school-master, to
bring us unto Christ, that we might be j ustified by faith."
Q. 7. What is the first inference hence]
A. Hence we learn the abominable nature of popery.
The pope being that lawless one, who will not be bound
by the laws of God himself. 2 Thess. ii. 8, "Then shall
that wicked one be revealed whom the Lord shall con-
sume with the spirit of his mouth, and shall destroy with
the brightness of his coming ;" but assumes power to dis-
pense with God's laws to others.
Q. 8. What is the second inference hence?
A. That man dieth not as beasts, (which are under no
moral law, and therefore capable of no sin) die; but must
come to judgment after death. Eccles. iii. 21, "Who
knoweth the spirit of man that goeth upward, and the
spirit of the beast, that goeth downward to the earth?"
Heb. ix. 27, " And as it is appointed unto men once to
die, but after this the judgment."
Q. 9. What is the third inference hence?
A. That though the actions of men naturally considered
THE assembly's CATECHISM. 117
are transient, yet their consequences and effects are per-
manent; an act is soon done, a word soon spoken, a
thought soon thought- but when done, spoken or thought,
they are placed to account. Gal. vi. 7, 8, " Be not de-
ceived, God is not mocked: for whatsoever a man sow-
eth, that shall he also reap; for he that soweth to the
flesh, shall of the flesh reap corruption; but he that sow-
eth to the Spirit, shall of the Spirit reap life everlasting."'
Q. 10. What is the fourth inference hence?
A. That God will proceed with men by different rules
in the day of judgment, according to the different laws
they lived under in this world. Rom. ii. 12, " For as many
as have sinned without law, shall also perish without
law; and as many as have sinned in the law, shall be
judged by the law."
Q. 11. What is the fifth inference hence?
A. That those who have sinned against the clearest
light, and best helps, will, if they die impenitent, be ad-
judged to the greatest misery. Matt. xi. 23, "And thou,
Capernaum, which art exalted unto heaven, shalt be
brought down to hell; for if the mighty works which
have been done in thee, had been done in Sodom, it would
have remained until this day." Heb. ii. 3, "How shall
we escape if we neglect so great salvation?"
Q. 12. What is the sixth inference hence?
A. That as we are to prize the moral law highly, "as
a rule of life, Ps. cxix. 105, ''Thy word is a lamp unto
my feet, and a light unto my path," so are we to bless
God for the gospel dispensation, by which only we can
attain to justification and salvation. Heb. xii. 23, "But
ye are come to mount Sion, and unto the city of the living
God, the heavenly Jerusalem, to an innumerable com-
pany of angels."
OF LOVE TO GOD AND MAN.
Quest. XLH. What is the sura of the ten com-
mandments?
Ans. The sum of the ten commandments is, to
love the Lord our God with all our heart, with all
our soul, with all our strength, and with all our mind ;
and our neighbour as ourselves.
Q. 1. What is the sum of the ten commandments?
118 AN EXPOSITION OF
A. To love the Lord our God with a supreme love,
and men with a sincere love^ in and for him. Matt. xxiL
37, 38, '-Jesus said unto him. Thou shalt love the Lord
thy God with all thy heart, and with all thy soul, and
with all thy mind. This is the first and great command-
ment. The second is like unto it, Thou shalt love thy
neighbour as thyself."
Q. 2. What is the first thing contained in our supreme
love to God 1
A. It implies the loving of God purely and absolutely
for himself. The excellencies that are in him. Cant. i.
3, "Thy name is an ointment poured forth; therefore the
virgins love thee." And the benefits we receive from
him. Ps. cxvi. 1, " I love the Lord, because he hath heard
my voice and my supplication."
Q. 3. What is the second property of this supreme
love]
A. Supreme love devotes the whole man to God and
Christ: so that in life and death that man designs the
glory of God as his main end. Rom. xiv. 7, 8, "For
none of us liveth to himself, and no man dieth to himself;
for whether we live, we live unto the Lord, and whether
we die, we die unto the Lord; whether we live therefore
or die, we are the Lord's."
•Q. 4. What is the third property of supreme love"?
A. It causes the soul to depreciate and slight all other
things in comparison of God's glory, and an interest in
Christ. Acts xx. 24, " But none of these things move
me, neither count I m)'' life dear unto myself, so that I
might finish my course with joy." Phil, iii. 8, "I count
all things but loss for the excellency of the knowledge
of Christ Jesus my Lord."
Q. 5. What is the fourth property of supreme love?
A. It centres the soul in God as its only rest. Psalm
cxvi. 7, " Return unto thy rest, O my soul." And can-
not be satisfied till it come to the full enjoyment of him.
2 Thess. iii. 5, "And the Lord direct your hearts into
the love of God, and into the patient waiting for Christ."
Q. 6. W^hy must we love God with a supreme love?
A. Because such a love only suits the transcendent
excellency of God; commands all we are and have for
God; and is the only love that will continue to the end.
Rom. viii. 35, "Who shall separate us from the love of
Christ?"
THE ASSEMBLY 3 CATECHISM. 119
Q. 7. "What is it to love our neighbour as ourselves!
A. It is the exact observance and practice of the f]rolden
rule of Christ. Matt. vii. 12, "Therefore all things
whatsoever ye would that men should do to you, do ye
even so to them- for this is the law and the prophets."
Q. 8. Are all men to be loved alike, and with the same
degree of love?
A. No; though we must love all men with the love
of benevolence, yet the saints only with the love of com-
placency. Psalm xvi. 3, "But to the saints that are in
the earth, and to the excellent, in whom is all my delight."
Psalm XV. 4, " In whose eyes a vile person is contemned ;
but he honoureth them that fear the Lord." And to such
we must especially do good. Gal. vi. 10, "'As we have
therefore opportunity, let us do good unto all men, es-
pecially unto them who are of the household of faith."
Q. 9. What is the first instruction hence]
A. Hence we learn the excellency of divine love.
Moses expresses the whole duty of man in ten com-
mandments : Christ hangs the whole law upon these two,
love to God and our neighbour. Mark xii. 30, 31, "And
thou shall love the Lord thy God, with all thy heart, and
with all thy soul, and with all thy mind, and with all
thy strength: this is the first commandment. And the
second is like, namely this. Thou shalt love thy neigh-
bour as thyself: there is none other commandment greater
than these." And the apostle reduces these two into one.
Gal. V. 14, "For all the law is fulfilled in one word, even
in this. Thou shalt love thy neighbour as thyself."
Q. 10. What is the second inference hence?
A. It convinces the holiest of men how far short they
come in their obedience to the rule of duty, and therein
" the law was our school-master to brino- us to Christ,"
Gal. iii. 24.
Q. 11. What is the third inference hence?
A. It discovers the excellency and perfection of the
law of God. Psalm xix. 7, "The law of the Lord is per-
fect, converting the soul." And that we are highly to
honour and magnify it as a rule of duty, though we must
utterly renounce it as the way of our justification.
Q. 12. What is the last inference hence?
A. That there is nothing too dear for a Christian in
this world, but he must give it up by self-denial when
120 AN EXPOSITION OP
it comes in competilion with his supreme love to God.
Lake xiv. 26, " If any man come to me, and hate not his
father, and mother, and wife, and children, and brethren,
and sisters, yea, and his own life also, he cannot be my
disciple:" that is, Love them less than me.
OF THE PREFACE TO TflE TEN COMMANDMENTS.
Quest. XLIIL What is the preface to the ten
commandments?
Ans. Tiie preface to the ten commandments is 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.
Quest. XLIV. What doth the preface to the ten
commandments teach us?
Ans. The preface to the ten commandments
teacheth us, that because God is the Lord and our
God and Redeemer, therefore we are bound to keep
all his commandments.
Q. 1. Why does God use arguments and inducements
to win man to the obedience of his laws?
A. Because he loves to work on man as a rational
creature, according to the principles of his nature. Hos.
xi. 4, "1 drew them with cords of a man, with bands of
love." And because he delights in none but free and
cheerful obedience. Psalm ex. 3, "Thy people shall be
willing in the day of thy power."
Q. 2. What is the first argument in this preface?
A. It is the sovereignty of the Law-giver [I am the
Lord] which should awe the heart of every man to obe-
dience. James iv. 12, '-'There is one Lav/-giver, who is
able to save, and to destroy."
Q. 3. What is the second argument to obedience?
A. Our propriety in God by covenant, [I am the Lord,
thy God ;] which obligates to obedience, and aggravates
disobedience. Psalm 1. 7, "Hear, O my people, and I
will speak; O Israel, and I will testify against thee; Ian
God, even thy God." Hosea ix. 1, " For thou hast gone
a whoring from thy God."
Q. 4. What is the third argument to obedience?
A. The benefits of redemption which they receive from
THE assembly's CATECHISM. 121
God. Benefits persuade to duty; and the goodness of
God leads to repentance, Rom. ii. 4.
Q. 5. How can deliverance out of Eofypt, be an argu-
ment to tiiem that never were in Egypt "?
A. As tliat deliverance was a type of our deliverance,
so it is an argument to us, and an argument from the less
to the greater: for it obligates us more than them. Luke
i. 74, 75, -'That he would grant unto us, that we being
delivered out of the hands of our enemies, might serve
him without fear, in holiness and righteousness before
him, all the days. of our life."
Q. 6. What is that deliverance we have? And how
does it oblige us to obedience"?
A. Our deliverance is not from Egypt, but from hell.
Col. i. 13, '' Who hath delivered us from the power of
darkness, and hath translated us into the kingdom of his
dear Son." And our persons are bought by the Redeemer
to glorify God. 1 Cor. vi. 19, 20, " What, know ye not
that your body is the temple of the Holy Ghost, which
is in you? For ye are bought with a price: therefore
glorify God in your body, and in your spirit, which are
God's."
Q. 7. Is it not mercenary to serve God upon the ac-
count of benefits received, or to be received"?
A. He that makes religious duties mediums to attain
carnal advantages only, is of worse than a mercenary
spirit. Hosea vii. 14, "And they have not cried unto me
with their hearts, when they howled upon their beds:
they assemble themselves for corn and wine, and they
rebel against me.'' But to be quickened by mercy to
duty is not mercenary, but evangelical. Hos. iii. 5, "They
shall fear the Lord, and his goodness."
Q. 8. What is the first inference hence"?
A. That great is the condescension of God to man, that
he will use arguments to induce him to obedience, when he
might exact it only by his sovereignty, and justly damn
us for our disobedience. 2 Cor. v. 20,'" Now then we are
ambassadors for Christ, as though God did beseech you
by us: we pray you in Christ's stead, be ve reconciled to
God."
Q. 9. What is the second inference hence"?
A. That the more mercy any receive from God, the
more obligations are laid on them to obey him. Psalm
11
122 AN EXPOSITION OP
cxvi. 1, 2, "I love the Lord, because he hath heard mV
voice, and my sopplications: becaii'=^8 he hath inclined
his ear unto me, therefore will I call upon him as long
as I live."
Q. 10. What is the third inference hence?
A. The more mercies and favours any man sins against,
the greater is that man's sin, and the sorer will be his
punishment. Amos iii. 2, " You only have I known of all
the families of the earth* therefore I will punish you for
all your iniquities."
Q. 11. What is the fourth inference hence?
A. That God's expectations are greater, where his mer-
cies and favours have been so. Isa. v. 4, " What could
have been done more to my vineyard, than I have not
done in it? Wherefore when I looked that it should
bring forth grapes, brought it forth wild grapes?"
Q. 12. What is the last inference hence?
A. That memorials of God's mercies are to be kept by
us, to provoke us to constant and cheerful duties of obe-
dience. Exod. xvii. 14, ^'And the Lord said unto Moses,
Write this for a memorial in a book, and rehearse it in
the ears of Joshua." Ps. ciii. 2, 3, "Bless the Lord, O
my soul, and forgiet not all his benefits."
OF THE FIRST COMMANDMENT.
Quest. XLV. Which is the first commandment?
Ans. The first commandment is, Thou shalt have
no other gods before me.
Q. 1. What is the first duty enjoined in the first com-
mandment?
A. It is to know and acknowledge the existence or
being of God, and consequently it condemns all atheism,
both in judtjment and practice. Heb. Xi. 6, •' For he that
Cometh to God, must believe rhat he is, and that he is a
rewarder of them that diligently seek him." Ps.xiv. 1,
"The fool hath said in his heart, There is no God."
Q. 2. What is the second duty of the first command-
ment?
A. It requires all men to know and acknowledge the
unity of God. Deut. vi.4, "Hear, 0 Israel, the Lord our
God is one Lord." And condemns polytheism, or plu-
rality of gods. 1 Cor. viii. 5, 6, " For though there be that
THE assembly's CATECHISM. 123
are called gods, whether in heaven or in earth (as there
be gods many, and lords many;) but to us there is but
ope God." ^ ^ ,
Q. 3. Whence sprang the opinion at first ot more gods
than one in the world?
A. It sprang from ignorance of God's omnipresence
and omnipotence. Hence came their vain imagrinations.
Rom. i. 21. "Because that when they knew God, they
glorified him not as God, neither were thankful, but be-
came vain in their imaginations, and their foolish heart
was darkened."' They thought the presence and power
of God mio-ht reach one place, and not another. 1 Kings
XX. 23, "And the servants of the king of Syria said unto
him, Their gods are gods of the hills, therefore they were
stronger than we: but let us fight against them in the
plain" and surely we shall be stronger than they."
Q. 4. What were the first creatures worshipped as
gods 1
A. Probably the heavenly bodies, sun, moon, and stars,
because of their splendour and influences. These, as
heralds, do proclaim God to the world. Psalm xix. 1, 2,
'•The heavens declare the glory of God, and the firma-
ment showeth his handy work: day unto day uttereth
speech, and night unto night showeth knowledge.' And
these messengers of God were mistaken for God himself.
Job xxxi. 26—28, "If 1 beheld the sun when it shined,
or the moon walking in brightness, and my heart hath
been secretlv enticed, or my mouth hath kissed my hand :
this also were an iniquity, for 1 should have denied God
that is above."
Q. 5. What do these words "before me" import?
A. It imports God's perfect knowledge and abhorrence
of idolatry, or worshipping of another God, as what he
cannot endure to behold. Jer. xliv. 3. 4, " Because of their
wickedness which they have committed to provoke me
to anger, in that they w^ent to burn incense to serve other
iTods whom they knew not, neither they, you, nor your
fathers. Howbeit, I sent unto you all my servants the
prophets, rising early, and sending them, saying, Oh do
not this abominable thing that I hate."
Q. 6. Are none guilty of this sin, but heathenish ido-
laters 1
A. Yes; all that place their supreme love or trust m
124 AN EXPOSITION OP
any nreature, make that creature their God; and in scrip-
ture are called idolaters. Col. iii. 5, '-And covetousness,
which is idolatry." Phil. iii. 19, '• Whose end is destruc-
tion, whose god is their belly, and whose glory is in their
shame, who mind earthly things."
Q. 7. How does the idolatry forbidden in the first, differ
from that forbidden in the second commandment 1
A. The idolatry forbidden in the first commandment
is a sin respecting the object of worship, when we set up
any thing in the place of God, which by nature is not
God. Gal. iv, 8, " Howbeit, then when ye knew not God,
ye did service unto them which by nature are no gods."'
But that against the second commandment is, when we
pretend to worship the true God, but do it by such means,
and in such a manner as he has not required, or has for-
bidden. Exod. xxxii. 4, ^'And he received them at their
hand, and fashioned it with a graven tool, after he had
made it a molten calf: and they said, These be thy gods,
O Israel, which brought thee up out of the land of
Egypt."
Q. 8. What is the first inference from the first com-
mandment?
A. That it is a special mercy to be born in a land
where the true God is known and worshipped. Psalm
cxlvii. 20, "He hath not dealt so with any nation; and
as for his judgments, they have not known them; praise
ye the Lord."
Q. 9. What is the second inference from the first com-
mandment ?
A. That it is a great and dreadful sin to live without
the worship of God in the world. Eph. ii. 12, "That at
that time ye were without Christ, being aliens from the
commonwealth of Israel, strangers from the covenants
of promise, having no hope, and without God in the
world."
Q. 10. What is the third inference from the first com-
mandment'?
A. That Christians must not comply with idolatrous
and superstitious worship, when they are cast into idola-
trous places, however great the danger may be. Ps. xvi. 4,
"Their sorrows shall be multiplied, that hasten after an-
other god; their drink-offerings of blood will I not offer,
nor take up their names into ray lips."
125
Q. 11. What is tlie fourth inference hence"?
A. That the supreme love, fear, and trust of the soul,
are God"s peculiar right and due. Whoever places them
on any other besides God, is guilty of a very heinous
and great sin against him. 1 John ii. 15, '■'• Love not the
world, neither the things that are in the world; if any
man love ihe world, the love of the Father is not in
him." Compared with Job xxxi. 24 — 28, '-If I have
made gold my hope, or have said to the fine g-old, Thou
art my confidence; this also were an iniquity to be pu-
nished by the judge; for I should have denied the God that
is above."
Q. 12. What is the fifth inference hence?
A. That God's eye discovers the closest idolatry in
the world, whether it be in secret actions. Ezek. viii.
12, "Hast thou seen what the ancients of the house of
Israel do in the dark? Every man in the chambers of
his imagery? for they say. The Lord seeth us not, the
Lord hath forsaken the earth." Or inward affections.
Col. iii. 5, " Mortify therefore your members which are
upon the earth, fornication, uncleanness, inordinate af-
fection, evil concupiscence, and covetousness, which is
idolatry." •
Q. 13. What is the sixth inference hence?
A. That a high and full condition in the world, is a
dangerous condition, and lies most exposed to the danger
of heart-idolatry. Prov. xxx. 9, '' Lest I be full, and deny
thee, and say. Who is the Lord?" Mark x. 24, " How
hard is it for them who trust in riches to enter into the
kingdom of heaven?"
Q. 14. What is the last inference?
A. That in covenanting with God, and avouching him
for our God, we must wholly renounce all others, and
take God alone for our portion, and the object of our love
and dependence. Hos. iii. 3, " Thou shalt not be for [an-
other] man; so will 1 also be for thee." Luke xiv. 33,
'• So likewise, whosoever he be of you that forsaketh not
all that he hath, he cannot be my disciple."
OF THE SECOND COMMANDMENT.
Quest. XLIX. Which is the second command-
ment?
11*
126 AN EXPOSITION OP
Ans. The second commandment is, Thou shalt
not make unto thee any graven image, or any like-
ness of any thing that is in heaven above, or that is
in the earth beneath, or that is in the water under
the earth. Thou shalt not bow down thyself to them,
nor serve them ; for I the Lord thy God am a jealous
God, visiting the iniquity of the fathers upon the
children, unto the third and fourth generation of them
that hate me; and showing mercy unto thousands of
them that love me and keep my commandments.
Q. L. What is required in the second command-
ment ?
A. The second commandment requireth the re-
ceiving, observing, and keeping pure and entire, all
such religious worship and ordinances, as God has
appointed in his word.
Q. LI. What is forbidden in the second command-
ment?
A. The second commandment forbiddeth the wor-
shipping of God by images, or any other way not
appointed in his word.
Q. LIL What are the reasons annexed to the se-
cond commandment?
A. The reasons annexed to the second command-
ment, are, God's sovereignty over us, his propriety
in us, and the zeal he has for his own worship.
Q. 1. What is the sin especially forbidden in the se-
cond commandment'?
A. The sin here forbidden, is the corruption of God's
worship, by making any similitude of any person in the
Godhead, and performing divine worship before it, or to
it. Exod. xxxii. 8, "They have turned aside quickly out
of the way which I commanded them : they have made
them a molten calf, and have worshipped it, and have
sacrificed thereunto, and said, These be thy gods, O Israel,
which have brought thee up out of the land of Egypt."
Deut. iv. 15, 16, "Take ye therefore good heed unto
yourselves (for ye saw no manner of similitude on the
day that the Lord spake unto you in Horeb, out of the
THE assembly's CATECHISM. 127
midst of the fire) lest ye corrupt yourselves and make
you a graven image, the similitude of any figure, the
likeness of male or female."
Q. 2. What is the second sin forbidden in this com-
mandment]
A. The second sin against this commandment is will-
worship, consisting in the addition of man's inventions
to the worship of °God, as a part thereof. Matt. xv. 9,
'' But in vain they do worship me, teaching for doctrines
the commandments of men." Col. ii. 20, 21, 22, 23,
" Wherefore, if ye be dead with Christ from the rudiments
of the world, why, as though living in the world, are ye
subject to ordinances! (Touch not, taste not, handle
not, which are all to perish with the using) after the
commandments and doctrines of men. Which things
have indeed a show of wisdom in will-worship and hu-
mility, and neglecting of the body, not in any honour to
the satisfying of the flesh."
Q. 3. But if those additions be for the more decent
worshipping of God, are they not allowed by 1 Cor. xiv.
40, '•' Let all things be done decently, and in oider!"^
A. No; that scripture commands that God's institu-
tions be regularly and decently performed, but not that
we invent ceremonies that are symbolical, to make them
more decent than Christ left them.
Q. 4. Why is the second commandment left out in all
the public offices of the popish church]
A. Because it expressly condemns their idolatrous
images, kneeling at the sacrament, prayers tasaiiits, and
all their superstitious crosses, surplices, and chrism, as
sinful.
Q. 5. Do they not clear themselves from idolatry, by
telling us they only worship God before, or by them, but
not the images themselves]
A. No, they do not; for the use of images in God's
worship is expressly condemned in this commandment;
and if this would excuse the papists, it had also excused
the Israelites in worshipping the calf. Exod. xxxii. 5,
•' And when Aaron saw it, he built an altar before it, and
Aaron made proclamation, and said, To-morrow is a feast
to the Lord."
Q. 6. What is the first reason annexed to the second
commandment]
A. The first reason annexed is God's sovereignty, " I
128 AN EXPOSITION OP
the Lord ;" which shtiws, that it belongs only to God to
institute his own worship, and make it effectual* and
therefore to do that in his worship, which he never com-
manded, is sinful and dangerous. Jer. vii. 31, "And they
have built the high places of Tophet, which is in the
valley of the son of Hinnom, to burn their sons and their
daughters in the fire, which 1 commanded them not, nei-
ther came it into my heart."
Q. 7. What is the second reason annexed to the second
command ment'J
A. The second reason is God's propriety in us : He is
our God, and we belong to him; and therefore to corrupt
his worship, greatly aggravates our sin. Hosea ix. 1,
"^Rejoice not, O Israel, for joy, as other people; for thou
hast gone a whoring from thy God," etc.
Q. 8. What is the third reason annexed to the second
commandment]
A. The jealousy of God over his worship and wor-
shippers; so that this sin of corrupting his worship, will
dreadfully increase his wrath, as it did, Lev. x. 1, 2,
"And Nadab and Abihu, the sons of Aaron, took either
of them his censer, and put fire thereon, and offered
strange fire before the Lord, which he commanded them
not. And there went out fire from the Lord, and de-
voured them, and they died before the Lord."
Q. 9. What is the first instruction from the second
commandment]
A. That it is a heinous sin to neglect the worship of
God,intheraanner in which he has appointed us to worship
him, as in prayer. Jer. x. 25, " Pour out thy fury upon the
heathen that know thee not, and upon the families that
call not on thy name." Hearing the word. Prov. xxviii.
9, " He that turneth away his ear from hearing the law,
even his prayer shall be abomination.'"
Q. 10. What is the second instruction from the second
commandment'?'
A. That those who suffer for endeavouring to preserve
the purity of God's ordinances, and nonconformity to the
contrary injunctions of men, have a good warrant to bear
them out in all such sufferings. Deut. iv. 2, "Ye shall
not add unto the word which I command you, neither
shall you diminish aughl from it, that ye may keep the
commandments of the Lord your God, which I command
you."
129
Q. 11. What is the third instruction from the second
commandment]
A. That it is hiijhly sinful and dangerous to innovate
and prescribe by human authority such symbolical rites
in the worship of God, as he never appointed nor allowed
in his word. Matt. xv. 9, " But in vain they do worship
•me, teachinir for doctrines the commandments of men."'
Q. 12. What is the fourth instruction hence]
A. Hence we learn how much parents and children
are obligated to worship God constantly, spirituallVj and
agreeably to his will revealed in his word; otherwise the
jealousy of God will visit them both, in the way of judg-
ment : for as obedience entails a blessing, so disobedience
entails a curse on posterity. Exod. xxxiv. 14, '' For thou
shalt worship no other god • for the Lord, whose name is
jealous, is a jealous God."
OF THE THIRD COMMANDMENT.
Quest. LIII. Which is the third commandment?
Ans. The third commandment is, Thou shalt not
take the name of the Lord thy God in vain: for the
Lord will not hold him guiltless that taketh his name
in vain.
Quest. LIV. What is required in the third com-
mandment?
Ans. The third commandment requireth the holy
and reverend use of God's names, titles, attributes,
ordinances, word, arid works.
Quest. LV. What is forbidden in the third com-
mandment?
Ans. The third commandment forbiddeth all pro-
faning or abusing of any thing whereby God maketh
himself known.
Quest. LVI. What is the reason annexed to the
third commandment?
Ans. The reason annexed to the third command-
ment is, that however the breakers of this command-
ment may escape punishment from men, yet the
Lord our God will not suffer them to escape his
righteous judgment.
130 THE ASSEMBLY S CATECHISM.
Q. I. How does this commandment differ from the
first and second?
A. The first has respect to the object of worship, for-
bidding us to worship any other but God. The second
respects the means of worship, forbidding us to worship
God by any other means than what he has preafcribed.
But the third respects the manner of his worship^ for-
bidding all careless, or profane use of his name, and
enjoining upon us a holy reverence in all our solemn
addresses to him, or ordinary mention of his name. Mai.
i. 6, "A son honoureth his father, and a servant his
master; if 1 then be a father, where is mine honour, and
if I be a master, where is my fear? saith the Lord of
hosts unto you, O priests, that despise my name: and
ye say, Wherein have we despised thy name?"
Q. 2. What is the first thing especially required in the
third commandment 1
A. It requires the most solemn and reverential frame
of our hearts in all our approaches to God. Psalm Ixxxix.
7, "God is greatly to be feared in the assembly of the
saints; and to be had in reverence of all them that are
about him." And in his worship. John iv. 24, " God is
a spirit; and they that worship him, must worship him
in spirit and in truth. ^'
Q. 3. What is the second thing required in this com-
mandment
A. It requires truth in our witness-bearing, as know-
ing that God sees our hearts, and is witness to all that we
think, or speak. Zech. v. 4, "1 will bring it forth, saith
the Lord of hosts, and it shall enter into the house of the
thief, and into the house of him that sweareth falsely by
my name,'' etc.
Q. 4. What is the third thing required in this com-
mandment]
A. That in all our appeals to God we be sure that
the appeal be necessary, important, and true. Jer.
xvii. 16, "As for me, I have not hastened from being
a pastor to follow thee, neither have T desired the
woful day, thou knowesi: that which came out of
my lips was right before thee." Psalm cxxxix. 23,
24, "Search me,^0 God, and know my heart: try me,
and know my thoughts. And see if there be any wicked
way in me; and lead me in the way everlasting."
131
Q. 5. What does this commandment especially forbid 1
A. It forbids and condemns all profane oaths, as most
injurious to the name of God. Matt. v. 34, 37, " Swear
not at all, neither by heaven, for it is God's throne," etc.
'^ But let your communication be yea, yea, nay, nay- for
whatsoever is more than these, cometh of evil."
Q. 6. What is the danger of profane or false swearing?
A. Such swearers are reckoned enemies to God. Ps.
cxxxix. 20, '^ Thine enemies take thy name in vain." The
curse of God enters into such families. Zech. v. 4, " 1 will
bring it forth, saith the Lord of hosts, and it shall enter into
the house of the thief, and into the house of him that
sweareth falsely by my name," etc. "And the Lord will
not hold them guiltless."
Q. 7. What else is forbidden in this commandment?
A. It forbids and condemns all heedless, wandering,
and drowsy performance of God's worship. Isa. xxix.
13, 14, '' Wherefore the Lord said, Forasmuch as this
people draw near me with their mouth, and with their
lips do honour me, but have removed their heart far from
me, and their fear towards me is taught by the precept
of men: therefore, behold, I will proceed to do a mar-
vellous work among this people, even a marvellous
work, and a wonder- for the wisdom of their wise men
-shall perish, and the understanding of their prudent men
shall be hid." And 2 Kings x. 31, ^-But Jehu took no
heed to walk in the law of the Lord God of Israel, with
all his heart: for he departed not from the sins of Jero-
boam, which made Israel to sin."
Q. 8. What other sin is forbidden in this command?
A. It forbids all light and irreverent use of the scrip-
tures, especially in our jests, or by way of scoffing. Jer.
xvii. 15, "Behold, they say unto me, where is the word
of the Lord? Let it come now." Jer. vi. 10, " Behold
the word of the Lord is unto them a reproach; they have
no delight in it."
Q. 9. By what argument does God enforce the third
comma.ndmpnt on men?
A. That the breakers of this commandment shall surely
be punished by the Lord, either in this life. Deut. xxviii.
58, 59, "If thou wilt not observe to do ail the words of
this law, that are written in this book, that thou mayest
fear this glorious and fearful name, the Lord thy God:
132 AN EXPOSITION OF
then the Lord will make thy plagnes wonderful, and
the plagues of thy seed, even great plagues, and of long
continuance, and sore sickness, and of long continu-
ance." Or in that to come, except they repent, and re-
form. Rom. ii. 5, •' But after thy hardness and impeni-
tent heart, treasurest up unto thyself wrath against the
day of wrath, and revelation of the rio-hteous judgment
of God."
Q. 10. What is the first instruction from the third com-
mandment'?
A. That great and infinite is the patience of God in
forbearing with provoking sinners so long as he does.
Rom. ix. 22, " What if God, willing to show his wrath,
and to make his power known, endured with much long-
suffering the vessels of wrath fitted to destruction?"
Q. 11. What is the second instruction hence]
A. That God is to be justified in the severest of his
judgments, by which at any time he manifests his dis-
pleasure against the profaneness of the world. Hos. iv.
1 — 3. " Hear the word of the Lord, ye children of Israel:
for the Lord hath a controversy with the inhabitants of
the land, because there is no truth, nor mercy, nor know-
ledge of God in the land. By swearing, and lying, and
killing, and stealing, and committing adultery, they break
out, and blood toucheth blood. Therefore shall the land
mourn, and every one that d welleth therein shall languish,
with the beasts of the field, and with the fowls of heaven,
yea, the fishes of the sea also shall be taken away."
Q. 12. What is the third instruction hence]
A. That God takes special notice of, and greatly de-
lights in them that fear and reverence his name. Isa.
Ix'vi. 5, "Hear the word of the Lord, ye that tremble at
his word : your brethren that hated you, that cast you out
for my name's sake, said. Let the Lord be glorified: but
he shall appear to your joy, and they shall be ashamed."
Mai. iii. 16, '.'And a book of remembrance was written
before him, for them that feared the Lord, and that thought
upon his name."
Q. 13. What is the last inference hence]
A. That those parents have much to answer for, that
by their examples teach, or by their negligence encourage
their children to profane God's name. Jer. v. 7, "How
shall I pardon thee for this ] Thy children have forsaken
Hie, and sworn by them that are no gods," etc.
THE assembly's CATECHISM. 133
OF THE FOURTH COMMANDMENT.
Quest. LVII. Which is the fourth commandment?
Ans. The fourth commandment is, Remember the
Sabbath day to keep holy. Six days shalt thou
labour and do all thy work: but the seventh day is
the Sabbath of the Lord thy God ; in it thou shalt
not do any work, thou, nor thy son, nor thy daugh-
ter, thy man servant, nor thy maid servant, nor thy
cattle, nor thy stranger that is within thy gates, for
in six days the Lord made heaven and earth, the sea,
and all that in them is, and rested the seventh day:
wherefore the Lord blessed the Sabbath day, and hal-
lowed it.
Q. LVIIL What is required in the fourth com-
mandment?
A. The fourth commandment requireth the keep-
ing holy to God such set times as he hath appointed
in his word, expressly one whole day in seven, to be
a holy Sabbath to himself.
Q. LIX. Which day of the seven hath God ap-
pointed to be the weekly Sabbath ?
A. From the beginning of the world to the resur-
rection of Christ, God appointed the seventh day of
the week to be the weekly Sabbath, and the first day
of the week ever since to continue to the end of the
world, which is the Christian Sabbath.
Q. 1. What special marks of honour hath God set upon
this commandment?
A. God hath set four peculiar marks of honour on it.
First, It is the largest of all the commands. Secondly,
It has a solemn memento prefixed to it. Thirdly, It is
delivered both positively and nen^atively, which the rest
are not. And fourthly, It is enforced with more argu-
ments to strengthen the command on us, than any other.
Q. 2. Why will God have a Sabbath observed on
earth?
A. God will have a Sabbath on earth, to give us therein
an emblem of that eternal Sabbath in heaven wherein
12
134 AN EXPOSITION OF
his people shall be servinor him, and praising him with-
out interruption, ormixtureof any other business. through-
out eternit3^ Heb. iv. 9, "There remaineth therefore a
rest lo the people of God."'
Q. 3. For what other reasons will God have a Sab-
bath?
A. He will have a Sabbath for the honour of his name.
Isa. Iviii. 13, "If thou turn away thy foot from the Sab-
bath, from doing thy pleasure on my holy day, and call
the Sabbath a delight, the holy of the Lord, honourable,
and shalt honour him, not doing thine own w^ays, nor find-
ing thine owm pleasure, nor speaking thine own w^ords."
For the good of men's souls. Mark ii. 27, "And he said
unto them, The Sabbath was made for man, and not man
for the Sabbath." And in mercy to the bodies of men
and beasts.
Q. 4. Is this commandment moral and perpetual, or
ceremonial and temporary?
A. It is, and must needs be moral, and not ceremonial;
because all the reasons that enforce it are perpetual,
and the Sabbath continued, when the ceremonial law
ceased, and vanished. Matthew xxiv. 20, "But pray ye,
that your flight be not in the winter, neither on the Sab-
bath day."
. Q. 5. What day of the seventh is the Christian Sab-
bath?
A. The first day of the week is our Sabbath, since the
resurrection of Christ. This is the day which was fore-
told to be our Sabbath. Psalm cxviii. 24, "This is the
day which the Lord hath made; we will rejoice and be
glad in it." The Lord hath marked it for himself by
setting his own name on it. Rev. i. 10, "I was in the
vSpirit on the Lord's day." And the apostles, and primi-
tive church, constantly set it apart to religious uses and
ends. Acts xx. 7, "And upon the first day of the week,
when the disciples came together to break bread. Paul
preached unto them," etc. 1 Cor. xvi. 2, "Upon the first
day of the week, let every one of you lay by him in store,
as God hath prospered him, that there be no gatherings
when I come."
Q. 6. When does the Christian Sabbath begin?
A. It appears that this day is not to be reckoned from
evening to evening^ but from morning to morning^ be-
THE assembly's CATECHISM. 135
cause the Christian Sabbath must begin, when the Jew-
ish Sabbath ended, but that ended towards the raorn-
ino-. Matt, xxviii. 1, ''In the end of the Sabbath, as it
began to dawn, towards tl^e first day of the week,' came
Mary jMagdalene, and the other Mary, to see tlie sepul-
chre."
Q. 7. What is the ground of changing the day?
A. The solemn commemoration of our redemption by
the resurrection of Christ from the dead, is the ground of
transferring the Sabbath from the seventh to the first day
of the week. Ps. cxviii. 24, "This is the day which the
Lord hath made; we will rejoice, and be glad in it."'
Mark xvi. 9, " Now when Jesus was risen early the first
day of the week, he appeared first to Mary Magdalene, out
of whom he had cast seven devils."'
Q. 8. Is it the whole day, or only some hours of the
day, that- are set apart for God?
A. Not a part, but the whole day, is the Lord's; and
it is as dangerous to halve it with God in point of time,
as it was for Ananias and Sapphira to halve their dedi-
cated goods, and bring in but a part. Remember that
thou keep holy the Sabbath day, is the command.
Q. 9. Is there any other day holy, beside this?
A. No day but this is holy by institution of the Lord;
yet days of humiliation and thanksgiving may be law-
fully set apart by men on a call of Providence: but po-
pish holy days are not warrantable, nor to be observed.
Gal. iv. 10, "Ye observe days, and months, and times,
and years."
Q. 10. But seeing every day should be a Sabbath lo a
Christian, what needs any other set time?
A. Though Christians must walk every day with God,
yet every day cannot be a Sabbath, because God calls us
to other duties on those days, but will have this to be a
solemn, and entire day to himself.
Q. 11. But if a man scruple the change of the Sabbath,
may he not keep both days weekly?
A. No; for then by doing more tiian God requires, he
breaks a plain command, '• Six days shalt thou labour.*'
Q. 1-2. At what time should Christians be up, and at
their duties, on the Lord's day?
A. As early in the morning as their strength will per-
mit, to prepare by private for'public duties; yet the pub-
136 AN EXPOSTTION OF
lie are not to be intrenched on by private duties. Acts
X. 33, " Now therefore are we all here present before
God, to hear all things that are commanded thee of
God.'^
OF THE SANCTIFICATION OF THE SABBATH.
Quest. LX. How is the Sabbath to be sanctified?
Ans. The Sabbath is to be sanctified by a holy
resting all that day, even from such worldly employ-
ments and recreations as are lawful on other days,
and spending the whole time in the public and pri-
vate exercise of God's worship, except so much as
is to be taken up in the works of necessity and mercy.
Quest. LXI. What is forbidden in the fourth com-
mandment?
Ans. The fourth commandment forbiddeth the
omission or careless performance of the duties re-
quired, and the profaning the day by idleness, or
doing that which is in itself sinful, or by unneces-
sary thoughts, words, or works, about our worldly
employments or recreations.
Quest. LXII. What are the reasons annexed to
the fourth commandment?
Ans. The reasons annexed to the fourth com-
mandment, are, God's allowing us six days of the
week for our own employments, his challenging a
special propriety in the seventh, his own example,
and his blessing the Sabbath day.
Q. 1. What is the rest which God requires on the
sabbath?
A. It is not a mere natural or civil, but a holy rest,
resembling the rest in heaven, wherein the mind is most
active and busy in the work of God, though the body be
at rest, and the spirit not wearied with its work. Rev.
iv. 8, "And the four beasts had each of them six wings
about him, and they were full of eyes within, and they
rest not day and night, saying. Holy, holy, holy, Lord
God Almighty, which was, and is, and is to come."
Q. 2. May not any works of our civil calling be or-
dinarily done on that day ?
137
A. No; it is sinful to ptit our liantls ordinaril}' to our
callinrrs on that day, and God usually punisht^s it. Neh,
xiii. 15, 1(), 17, 18, "In those days saw I in Jndah some
treading wine-presses on the Sabbath, and bringinof in
sheaves, and ladinof assies, as also wine-grrapes, and figs,
and all manner of burdens, which they brought into Je-
rusalem on the Sabbath day; and I testified atjainst them
in the day wherein they sold victuals. There dwelt
men of Tyre also therein, which brought fish, and all
manner of ware, and sold on the Sabbath, unto the chil-
dren of Judah, and in Jerusalem. Then I contended
with the nobles of Judah, and said unto them, What evil
thing is this that ye do, and profane the Sabbath day"?
Did not your fathers thus, and did not our God bring all
this evil upon us, and upon this city 1 Yet ye bring
more wrath upon Israel by profaning the Sabbath.'"
Q. 3. May we not refresh our bodies by recreations,
or our minds by thoughts of earthly business, or dis-
courses, on that day?
A. Recreations of tlie bod}^ which are lawful on other
days, are sinful on this day; and all the recreations of the
mind allowed on this day, are spiritual, and heavenly.
Isa. Iviii. 13, 11, '-If thou turn away thy foot from the
Sabbath, from doing thy pleasure on my holy day, and
call the Sabbath a delight,, the holy of the liOrd, honour-
able, and shalt honour him, not doing thine own ways,
nor finding thine owiT pleasure, nor speaking thine own
words: then shalt thou delight thyself in the Lord, and
I will cause thee to ride upon the high places of the earth,
and feed thee with the heritage of Jacob, thy father; for
the mouth of the Lord hath spoken it.'"'
Q. 4. What works may lawfully be done on that day?
A. Christ's example warrants works of necessity, and
works of mercy, but no other. Matt. xii. 3, 4, '' But he
said unto them, Have ye not read vrhat David did, w^hen
he was a hungered, and ihey thfft were with him, how
he entered into the house of God, and did eat the show-
bread, w^hich was not lawful for him to eat, neither for
them which were with him, but only for the priests."
And verse 7, '• But if ye had known what this meaneth,
I will have mercy, and not sacrifice, ye w^ould not have
condemned the guiltless."
Q. 5. What are the holy duties of the Sabbath?
12*
138 AN EXPOSITION OP
A. The public worship of God; in reading, and hear-
ing the word preached. Isa. Ixvi, 23, " And it shall come
to pass, that from one new moon to another, and from
one Sabbath to another, shall all flesh come to worship
before me, saith the Lord." Luke iv. 16, ''And as his
custom was, he went into the synaorogue on the Sabbath
day, and stood up for to read." And prayer. Acts xvi.
13, 14, '-'And on the Sabbath day we went out of the city
by a river-side, where prayer was wont to be made," etc.
And receiving the sacrament. Acts xx. 7, '-'And upon the
first day of the week, when the disciples came together
to break bread, Paul preached unto them," etc.
Q. 6. Are private duties in our families required, as
well as public, on the Sabbath?
A. Yes; it is not enough to sanctify the Sabbath in
public ordinances, but God requires it to be sanctified in
family and private duties. Lev. xxiii. 3, '-But the
seventh day is the Sabbath of rest, a holy convoca-
tion; ye shall do no work therein; it is the Sabbath of the
Lord in all your dw^ellings."
Q. 7. With what frame of spirit are all Sabbath duties,
both public and private, to be performed ]
A. They are to be performed with spiritual delight.
Isa. Iviii. 13, "If thou turn away thy foot from the Sab-
bath, from doing thy pleasure on my holy day, and call
the Sabbath a delight." etc. And all grudging at, and
weariness of spiritual exercises, is a sin forbidden. Mai.
i. 13, ''Ye said also, behold what a weariness is it, and
ye have snuffed at it, saith the Lord of hosts, and ye
brought that which was torn, an.d the lame, and the sick;
thus ye brought an offering; should I accept this of your
hand? saith the Lord." Amos viii. 5, " When will the
new moon be gone, that we may sell corn? And the
Sabbath, that we may set forth wheat?" etc.
Q. 8. What is the first reason annexed to this com-
mand ?
A. The first reason is the suflioient, and large allow-
ance of time God hath given us for our civil callings, and
earthly business. Six days in the week is a large al-
lowance.
Q. 9. What is the second reason annexed to this com-
mand?
A. The second reason is God's sanctifying and sepa-
THE assembly's CATECHISM. 139
rating this day by a special command and institution for
his service; so that to profane this time, is to sin against
an express divine statute.
Q. 10. What is the third reason annexed to this com-
mand?
A. The third reason is God's own example, who rested
the seventh day from all his works, and blessed this day,
by virtue of which blessing we are encouraged to sanc-
tify it.
Q. 11. Is it enough to sanctify this day in our own
persons ]
A. No; if God has put any under our authority, their
profaning the Sabbath will become our sin, however
strict we may be in the observance of it ourselves.
Q. 12. May we continue our civil employments to the
last moment of our common time]
A. Except necessity or mercy urge us, we ought to
break off before^ and allow some time to prepare for the
Sabbath. Luke xxiii. 54, --And tliat day was the prepa-
ration, and the Sabbath drew on.'-
Q. 13. What is the first inference hence"?
A. That we have all great cauL.e to be humbled for
our Sabbath transgressions, either in our unpreparedness
for it, our want of delight and spirituality in it, or the
due government of our families as God requires.
Q. 14. What is the second inference hence?
A. That Christians on the Sabbath day have a fair
occasion and help to realize to themselves the heavenly
state, in which they are to live abstract from the world,
and God is to be all in all to them.
OF THE FIFTH COMMANDMENT.
Quest, LXIII. Which is the fifth commandment?
Ans. The fifth commandment is, Honour thy fa-
ther and thy mother, that thy days may be long upon
the land which the Lord thy God giveth thee.
Q. LXIV. W^hat is required in the fifth command-
ment?
A. The fifth commandment requireth the preserving
the honour, and performing the duties belonging to
every one in their several places and relations, as
superiors, inferiors, or equals.
140 AN EXPOSITION OF
Q. LXV. What is forbidden in the fifth command-
ment?
A. The fifth commandment forbiddeth the neglect-
ing of, or doing any thing against the honour and
duty which belong to every one in their several places
and relations.
Q. LX VI. What is the reason annexed to the fifth
commandment?
A. The reason annexed to the fifth commandment,
is, a promise of long life and prosperity, (as far as it
shall serve for God's glory and their own good,) to
all such as keep this commandment.
Q. 1. What relatives are directly, and more especially
concerned in this fifth commandment?
A. All superiors and inferiors are concerned in itj es-
pecially, first, Political fiithers and their children; that
is, magistrates and subjects. Mark xi. 10, " Blessed be the
kingdom of our father David," etc. Secondly, Spiritual
fathers, and their children: that is, ministers, and their
people. 1 Cor. iv. 15, ''For though you have ten thou-
sand instructors in Christ, yet have ye not man}^ fathers,
for in Christ Jesus 1 have begotten you through the gos-
pel." Thirdly, Natural parents, and their children. Eph.vi.
1, '^ Children, obey your parents in the Lord." Fourthly,
All domestic superiors and inferiors, as husbands and
wives, masters and servants. Eph. v. 22, ''■' Wives, submit
yourselves unto your husbands, as unto the Lord." ' And
Eph. vi. 5, " Servants, be obedient to them that are your
masters according to the flesh."
Q. 2. What is the duty of political fathers, or magis-
trates, to their political children, or subjects?
A. It is to rule and govern the people over whom God
has set them with wisdom. 2 Chron. i. 10, "Give me
now wisdom and knowledge, that I may go out and come
in before this people." Justice. 2 Chron. xix. 5 — 7, "And
he set judges in the land, throughout all the fenced cities
of Judah, city by city. And he said to the judges. Take
heed what ye do; for ye judge not for man, but for the
Lord, who is with you in the judgment. Wherefore now
let the fear of the Lord be upon you, take heed and do it,"
etc. And pieiy. 2 Sam. xxiii. 3, "He that ruleth over
THE assembly's CATECHISM. 141
men must be just, ruling in tlie fear of God." Carefully
providino- for their souls in every place of their dominion.
2 Chronrxvii. 9, '-And they taught in Judah, and had
the book of the law of the Lord with them, and went
about throughout all the cities of Judah, and taught
the people." And for their common outward peace and
safety. 2 Chron. xvii. 12, "And Jehoshaphat waxed
sreat exceedingly, and he built in Judah castles and cities
of store."
Q. 3. What are the duties of subjects to their rulers T
A. It is to pray for them. 1 Tim. ii. 1, 2, '-I exhort
therefore, that first of all supplications, prayers, inter-
cessions, and giving of thanks, be made for all men: for
kincrs and for all that are in autharity," etc. To honour
them. 1 Pet. ii. 17, "Fear God, honour the king." To
obey their just laws. Rom. xiii. 1, "Let every soul be
subject unto the higher powers," etc. And to pay them
the tribute that is due to them. Rom. xiii. 7, "Render
therefore to all their dues, tribute to whom tribute is due,
custom to whom custom," etc.
Q. 4. What are the duties of ministers to their peo-
ple'?
A. Their duty is, first. To feed their flock constantly
with wholesome food. 2 Tim. iv. 2, "Preach the word,
be instant in season, and out of season; rebuke, reprove,
exhort, with all long-suffering and doctrine." Secondly,
To be full of tender affection to them. 1 Thess. ii. 7, 8,
'' But we were gentle among you, even as a nurse che-
risheth her children: so being affectionately desirous of
you, we were willing to have imparted unto you, not the
gospel of God only,°but also our own souls, because ye
were dear unto us." Thirdly, To pray for them. Eph. i.
15, 16, " Wherefore I alsQ, after I heard of your faith in
the Lord Jesus, and love unto all the saints, cease not to
give thanks for you, making mention of you in my pray-
prs." Fourthly, To watch over them. I Pet. v. 2, " Feed
the flock of God which is among you, taking the oversight
thereof, not by constraint, but willingly," etc. And,
fifthly, To walk as an example of godline^ss before them.
Tit. ii. 7, "In all things showing thyself a pattern of
crood works," etc. All which duties require their resi-
dence among them. 1 Pet. v. 2, " Feed the flock of God
which is among you," etc.
142 AX EXPOSITION OF
Q. 5. What are the people's duties towards their mi-
nisters 1
A. Their dut}' is. first, To esteem, and love them dearly
for their work's sake. 1 Thess. v. 12, 13, "And we be-
seech you, brethren, to know them which labour among
you, and are over yoa in the Lord, and admonish you ;
and to esteem them very highly in love for their work's
sake." Secondly. To attend on the word preached by
them, as the word of God. 1 Thess. ii. 13, ^- For this
cause also thank we God without ceasing-, because when
ye received the word of God, which ye heard of us, ye
received it not as the word of men, but (as it is in truth)
the word of God.'- Thirdly, To pray for them and the
success of their labours. Heb. xiii. 18, ''Pray for us./*
etc. Fourthly, Not to receive light and malicious reports
against them. 1 Tim. v. 19, "Against an elder receive
not an accusationj but before two or three witnesses.*'
Fifthly, To make a competent, and comfortable provi-
sion for them. Gal. vi. 6, "Let him that is taught in the
word, communicate unto him that teacheth, in all good
things.'""
Q. 6. What are the duties of natural parents to their
children]
A. It is their duty, first. To be tenderly, but not too fond-
ly affectionate to them. Jsa. xlix. 15, "Can a woman forget
her sucking child, that she should not have compassion
on the son of her womb]" Secondly, To educate them
for God. Ephes. vi. 4, "And, ye fathers, provoke not your
children to wrath, but bring them up in the nurture and
admonition of the Lord." Thirdly, To restrain their sins
by correction. Prov. xxix. 15, "The rod and reproof give
wisdom, but a child left to himself, bringeth his mother
to shame." Fourthly, To provide for their livelihood. 1
Tim. V. 8, "' But if any provide not for his own, and es-
pecially for those of his own house, he hath denied the
faith, and is worse than an infidel."' Fifthly, To pray
daily for them. Job i. 5, "'And it was so when the days
of their feasting were gone about, that Job sent and sanc-
tified them, and rose up early in the morning, and offered
burnt-offerings according to the number of them all; for
Job said, It may be that my sons have sinned, and cursed
God in their hearts: thus did Job continually." Sixthly,
To encourage them with endearing language in the way
THE assembly's CATECHISM. 143
of godliness. Prov. xxxi. 1—3, •■'The words of klngr Le-
muel, the prophecy that his mother taught him. What,
my son! and the son of my womb! and what, the son of
my vows! give not thy strength unto women, nor thy
ways to that which destroyeth kings."
Q. 7. What are the duties of children to parents]
A. Their duty is, first, To obey them, bat only in the
Lord. Eph. vi. 1, " Children, obey your parents in the
Lord." Secondly, To reverence and honour them. Levit.
xix. 3, "Ye shall fear every man his mother and his fa-
ther," etc. Thirdly, To submit to their reproofs and cor-
rections. Heb. xii. 9, '• Furthermore, we have had fathers
of our flesh, which corrected us, and we gave them reve-
rence." Fourthly, To provide for them, if they be poor
and needy, and v/e have ability. Gen. xlvi-i. 13, "And
.Joseph nourished his father and his brethren, and all
his father's household, with bread, according to their
families."
Q. 8. What shall children do, when parents fthuse their
authority, by forbidding duty, or commanding sin?
A. Li such cases children are to obey God, rather than
their parents. Acts iv. 19, " But Peter and John answered,
and said unto them. Whether it be right in the sight of
God, to hearken unto you, more than unto God, judge ye."
But yet to manage their refusals of obedience with all
meekness, and humility.
Q. 9. What is the first duty of husbands to their
wives'?
A. The first duty, on which all other duties depend,
is to dwell with them. 1 Pet. iii. 7, "Likewise, ye
husbands, dwell with them according to knowledge,"
etc. And nothing can make this duty void, but a law-
ful divorce for adultery. Matt. v. 31, 33, "But T say
unto you, that whosoever shall put away his wife, saving
for the cause of fornication, causeth her to commit adul-
tery," etc.
Q. 10. What is the husband's second duty to his wife?
A. True and hearty love to soul and body. Eph. v. 25,
"Husbands, love your wives, even as Christ also loved
the churcii, and gave himself for it." Evidencing itself
in a careful provision for them. I Cor. vii. 33, " But he
that is married, careth for the things of the world, how
he may please his wife." But especially to their souls,
144 AN EXPOSITION OF
in winning them to Christ. 1 Cor. vii. IG, ''Or how
I-:nowest thou, O man, whether thou shalt save thy wife?"'
And building them up in Christ. 1 Pet. iii. 7, " Likewise,
ye husbands, dwell with them according to knowledge,
giving honour unto the wife, as unto the weaker vessel,
and as being heirs together of the grace of life, that your
prayers be not hindered."'
Q. 11. What are the duties of wives to their hus-
bands?
A. It is their duty, first, To be in subjection to their
own husbands. Eph. v. 22, 23, "Wives, submit your-
selves" unto your own husbands, as unto the Lord: for
the husband is the head of the wife, even as Christ is the
Head of the Church." Secondly, To reverence them.
Eph. V. 33, "And the wife see that she reverence her
husband." Thirdly, To express their reverence in suit-
able words and actions. 1 Pet. iii. 6, '• Even as Sarah
obeyed Abraham, calling him Lord," etc. Fourthly, To
be faithful to them. Prov. xxxi. 12, " She will do him
good, and not evil, all the days of her life," Fifthly, To
adorn their relation v.'ith meekness, and quietness of spi-
rit. 1 Pet. iii. 4, "But let it be the hidden man of the
heart in that which is not corruptible, even the ornament
of a meek and quiet spirit, which is in the sight of God
of great price."
Q. 12. What are the duties of servants to their mas-
ters'?
A. It is their duty, first, To be faithful in all things
committed to their charge. Tit. ii. 10, "Net purloining,
but shov.'ing all good fidelity,'" etc. Secondly, To ho-
nour them with respectful words and behaviour. 1 Tim.
vi, 1, " Let as many servants as are under the yoke, count
their own masters worthy of all honour," etc. Thirdly,
To ber.r patiently their rebukes, 1 Pet.'ii. 18, 19, "Ser-
vants, be subject to your masters with all fear; not only
to the good and gentle, but also to the froward, for this
is thank-worthy, if a man for conscience towards God
endure grief, suffering wrongfully."
Q. 13. What is the first duty of masters to their ser-
vants ?
A. Their f rst duty is to rule over them with gentle-
ness, and not with terror and rigour. Eph. vi. 1, "And, ye
masters, do the same thing unto them, forbearing threat
145
ening : knowinor that your Master also is in heaven, nei-
ther is there respect of persons with him."
Q. 14. What is the second duty of masters to their
servants'?
A. To pay them their wag-es fully, and without delay.
Deut- xxiv. 14, 15, "Thou shalt not oppress a hired ser-
vant that is poor and needy, whether he be of thy bre-
thren, or of thy strangers that are in thy land within
thy gates. At his day thou shalt give him his hire, nei-
ther shall the sun go down upon it, for he is poor, and
setteth his heart upon it; lest he cry against thee unto
the Lord. And it be sin unto thee."^ And to provide for
ihem food sufficient. Prov. xxvii. 27, "And thou shalt
have goats'-railk enough for thy food, for the food of thy
household, and for the maintenance of thy maidens."
Q. 15. What is the third duty of masters to their ser-
vants'?
A. The third and principal duty is, to engage them as
much as in them lies, to the ways of God, and duties of
religion, as Abraham did. Gen. xviii. 19, "For I know
him that he will command his children, and his house-
hold after him, and they shall keep the way of the Lord."
etc. And Joshua. Josh. xxiv. 15, " But as for me and
my house, we will serve the Lord."
OF THE SIXTH COMMANDMENT.
Quest. LXVIL Which is the sixth commandment?
Ans. The sixth commandment is, Thou shalt not
kill.
Quest. LXVIIL What is required in the sixth
commandment?
Ans. The sixth commandment requireth all law-
ful endeavours to preserve our own life and the life
of others.
Quest. LXIX. What is forbidden in the sixth
commandment?
Ans. The sixth commandment forbiddeth the taking
away of our own life, or the life of our neighbour
unjustly, or whatsoever lendeth thereunto.
Q. 1, What is the natural order of these command-
ments in the second table?
13
146 AN EXPOSITIOX OF
A. In thesa cornniHnds God begins with thn nearp-st
concern of man. wlilch is life. Job ii. 4, '' Skin tor skin^
yea, all that a man haih, will he give for his life/"' Next
to that, his command guards his nearest relative, fromi
whom the best outward comfort is to rise, his wife.
Mark x. 8, " And they twain shall be one flesh," etc.
After that his good name, which is very precious to him.
Eccl. vii. 1, ''A good name is better than precious oint-
ment." And then his goods, which support his life. Isa.
iii. 1, '-For behold, the Lord, the Lord of hosts, doth
take away from Jerusalem, and from Judah, the stay and
the staff, the whole stay of bread, and the whole stay of
water."
Q. 2. How far does this commandment extend itselfl
A. It prohibits all cruelty, and commands all help, care,
and pity, so far as the hearts and hands of men can go,
for the relief and preservation of others. Psalm cxix. 96,
''But thy commandment is exceeding broad."
Q. 3. Does this command respect only the outward
action, or also the inward passion of the soul 1
A. It respects and bridles the inward passion of the
soul, as well as outward actions; as hatred. 1 John iii.
15, "Whosoever hateth his brother is a murderer," etc.
And causeless anger. Matt. v. 22, " But 1 say unto you,
that whosoever is angry with his brother without a cause,
shall be in danger of the judgment," etc.
Q,. 4. Does this command only respect the lives of
others?
A. No, it primarily respects our own lives, and for-
bids all things that tend to shorten and ruin them. Ephe-
sians, v. 29, " For no man ever yet hated his own flesh,
but nourisheth and eherisheth it, even as the Lord the
church."
Q. 5. How many ways may men sin against this
command, with respect to their own lives'?
A. A man sins against his own life, not only by de-
stroying himself, as the jailer would have done, Acts
xvi. 27, "And the keeper of the prison awaking out of
his sleep, and seeing the prison-doors open, drew out
his sword, and would have killed himself, supposing that
the prisoners had been fled," but by refusing food or
physic to preserve life, or macerating our bodies with
excessive sorrows. 2 Cor. vii. 10, "But the sorrow of
147
the world worketh death." Or envy at the felicity of
others. Prov. xiv. 30, " But envy, the rottenness of the
bones."
Q. 6. How are men guilty of murder with respect to
others 1
A. Murder with respect to others, may be either with
relation to their bodies, Num. xxxv. 30, " Whoso killeth
any person, the murderer shall be put to death," etc., or
to their souls, which is the most heinous murder in the
world. Ezek. iii. 18, " When 1 say unto the wicked. Thou
shalt surely die, and thou givest him not warning, nor
speakest to warn the wicked from his way to save his
life; the same wicked man shall die in his iniquity; but
his blood will I require at thine hand."
Q. 7. Is all destruction of another's life murder in the
account of God]
A. No, it is not, if the life of a person be taken away
in the course of justice. Gen. ix. 6, ''Whoso sheddeth
man's blood, by man shall his blood be shed." Or in a
just, and necessary war. Judges v. 23, " Curse ye Meroz,
saith the angel of the Lord, curse ye bitterly the inha-
bitants thereof: because they came not to the help of the
Lord, to the help of the Lord, against the mighty." Or
by pure accident. Deut. xix. 5, "As when a man goeth
into the wood with his neighbour to hew wood, and his
hand fetcheth a stroke with the axe to cut down the tree,
and the head slippeth from the helve, and lighteth upon
his neighbour that he die, he shall flee unto one of those
cities, and live." Or in self-defence. Exod. xxii. 2, "If
a thief be found breaking up, and be smitten that he die,
there shall no blo(f)d be shed for him."
Q. 8. Is there no other way of breaking this command 1
A. Yes, there is: innocents may be murdered under
the forms and solemnities both of justice and religion.
So Naboth was murdered by Jezebel. 1 Kings xxi. 12,
13, "They proclaimed a fast, and set Naboth on high
among the people. And there came in two men, children
of Belial and sat before him : and the men of Belial wit-
nessed against him, even against Naboth, in the presence
of the people, saying, Naboth did blaspheme God and
the king. Then they carried him forth out of the city
and stoned him with stones, that he died." And the
martyrs by bloody papists are instances of this. And
148 AN EXPOSITION OF
this strongly proves a day of judgment. Ecel. iii. 16
17, ^'And moreover, 1 saw under the sun the place oi
judgmentj that wickedness was there, and the place of
righteousness, that iniquity was there; I said in mine
heart, God shall judge the righteous, and the wicked:
for there is a time there for every purpose^ and for every
work."
Q. 9. Are duels forbidden in this commandment!
A. Yes, they are; for whatever point of honour be
touched, or whatever provocation be given, we are not to
be our own avengers. Rom. xii. 19, "Dearly beloved,
avenge not yourselves," etc.
Q. 10. What is the first inference hence]
A. That we have great cause to bless God for his pro-
tecting law, and for human laws grounded upon his law
for the protection of our lives. Rom. xiii. 4, " For he is
the minister of God, a revenger to execute wrath upon
him that doeth evil."
Q. 11. What is the second inference hence]
A. That all that are guilty of this sin, have great cause
to be humbled, and afflicted : for it is a crying sin. Gen.
iv. 10, "The voice of thy brother's blood crieth unto me
from the ground." Yet not to despair of mercy upon
true repentance. Manasseh shed innocent blood, and
yet was pardoned, upon repentance. 2 Kings xxi. 16,
"Moreover Manasseh shed innocent blood very much,
till he had filled Jerusalem from one end to another,"
etc.
Q. 12. What is the third inference hence]
A. Let all men watch against prid^ passion, malice,
revenge, the sins of the heart, from which this horrid sin
proceeds. Matt. xv. 18, 19, " For out of the heart proceed
evil thoughts, murders," etc.
OF THE SEVENTH COMMANDMENT.
Quest. LXX. Which is the seventh command-
ment?
Ans. The seventh commandment is, Thou shalt
not commit adultery?
Q. LXXI. What is required in the seventh com-
mandment?
A. The seventh commandment requireth the pre-
THE assembly's CATECHISM. 149
servalion of our own and our neighbour's chastity,
in heart, speech, and behaviour.
Q. LXXII. What is forbidden in the seventh com-
mandment?
A. The seventh commandment forbiddeth all un-
chaste thoughts, words, and actions.
Q. 1. What is the duty required in this command-
ment'?
A. The first duty required in this commandment is,
the preservation of our own chastity in heart, lip, and
life. 1 Thess. iv. 3, 4, " For this is the will of God, even
your sanctification, that ye should abstain from fornica-
tion. That every one of you should know how to pos-
sess his vessel in sanctification and honour." And Eph.
iv. 29, "Let no corrupt communication proceed out of
your mouth," etc.
Q. 2. Why must we preserve our own chastity?
A. Because our bodies are, or ought to be the temples
of the Holy Ghost. 1 Cor. vi. 15, 19, " Know ye not that
your bodies are the members of Christ] Shall 1 then
take the members of Christ, and make them the mem-
bers of a harlot] God forbid. What, know ye not that
your body is the temple of the Holy Ghost, which is
in you, which ye have of God, and ye are not your
own]" And it is the express charge of God that they
be kept pure and clean. 1 Thess. iv. 3, 4, "For this is
the will of God, even your sanctification, that ye should
abstain from fornication. That every one of you should
know how to possess his vessel in sanctification and ho-
nour."
Q. 3. What is the second reason]
A. The second reason is, because of the evil of it to
ourselves: as, first, It injures the body. 1 Cor.vi. 19, "He
that committeth fornication, sinneih against his own
body." Secondly, It levels us with the heathen. Eph.
iv. 17, 19, "This I say therefore, and testify in the Lord,
That ye henceforth walk not as other Gentiles walk, —
Who being past feeling, have given themselves over unto
lasciviousness, to work all uncleanness with greediness."
Thirdly, Dishonours our names. Prov. vi. 32, 33, "But
whoso committeth adultery with a woman, — a wound and
dishonour shall he get," etc. Fourthly, Scatters our
13*
l$0 AN EXPOSITION OP
estates. Prov. v. 10, "Lest strangers be filled with thy
wealth, and thy labours be in the house of strani^ers.''
Fifthly, Destroys the soul. Prov. vi. 32, " He that doth
it, destroyeth his own soul."
Q. 4. What age is most incident to this sini
A. The youthful age is most apt to be drawn into
this sin. Prov. vii. 7, "And behold among the simple
ones 1 discerned among the youths a young man void of
understanding." And 2 Tim. ii. 22, "Flee also youth-
ful lusts," etc.
Q. 5, How far does this command extend itself?
A. It extends itself to the heart, mind, and fancy, as
well as to the body, and external actions. Matt. v. 28,
" But I say unto you, That whosoever looketh on a wo-
man, to lust after her, hath committed adultery with her
already in his heart."
Q. 6. What are the usual inducements to this sin?
A. The usual inducements to this sin are, first, Idle-
ness and fulness of the creatures. Ezekiel xvi. 49,
"Behold, this was the iniquity of thy sister Sodom;
pride, fulness of bread, and abundance of idleness was
in her, and in her daughters," etc. Secondly, Wanton
gestures. Isa. iii, 16, "Moreover, the Lord saith. Be-
cause the daughters of Zion are haughty, and walk with
stretched forth necks, and wanton eyes, walking and
mincing as they go, and making a tinkling with their
feet," Thirdly, Filthy communication. Eph. v. 4, "Nei-
ther filthiness, nor foolish talking, nor jesting, which are
not convenient," etc.
Q. 7. What is the first remedy against this sin?
A. The first remedy, and the most effectual, is, to get
the Spirit of God within us, to sanctify and rule us. Gal.
V. 16, " Walk in the Spirit, and ye shall not fulfil the
lusts of the flesh."
Q. 8. What is the second remedy?
A. The keeping of a strict watch over the heart. Prov.
iv. 23, "Keep thy heart with all diligence," etc. And
over the external senses. Job xxxi. 1, "'1 made a co-
venant with mine eyes : why then should I think upon
a maid?"
Q. 9. What is the third remedy against it?
A. Deep and serious consideration of the danger of
this sinj and what God threatens against adulterers. Heb
THE assembly's CATECHISM. 151
xiii.4, •'Whoremongers and adulterers God will judge."
1 Cor. vi. 9, 10, '-'Be not deceived, neither fornicators,
nor idolaters, nor adulterers, nor effeminate, — shall in-
herit the kingdom of God." And how he describes
them. Prov, xxii. 14, ^^The mouth of a strange woman
is a deep pit; he that is abhorred of the Lord shall fall
therein."
Q. 10. What is the fourth remedy against it?
A. Prayer. Ps. cxix. 37, " Turn away mine eyes from
beholding vanity," etc. And to evidence our sincerity in
prayer, we must study to shun all occasions of this sin.
Ps. xviii. 23, ^' I was also upright before him : and I kept
myself from mine iniquity."
Q. 11. What is the first inference hence?
A. What cause those have to bless God, that have been
kept from fhis sin; though the best ought to be humbled
for their heart-pollutions.
Q. 12. What is the second inference hence?
A. Let it warn parents to do what in them lies to pre-
vent the ruin of their children by this sin, first^ By filling
their heads and hands with lawful business. Secondly,
By serious admonitions, and prayers for them. Thirdly,
By keeping them from vain and tempting company.
Fourthly, By disposing them seasonably in suitable
marriage.
Q. 13. What is the third inference hence?
A. Let those that are defiled with this sin, repent
seriously of it, as David did. Psalm ii. 8, "Make me
to hear joy and gladness, that the bones which thou
hast broken may rejoice." And apply the blood of
Christ by faith; for in so doing, it may be pardoned. 1
Cor. vi. 11, "And such were some of you: but ye are
washed, but ye are sanctified, but ye are justified in the
name of the Lord Jesus Christ, and by the Spirit of oar
God."
OF THE EIGHTH COMMANDMENT.
Quest. LXXIII. Which is the eighth command-
ment?
Ans. The eighth commandment is, Thou shalt
not steal.
Q. LXXIV. What is required in the eighth com-
mandment?
152 AN EXPOSITION OF
A. The eighth commandment requireth the law-
ful procuring and furthering the wealth and outward
estate of ourselves and others.
Q. LXXV. What is forbidden in the eighth com-
mandment?
A. The eighth commandment forbiddeth whatso-
ever doth or may unjustly hinder our own or our
neighbour's wealth or outward estate.
Q. 1. What is pre-supposed in this commandmenti
A. It pre-supposes that God has given every man a
propriety in his estate, and that no man's goods are com-
mon to otherSj except by his consent in times and cases
extraordinary, as in Acts ii. 44, "And all that believed
were together, and had all things common."
Q. 2. What is required in this commandment?
A. It requires of every man diligence in a lawful call-
ing, to get and preserve an estate for his own and others'
good. ?rov. xiii. 11, " He that gathereth by labour, shall
increase." Eph. iv. 28, '' But rather let him labour, work-
ing with his hands the thing which is good, that he may
have to give to him that needeth."
Q. 3. What else is required in this commandment?
A. It requires us not only to get and keep the things
of the world in a lawful manner, but to distribute and
communicate them to those that are in want, and not
expose them to temptations of sin, or inevitable ruin.
Isa. Iviii. 10, '-And if thou draw out thy soul to the hun-
gry, and satisfy the afflicted soul, then shall thy light
rise in obscurity, and thy darkness be as the noon-day."
1 John iii. 17, " But whoso hath this world's good, and
seeth his brother have need, and shutteth up his bowels
of compassion from him, how dwelleth the love of God
in him?"
Q. 4. What else is required in this commandment?
A. It requires in every man a public spirit to procure,
and promote the good and prosperity of others. 1 Cor. x.
24, " Let no man seek his own, but every man another's
wealth."
Q. 5. What else is required in this command?.
A. It requires restitution of all goods unjustly gotten,
or taken from others. Lev, vi. 4, " Then it shall be be-
cause he hath sinned, and is guilty, that he shall restore
153
that which he took violently away, or the thing which
he hath deceitfully gotten/"' etc. And the restoring of
pawns and pledges, when they are due. Ezek. xviii. 7,
"And hath not oppressed any, but hath restored to the
debtor his pledge," etc. Or things lost, if we can dis-
cover the true owners.
Q. 6. What is the first sin forbidden in this command]
A. It forbids all cozening and cheating of others in
our dealings, and civil commerce with them. 1 Thess. iv.
6, "That no man go beyond and defraud his brother in
any matter," etc. Prov.xxvi. 28, "A lying tongue hateth
those that are afflicted by it, and a flattering mouth work-
eth ruin."
Q. 7. What is the second thing forbidden in this com-
mand?
A. It forbids all exaction and oppression of our neigh-
bour, by going beyond him, or working on his necessities,
or detaining his dues. Leviticus xxv. H, "And if thou
sell aught unto thy neighbour, or buyest aught of thy
neighbour's hand, ye shall not oppress one another."
Prov. xxiv. 28, 29, " Be not a witness against thy neigh-
bour without cause: and deceive not with thy lips. Say
not, I will do so to him as he hath done to me. I will
render to the man according to his work."
Q. 8. What is the third thing forbidden in this com-
mand ?
A. It forbids all unlawful weights and measures, which
is no better than theft in God's account. Mic.vi. 10, 11,
"Are there yet the treasures of wickedness in the house
of the wicked, and the scant measure that is abominable?
Shall I count them pure with the wicked balances, and
with the bag of deceitful weights'?"
Q. 9. What is the fourth sin forbidden in this com-
mand 1
A. It forbids all family frauds by children. Prov.xxviii.
24, " Whoso robbeth his father, or his mother, and saith,
It is no transgression, the same is the companion of a
destroyer." Or servants. Tit. ii. 9, 10, " Exhort servants
to be obedient unto their own masters. Not purloining,
but showing all good fidelity," etc.
Q. 10. What is the fifth thing forbidden in this com-
mand]
A. It forbids all tempting of, or encouraging others to
154 AN EXPOSITION OP
defraud those who have any trust committed to them. Ps.
1. 18, " When thou sawest a thief, then thou consentedst
with him." Prov. xxix. 24, " Whoso is partner with a
thief, hateth his own soul," etc.
Q. 11. What is the sixth thing forbidden in this com-
mand'?
A. It forbids the takingr away of another's goods by
open robbery by sea or land. Job v. 5, "And the robber
swalloweth up their substance." Or clandestinely and
privately. 1 Pet. iv. 15, " But let none of you suffer as a
murderer, or as a thief," etc.
Q. 12. What is the danger of this sin.
A. It brings men's souls, bodies and estates, under
the curse of God. Zech. v. 3, 4, "Then said he unto me.
This is the curse that goeth forth over the face of the
whole earth : for every one that stealeth shall be cut off,
as on this side, according to it: — I will bring it forth,
saith the Lord of hosts, and it shall enter into the house
of the thief."
Q. 13. What is the first instruction hencel
A. Let all that are guilty of this sin repent, and restore,
as they expect mercy from God. Eph. iv. 28, "Let him
that stole, steal no more," etc. Luke xix. 8, "And Zac-
cheus stood, and said unto the Lord, Behold, Lord, the
half of my goods I give to the poor, and if I have taken
away any thing from any man by false accusation, 1 re-
store him fourfold."
Q. 14. What is the last inference hence"?
A. That all, to whom God hath given a competency of
the things of the world, should be excited to bless God for
keeping them from the temptations of this sin. Prov.
XXX. 8,°9, " Give me neither poverty nor riches, feed me
with food convenient for me : lest I be full, and deny thee,
and say. Who is the Lord? Or lest I be poor, and steal,
and take the name of my God in vain."
OF THE NINTH COMMANDMENT,
Quest. LXXVI. Which is the ninth command-
ment?
Ans. The ninth commandment is, Thou shalt not
bear false witness against thy neighbour.
Quest. LXXVII. What is required in the ninth
commandment?
155
Ans. The ninth commandment requireth the main-
taining and promoting of truth between man and man,
and of our own and our neighbour's good name, es-
pecially in witness-bearing.
Quest. LXXVIII. What is forbidden in the ninth
commandment?
Ans. The ninth commandment forbiddeth what-
soever is prejudicial to truth, or injurious to our own,
or our neighbour's good name.
Q. 1 . What is the general scope and aim of the ninth
commandment 1
A. The ninth command aims chiefly at the preserva-
tion and promotion of truth among men. Zech. viii. 16,
" Speak ye every man the truth to his neighbour," etc.
This being of indispensable necessity to the subsistence
and welfare of human society. Eph. iv. 25, " Wherefore,
putting away lying, speak every man truth with his
neighbour, for we are members one of another."
Q. 2. What is the first thing required particularly in
this command?
A. This command requires every man to take care of
preserving his own good name, by ordering his conver-
sation in universal integrity. 1 Pet. iii. 15, 16, "But
sanctify the Lord God in your hearts, and be ready al-
ways to give an answer to every man that asketh you a
reason of the hope that is in you, with, meekness and
fear; having a good conscience, that whereas they speak
evil of you, as of evil doers, they may be ashamed that
falsely accuse your good conversation in Christ."
Q. 3. What is the second thing required in this com-
mand?
A. It requires all due care to preserve the good name
and honour of other men, as well as our own; for Chris-
tians are not to be of narrow and private spirits, which
centre only in their own interests and concernment.
Phil. ii. 4, •• Look not every man on his own things; but
every man also on the things of others."
Q. 4. How are we to preserve the good names of others'?
A. We are to preserve the good names of others by an
inward esteem of all the good that is in them. Phil. ii. 3,
^' In lowliness of mind let each esteem other better than
156 AN EXPOSITION OP
themselves." And manifesting our inward esteem of them
by a wise and seasonable expression of it for their en-
couragement in the ways of godliness. Rom. i. 8,
'•'First, I thank my God through Jesus Christ, for you
all, that your faith is spoken of throughout the whole
world."
Q. 5. How else are we to defend other men's names?
A. By our readiness to receive with joy the reports
of the good that is in them. 3 John 3, "For I rejoiced
greatly when the brethren came and testified of the truth
that is in thee, even as thou walkest in the truth." And
discountenancing all reproaches maliciously vented
against them. Psalm xv. 3, '^ Nor taketh up a reproach
against his neighbour."
Q. 6. But what if the report be evidently true?
A. In that case, as the effect and fruit of our love to their
souls, we are to grieve for their miscarriages. 2 Cor. ii. 4,
"For out of much affliction and anguish of heart, I wrote
unto you with many tears, not that ye should be grieved,
but that ye might know the love which I have more
abundantly unto you." And to discharge our duties pri-
vately and faithfully, in order to their recovery. Matt,
xviii. 15, 16, 17, "Moreover, if thy brother shall trespass
against thee, go and tell him his fault between thee and
him alone," etc. Passing over and concealing in love
their lesser and common infirmities. 1 Pet. iv. 8, "And
above all things have fervent charity among yourselves:
for charity shall cover the multitude of sins."
Q. 7. What is forbidden in the ninth commandment?
A. It forbids us to injure others, by raising or receiving
lies, and false reports, which are highly injurious to their
good names. Col. iii. 9, "Lie not one to another," etc.
Q. 8. What else is forbidden in the ninth command-
ment ?
A. It especially forbids perjury, or false swearing,
whereby not only the names, but estates and lives of the
innocent are injured and ruined. Psalm xxxv. 11, "False
witnesses did rise up : they laid to my charge things that
I knew not." Prov. xix. 5, "'A false witness shall not he
unpunished: and he that speaketh lies shall not escape."
A sin which God will punish. IMal. iii. 5, "And I will
come near to you to judgment, and 1 will be a swift wit-
ness against the sorcerers, and against the adulterers, and
against false swearers," &c.
157
Q. 9. What else is forbidden in the ninth command-
ment]
A. It forbids ail whispering and backbiting of others
secretly. 2 Cor. xii. 20, -'Lest there be debates, envy-
ings, wraths, strifes, backbitings, whisperings," etc.
And all tale-carrying from one to another, to our neigh-
bour's injury. Lev. xix. 16, "Thou shalt not go up and
down as a tale-bearer among thy people," etc. And 1
Tim. V. 13, "'And not only idle, but tattlers also, and
busy-bodies, speaking things which they ought not."
Q. 10. What else does the ninth commandment forbid]
A. It forbids all rash and unwarrantable judging of
other men's hearts and final estates, which is usually ac-
companied with ignorance of our own. Matt. vii. 1, 3,
"Judge not, that ye be not judged. And why beholdest
thou the mote that is in thy brother's eye, but considerest
not the beam that is in thine own eye]"
Q. 11. What else is forbidden in the ninth command-
ment]
A. It forbids the eclipsing of the true worth and ho-
nour of others, by a proud exalting of ourselves. 1 Cor.
xiii. 4, 5, " Charity envieth not, charity vaunteth not it-
self, is not puffed up," etc. Or by crying up one to the
disparagement of another good man. 1 Cor. iii. 4, 5,
"For while one saith, I am of Paul, and another, I am
of Apollos, are ye not carnal]" etc.
Q. 12. What is the first inference hence]
A. That the best Christians have cause to be humbled
for the sins of the tongue, whereby God is dishonoured,
and others are injured. James iii. 2, "If any man offend
not in word, the same is a perfect man, and able also to
bridle the whole body." And verse 5, 6, " Even so the
tongue is a little member, and boasteth great things: be-
hold how great a matter a little fire kindleth. And the
tongue is a fire, a world of iniquity ; so is the tongue
amongst our members, that it defileth the whole body,
and setteth on fire the course of nature, and it is set on
fire of hell."
Q. 13. What is the second inference hence]
A. It is our great concernment to walk with that piety
and justice towards God and men, as to cut off all just
occasions of reproach from our names. 2 Cor. xi. 12,
" Bat what I do, that I will do, that I may cut oflf occa-
14
158 AN EXPOSITION OP
sion from them which desire occasion." etc. 1 Tim. v. 14,
'' I will therefore that the younger women marry, bear
children, guide the house, give none occasion to the ad-
versary to speak reproachfully." '
Q. 14. What is the third inference from this command-
ment?
A. To bless God that our names are kept sweet and
honourable in the world amon^ men. 3 John 12, "Deme-
trius hath a good report of all men,'" etc. Or if we be
reproached, it is by none but wicked men, and that for
our duty to God. Dan. vi. 5, "Then said these men, We
shall not find any occasion against this Daniel, except
we find it against him concerning the law of his God."
OF THE TENTH COMMANDMENT.
Quest. LXXIX. Which is the tenth command-
ment?
Ans. The tenth commandment is, Thou shalt not
covet thy neighbour's house, thou shalt not covet thy
neighbour's wife, nor his man servant, nor his maid
servant, nor his ox, nor his ass, nor any thing that
is thy neighbour's.
Quest. LXXX. What is required in the tenth
commandment?
Ans. The tenth commandment requireth full con-
tentment with our own condition, with a right and
charitable frame of spirit toward our neighbour, and
all that is his.
Quest. LXXXI. What is forbidden in the tenth
commandment?
Ans. The tenth commandment forbiddeth all dis-
contentment with our own estate, envying or grieving
at the gjOod of our neighbour, and all inordinate mo-
tions and affections to any thing that is his.
Q. 1. What is the principal scope and aim of the tenth
commandment?
A. It is to prevent all occasions of transgressing the
other precepts of the second table, by restraining this sin
of covetousness in the heart. Psalm cxix. 35, 36, " Make
me to go in the paths of thy commandments^ for therein
THE assembly's CATECHISM. 159
do 1 delight. Incline ray heart unto thy testimonies, and
not to covetousness."'*
Q. 2. What does this tenth command require of us in
reference to ourselves]
A. It requires of us perfect contentment and satisfac-
tion with that state or condition, wherein God has placed
OS in the world. Heb. xiii. 5, '•' Let your conversation be
without covetousness, and be content with such things
as ye have,'"' etc. Reckoning it to be good for us to be in
that state we are, however low, or afflicted. Psalm
cxix. 67, " Before 1 was afflicted, I went astray; but now
have I kept thy word.*' And verse 71, "It is good for
me that I have been afflicted, that I might learn thy sta-
tutes."
Q. 3. Is contentment with God's appointments attain-
able in this life]
A. Some Christians have attained to a very great
measure, and eminent degree of contentment in the
midst of changeable and afflictive providences. Phil,
iv. 11, "I have learned in whatsoever state I am, there-
with to be content." Psal. xvi. 5, 6, "The Lord is the
portion of mine inheritance, and of my cup: thou main-
tainest my lot. The lines are fallen unto me in pleasant
places: yea, I have a goodly heritage."
Q. 4, Is there no danger of the sin of discontentment
in a full and prosperous condition]
A. Fulness of the world secures no man from the
sin of discontentment with his own, or coveting that
which is another's, because the desires enlarge with the
estate. Ps. Ixii. 10, '-If riches increase, set not your heart
upon them." An instance of which we have in Ahab, 1
Kings xxi. 4, "And Ahab came into his house heavy and
displeased, because of the word which Naboth the Jez-
reelite had spoken to him : for he had said, I will not give
thee the inheritance of my fathers; and he laid him down
upon his bedj and turned away his face, and would eat
no bread."
Q. 5. Whence does discontent with oui condition
spring]
A. It springs partly from our ignorance of God's wis-
dom and love in ordering all for our good. Rom. viii. 28,
'•And we know that all things work together for good to
them that love God," etc. Partly from our inconsider»
160 AN EXPOSITION OP
ateness of the vanity of the creatures. ITim.vi. 7, 8, '-'For
we brought nothing- into this world, and it is certain we
can carry nothing out. And having food and raiment, let
us be therewith content." And partly from our unbelief.
Matt. vi. 31, 32, '• Therefore take no thought, saying, What
shall we eat? Or what shall we drink? Or wherewithal
shall we be clothed'? (For after all these things do the
Gentiles seek:) for your heavenly Father knoweth that
ye have need of all these things."
Q. 6. Is contentment with our own estate all that this
commandment requires?
A. No, it requires a charitable frame of spirit towards
our neighbours also. Rom. xii. 10, 15, " Be kindly aifec-
tioned one to another, with brotherly love; in honour pre-
ferring one another. Rejoice with them that do rejoice,
and weep with them that weep."
Q. 7. What is the first sin forbidden in this command-
ment?
A. It directly and especially forbids all sinful and in-
ordinate desires and motions after other men's enjoy-
ments. Col. iii. 5, '-Mortify therefore your members
which are upon the earth, fornication, uncleanness, inor-
dinate affection, evil concupiscence, and covetousness,
which is idolatry."
Q. 8. What is the second sin forbidden in this com-
mandment?
A. It forbids all cruelty and incompassionateness to
others in necessity, and keeping back from them that
relief which is made theirs by God's command. Prov.
xi. 24, " There is that withholdeth more than is meet, but
it tendeth to poverty." Lev. xix. 9, 10, "And when ye
reap the harvest of your land, thou shalt not wholly reap
the corners of thy field, neither shalt thou gather the
gleanings of thy harvest. And thou shalt not glean thy
vineyard, neither shalt thou gather every grape of thy
vineyard : thou shalt leave them for the poor and the
stranger: I am the Lord your God."
Q. 9. What is the third sin forbidden in this command-
ment?
A, It forbids the detaining of the hireling's wages, when
it is due. Hah. ii. 9 — 11, "Wo to him that coveteth an
evil covetousness to his house, that he may set his nest
on high, that he may be delivered from the power of evil.
161
Thou hast consulted shame to thy house, by cutting off
many people, and hast sinned against thy soul. For the
stone shall cry out of the wall, and the beam out of the
timber shall answer it."
Q. 10. What is the fourth sin forbidden in this com-
mandment]
A.. It forbids all inward grudgings at, and envyings
of the enjoyments of others, whether they be inward goods
of the mind, or outward, belonging to the body. 1 Cor.
xiii. 14, "Charity envieth not," etc.
Q. 11. What is the mischief of covetousnessl
A. It distracts the heart in duties. Ezek. xxxiii. 31,
"And they come unto thee as the people cometh, and they
sit before thee as my people, and they hear thy words, but
they will not do them; for with their mouth they show
much love, but their heart goeth after their covetousness."
Provokes the wrath of God. Isa. Ivii. 17, "For the ini-
quity of his covetousness was I wroth, and smote him,"
etc. And where it reigns, it becomes idolatry. Col. iii.
5, "And covetousness, which is idolatry."
Q. 12. W^hat is the first inference hence?
A. It calls all men to humiliation for the inordinacy of
their affections towards the world, their discontent with
their own, and envyings of others' condition.
Q. 13. What is the second inference hence?
A. If we would ever keep clear from this sin, let us
make God our portion. Ps. xvi. 5, 6, "The Lord is the
portion of mine inheritance, and of my cup : thou main-
tainest my lot." And labour to get the soul-satisfying
comforts of his Spirit. John iv. 14, "But whosoever
drinketh of the water that I shall give him, shall never
thirst," etc. 2 Cor. vi. 10, "As having nothing, and yet
possessing all things."
Q. 14. What is the la'st inference hence]
A. If God have given us a sufficiency of the things of
this life for our necessity, let us be satisfied, though we
want other things for our delight. 1 Tim. vi. 8, "And
having food and raiment, let us be therewith content."
And relieve ourselves by an expectation of those better
things laid up in heaven for us, if we be believers. Jam.
ii. 5, " Hath not God chosen the poor of this world, rich
in faith, and heirs of the kingdom, which he hath pro-
mised to them that love him ]"
14*
162 AN EXPOSITION OP
OF KEEPING THE LAW.
Quest. LXXXII. Is any man able perfectly to keep
the commandments of God?
Ans. No mere man, since the fall, is able in this
life perfectly to keep the commandments of God, but
doth daily break them in thought, word, and deed.
Q. 1. Wherein does the perfect keeping of God's law
consist?
A. It consists in the perfect and constant conformity
of the internal and external actions of heart and life, to
every command of God. Gal. iii. 10, " Cursed is every
one that continuelh not in all things, whicli are written
in the book of the law to do them." Matt. xxii. 37 — 39,
'•Jesus said unto him, Thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and with all
thy mind. This is the first and great commandment.
And the second is like unto it, Thou shalt love thy neigh-
bour as thyself."
Q. 2. But if a man commit no external act against the
law, may he not be said perfectly to keep it, although in
mind or thought he should transgress]
A. No; for an inward motion of sin in the heart, that
never breaks forth into act, is a violation of the law, and
brings the soul under the curse of it. Matt. v. 21, 22, " Ye
have heard that it was said by them of old time, Thou
shalt not kill; and whosoever shall kill, shall be in dan-
ger of the judgment. But I say unto you. That whosoever
is angry with his brother without a cause, shall be in dan-
ger of the judgment," etc. And ver. 27, 28, "Ye have
heard that it was said by them of old time. Thou shalt
not commit adultery. But I say unto you. That whoso-
ever looketh on a woman to lust after her, hath com-
mitted adultery with her already in his heart."
Q. 3. May not a man keep the law, if he keep some
of its commands, though he cannot keep every one of
them punctually]
A. No, he cannot; for the transgression of any one
command in the least degree, is a breach of all, and brings
the curse of the whole upon a man's soul. Jam. ii. 10,
" For whosoever shall keep the whole law, and yet offend
in one point, he is guilty of all."
THE assembly's CATECHISM. 163
Q. 4. Was the law never kept by any since it was
made?
A. Yes, Adam in his innocent state kept it, for he was
made upright. Eccl. vii. 29, "God made man upright,"'
etc. And Christ perfectly kept it. Matt. v. 17, "Think
not that I am come to destroy the law or the prophets : I
am not come to destroy, but to fulfil."
Q. 5. What is the first reason why no mere man in
this life can fulfil and keep the law of God perfectly?
A. It is because the law of God is perfect, and the best
of men in this life are imperfect. Ps. xix. 7, "The law
of the Lord is perfect," etc. Eccl. vii. 20, "For there
is not a just man upon earth, that doth good, and sinneth
not."
Q. 6. But may not men perfectly keep it, when born
of God ?
A. No; because even in the regenerate there is a law
of sin, which wars against the law of God. Gal. v. 17,
"For the flesh lusteth against the Spirit, and the Spirit
against the flesh," etc. Rom. vii. 22, 23, " For I delight
in the law of God after the inward man. But I see an-
other law in my members warring against the law of my
mind," etc. And though they are said not to sin, 1 John
iii. 9, ("Whosoever is born of God, doth not commit
sin,") that is not to be taken absolutely, but compara-
tively, as they once did, and others still do.
Q. 7. But did not Christ command the young man to
keep the law?
A. It is true that Christ did put the young man upon
this task. Matt. xix. 17, " If thou wilt enter into life, keep
the commandments." But it was not on a supposition
that he was able to do it, but to convince him of the im-
possibility of justification in that way.
Q. 8. But does not the apostle say, that the righteous-
ness of the law is fulfilled in believers?
A. It is true the apostle does say so, Rom.viii. 4, but
the meaning is not, that we fulfil it in our own persons
by our complete obedience to it, but it is fulfilled in us
by our union with Christ, who perfectly kept it; and that
righteousness of the law which is in Christ, becomes ours
by God's imputation of it to us. Rom. iv. 23, 24, "Now
it was not written for his sake alone, that it was imputed
to him; but for us also to whom it shall be imputed, if
164 AN EXPOSITION OF
we believe on him that raised up Jesus our Lord from
the dead."
Q. 9. What is the first inference hencel
A. That justification by our own works is utterly im-
possible to the holiest of men. Gal. ii. 16, " For by the
works of the law shall no flesh be justified." Ps. cxxx.
.>, " If thou, Lord, shouldst mark iniquities, 0 Lord, who
shall stand?"
Q. 10. What is the second inference hence?
A. Hence we learn what an infinite mercy it is, that
God sent Jesus Christ made under the law. Gal. iv. 4, 5,
'■'■ But when the fulness of time was come, God sent forth
his Son made of a woman, made under the law," etc., to
do for us what we could never do for ourselves. Rom.
viii. 3, 4, " For what the law could not do, in that it was
weak throuorh the flesh, God sending his own Son in
the likeness of sinful flesh, and for sin condemned sin in
the flesh: that the righteousness of the law might be ful-
filled in us, who walk not after the flesh, but after the
Spirit."
Q. 11. What is the third inference hence?
A. That the dreadful curse must needs lie on all unbe-
lievers that are out of Christ. John iii. 36, " He that be-
lieveth not the Son, shall not see life; but the wrath of
God abideth on him." And that seek their justification
by the deeds of the law. Gal. iii. 10, "For as many as
are of the works of the law, are under the curse," «&c.
Q. 12. What is the fourth inference hence?
A. What a deluge of sin and misery broke in upon the
whole world by the fall of Adam, by which he and all his
posterity were plunged under both. Rom. v. 12, " Y\ here-
fore, as by one man sin entered into the world, and death
by sin; and so death passed upon all men, for that all
have sinned."
Q. 13. W^hat is the fifth inference hence? ^
A. That the popish doctrines of merits, and works of
supererogation are false and groundless doctrines, spring-
ing out of the ignorance and pride of man's heart.
Q. 14. What is the last inference hence?
A. That all God's people should sigh under their un-
happy necessity of sinning. Rom. vii. 24, "O wretched
man that I am, who shall deliver me from the body of
this death!" And long to be with Christ in the perfect
THE assembly's CATECHISM. 165
State. Heb. xii. 23, '-And to the spirits of just men made
perfect.-'
OF THE INEQUALITY OF SIN.
Quest. LXXXIII. Are all transgressions of the law
equally heinous?
Ans. Some sins in themselves, and by reason ot
several agffravations, are more heinous in the sight
of God than others.
Q 1 Whence arises the first difference of sinl
a' The first ditTerence, hetween one sin and another,
arises from ihe immediate object against which the sm
is committed: on this account sins immediately com-
mitted against God, are more heinous than sins com-
mitted immediately against man. 1 Sam. ii. 25 U one
man sin against another, the judge shall judge hirn: bu
if a man sin ao-ainst the Lord, who shall entreat for him?
And therefore" all sins against the first table are greater
than those against the second; yet there are crying sins
against the second.
Q 2 What is the first sin noted for a heinous sinf
a' The sin of murder is in scripture set down, for a
heinous and crying sin in its own nature. Gen. iv. 10,
'.'The voice of thy brother's blood crieth unto me from
the o-round." , ^ . . -
q" 3 What other sin is noted for a crying sinT
A* The sin of oppression is noted in scripture for a
cryincr sin. Hab. ii. U, ''For the stone shall cry out of
the w"all, and the beam out of the timber shall answer it.^'
Especially the oppression of the widow and fatherless.
Fxod xxii 22 23, ''Ye shall not afflict any widow or
father'less child. If thou afflict them in any wise, and
they cry at all unto me, 1 will surely hear their cry."
Q. 4. What is reckoned in scripture a heinous sin
acrainst the first table! _ ,, , • m^^ ie
°A. The sin of atheism, or denying the being of God is
a ^; of the first magnitude. Job xxxi. 28, "This also
were an iniquity to be punished by the judge; for I should
have denied the God that is above." This was the sin
of Pharaoh. Exod. v. 2, -'And Pharaoh said. Who is the
Lord, that I should obey his voice, to let Israe goT i
know not the Lord, neither will I let Israel go.
Q. 5. What other sin is heinous in God s account?
166 AN EXPOSITION OF
A. The sin of idolatry is a most iieinous sin, and goes
nearer to the heart of God than any other sins do. Ezek.
vi. 9, '-And they that escape of yon, shall remember me
among the nations whither they shall be carried captives:
because I am broken with their whorish heart which hath
departed from me, and with their eyes, which go a
whoringaftertheiridols, and they shall loathe themselves
for the evils which they have committed in all their
abominations.'^ .Ter. xliv. 4, "O do not this abominable
thing that I hate."
Q. 6. What is the most heinous of all the sins in the
world ]
A. The sin against the Holy Ghost is the most heinous
of all sins, and shall never be forgiven. Mat. xii. 31,
''All manner of sin and blasphemy shall be forgiven
unto men; but the blasphemy against the Holy Ghost
shall not be forgiven unto men."'*
Q. 7. Whence does scripture aggravate sin?
A. The Spirit of God in scripture aggravates and esti-
mates sin from the degree of light and knowledge men
sin against. Luke xii. 47, "And that servant which knew
his Lord's will, and prepared not himself, neither did
according to his will, shall be beaten with many stripes."
John XV. 22, " If I had not come and spoken unto them,
they had not had sin; but now they have no cloak for
their sin."
Q. 8. What is the second thing that aggravates sin?
A. The more mercies any man sins against, the
greater is his sin. Rom. ii. 4, "Or despisest thou the
riches of his goodness, and forbearance, and long-suffer-
ing, not knowing that the goodness of God leadeth thee
to repentance?" And especially when it is against spi-
ritual mercies and means of salvation. Heb. ii. 3, "How
shall we escape, if we neglect so great salvation?" etc.
Q. 9. Are heinous and crying sins capable of forgive-
ness]
A. Yes: great and heinous sins are capable of forgive-
ness upon true repentance, Isa. i. 18, "Though your sins
* This sin shall not lie forgiven, not because the blood of Christ
is not sufficient to wash it away, for his blood "cleanseth from all
sin;" but because those who are guilty of it, wilfully, maliciously,
and perseveringly reject the testimony of Christ speaking by thd
Holy Ghost in lus word.— £p.
THE assembly's CATECHISM. 167
be as scarlet, they shall be as white as snow: thoogh
ihey be red like crimson, they shall be as wool."
Q. 10. From what fountain does the pardon of all sins,
both great and small, flow?
A. They all flow from the free grace of God. Luke vii.
4"2, "And when they had nothing to pay, he frankly for-
gave them both." And through the meritorious, satisfy-
ing blood of Christ. Eph. i. 7, -'In whom we have re-
demption through his blood, the forgiveness of sins, ac-
cording to the riches of his ojace."
Q. 11. What is the first inference hence?
A. Though some sins are more heinous than otherSj
yet no sinner should absolutely despair of mercy : for the
vilest have been pardoned. 1 Cor. vi. 11, "And such
were some of you : but ye are washed, but ye are sancti-
fied, but ye are justified." etc.
Q. 1-2. \"S hat is the second infer^ice hence?
A. That there are different degrees of torments in hell,
proportioned to the different degrees of sins on earth.
Malt. xi. 21. '22, •• Wo unto thee. Chorazin. wo unto thee.
Bethsaida: for if the mighty works which were done in
you, had been done in Tyre and Sidon. thev would have
repented long ago in sackcloth and ashes. But I say unto
you. It shall be more tolerable for Tyre and Sidon at the
day of judgment, than for you."
Q. 13. What is the third inference hence?
A. That great sinners, when pardoned and received to
mercy, should excel ail others in love to Christ. Luke
vii. 43. 43, •• Which cf them will love him most ? Simon
answered and said. I suppose that he to whom he forgave
most. And he said unto him. Thou hast rightly judged.'"
Q. 14. What is the last inference hence?
A. Let no man neg-lect Christ, because his sins are
not so heinous as others, because the least sin without
Christ is damning. Rom. vi. 23. "For the wajes of sin
is death, ■■ etc. And greater sinners are often called, when
lesser are not. Matt. xxi. 31, 32, "The publicans and
harlots go into the kingdom of God before you.''
OF THE DEMERIT OF SIX.
Quest. LXXXIV. What doth every sin deserve?
Ans. Every sin deserveth God's wrath and corse,
both in this life, and that which is to come.
168 AN EXPOSITION OP
Q. 1. Wherein does the evil of sin principally consistl
A. It consists principally in the oirTence it g-jves, and
the wrong- it does to God. Psal. li. 4, "Against thee, thee
only have I sinned, and done this evil in thy sight."
Q. 2. What is the firsrt offence and wrong sin does to God]
A. It consists in its enmity to God. Rom. viii. 7,
'•'Because the carnal mind is enmity against God," etc.
Expressed in scripture by wgilking contrary to him. Lev.
xxvi, 40, "They have also walked contrary to me.''
Fig-hting against God. Acts v. 39, "Lest haply ye be
even found to fight against God." And resisting- his
Spirit. Acts vii. 51, "Ye do always resist the Holy
Ghost."
Q. 3. Wherein is its enmity to God further discovered
in scripture]
A. It is discovered under the names of hatred of God.
Rom. i. 30, " Backbiters, haters of God," etc. Rebellion
against God. 1 Sam. xv. 23, " For rebellion is as the sin
of witchcraft," etc. And despising- the commandment
of God. 2 Sam. xii. 9, "Wherefore hast thou despised
the commandment of the Lord]
Q. 4. What are the attributes of God which sin wrongs?
A. It wrongs all his attributes, for it slights his sove-
reignty. Exod. V. 2, "And Pharaoh said. Who is the
Lord, that I should obey his voice, to let Israel go]"
Resists his power. 1 Cor. x. 22, "Are we stronger than
he]" Despises his goodness. Rom. ii. 4, " Or despisest
thou the riches of his goodness]" etc. Taxes his justice.
Ezek. xviii. 25, " Yet ye say, The way of the Lord is not
equal," etc. And clouds his holiness. James ii. 7, "Do
not they blaspheme that worthy name, by the which ye
are called ]"
Q. 5. What does sin deserve in the course of justice
from God]
A. It deserves all temporal and eternal effects of God's
wrath on the souls and bodies of sinners, all w^hich in
scripture go under the name of death. Rom. vi. 23, "For
the wages of sin is death," etc.
Q. 6. Can these sufferings satisfy God for all this
wrong ]
A. No, they cannot, and therefore they must, and
shall be, eternal on the damned. Matt. v. 26, "Verily I
say unto thee, Thou shalt by no means come out thence
169
till thou hast paid the uttermost farthing." Mark ix.
44, " Where their worm dieth not, and the fire 18 not
quenched.'"^
Q. 7. Shall all sinners bear the desert of their sinsi
A. No, all that are out of Christ shall, but Christ has
freed believers from it. John iii. 18, "He that believeth
on him is not condemned," etc.
Q. 8. But is it not hard that sinners should suffer eter-
nally for the sins of a few years ]
A. No, it is not; for the evil of sin is not to be mea-
sured by the time in which, but by the object against
which, it is committed. Psalm li. 4, 5, "Against thee,
thee only have 1 sinned, and done this evil in thy sight,''
etc.
Q. 9. What learn we hencel
A. Hence, in the first place, we learn the impossi-
bility of satisfying God's justice for the least sin that
ever we committed. Job vii. 20, "I have sinned, what
shall 1 do unto thee]*' etc. Ps. cxxx. 3, •■ If thou, Lord^.
shouldst mark iniquity, 0 Lord, who shall stand]'-'
Q. 10. What is the second instruction hence?
A. Hence we see the necessity of a mediator between
God and ns. Ps. xl. 6, 7, " Sacrifice and offering thou
didst not desire, etc. Then said I, Lo, I come: in the
volume of the book it is written of me."'
Q. 11. What is the third instruction hence]
A. That the greatest suffering is rather to be chosen
than the least sin. Heb. xi. 25, " Choosing rather to suffer
affliction with the people of Gpd, than to enjoy the plea-
sures of sin for a season."
Q. 12. What is the fourth instruction hence]
A. It teaches us what an invaluable mercy the full,
free and final remission of sin is. Psalm xxxii. 1. 2,
"' Blessed *is he whose transgression is forgiven, and
whose sin is covered," etc.
Q. 13. What is the fifth instruction hence]
A. It vindicates God in the severest strokes on sinners.
Hos. vi. 5, "Therefore have I hewed them by the pro-
phets: I have slain them by the words of my mouth, and
thy judgments are as the light that goeth forth."
Q. 14. What is the last instruction]
A. Hence we learn the infinite nature of Christ's suf-
fering. Rom. viii. 32 " He that spared not bis own Son,
15
170 AN EXPOSITION OF
hut delivered him up for us all; how sliall he not with
him also freely give us all things?"
OF WHAT GOD REQUIRES OF US.
Quest. LXXXV. What does God require of us,
that we may escape his wrath and curse due to us
for sin?
Ans. To escape the wrath and curse of God due
to us for sin, God requires of us faith in Jesus Christ,
repentance unto life, with the diligent use of all the
outward means whereby Christ communicates to us
the benefits of redemption.
Q. 1. What are the things required of us to escape
God's wrath and curse due to us for sin?
A. The things required of us, are, first, Faith in Jesus
Christ. Acts xvi. 31, "And they said, Believe on the
Lord Jesus Christ, and thou shalt be saved, and thine
house." Secondly, Repentance from sin. Acts iii. 19,
"'Repent ye therefore, and be converted, that your sins
may be blotted out," etc. Thirdly, Diligent striving in
the use of all God's appointed means. Luke xiii. 24,
" Strive to enter in at the straight gate: for many, 1 say
unto you, shall seek to enter in, and shall not be able."
Q. 2. Are these things which God requires of him in
man's power to perform 1
A. Though they are our duties, yet we have no power
in ourselves by nature to perform them, but the power is
of God. 2 Cor. iii. 5, " Not that we are sufiicient of our-
selves to think any thing as of ourselves, but our suffi-
ciency is of God."
Q. 3. But if men be in Christ, and justified from eter-
nity, what need of this?
A. Though God from eternity decreed, and Christ long
since purchased, the salvation of the elect; yet have they
no union with Christ, till they believe. Eph. iii. 17,
"That Christ may dwell in your hearts by faith, that ye
being rooted and gronnded in love." Nor remission of
sin. Acts iii. 19, "That your sins may be blotted out,
when the times of refreshing shall come from the pre-
sence of the Lord." But lie under wrath, as others do.
Eph. ii. 3, "And were by nature the children of wrath,
even as others:" ver. 12, "That at that time ye were
flrithout Christj being aliens from the commonwealth of
THE assembly's CATECHISM. 171
Israel, and strangers from the covenants of promise,
having no hope^ and without God in the world."
Q. 4. If it be God only that can work these graces in
us, to what purpose is our striving]
A. God's working does not exclude man's striving, but
the more excites and obligates us to it. Phil. ii. 12, 13,
'-'• Work out your own salvation with fear and trembling:
for it is God which worketh in you both to will and to
do, of his own good pleasure."
Q. 5. To what purpose is it to strive in the use of means,
except we know we were elected T
A. The knowledge of our election is not antecedent to
our diligence, but our diligence is required antecedently
to that knowledge. 2 Pet. i. 10, "Wherefore the rather,
brethren, give diligence to make your calling and election
sure,"" etc.
Q. 6. Js it not legal to put natural men upon striving
in the use of means?
A. No, it is not; for Christ himself enjoins it. Luke
xiii. 24, " Strive to enter in at the straight gate," etc. And
so did the apostles after him. Acts viii. 22, "Repent
therefore of this thy wickedness, and pray God, if per-
haps the thought of thy heart may be forgiven thee."
Q. 7. Is there no escaping God's wrath and curse with-
out faith and repentance?
A. No, it is impossible to escape them. John iii. 18,
'■ He that believeth not, is condemned already." Heb. ii.
3, "How shall we escape if we neglect so great salvation?"
Q. 8. But, if a man reform his life, and live soberly
and justly for time to come, may he not in that way es-
cape God's wrath and curse?
A. No, sobriety and reformation are duties, but it is
faith and regeneration that puts men into Christ, and
out of danger. Matt. v. 20, " Except your righteousness
shall exceed the righteousness of the Scribes and Phari-
sees, ye shall in no case enter into the kingdom of hea-
ven." Tit. iii. 5, " Not by works of righteousness which
we have done, but according to his mercy he saved us,
by the washing of regeneration, and renewing of the Holy
Ghost."
Q. 9. Do all believing and penitent sinners escape
God's wrath and curse?
Ak Yes, they do, and shall for ever escape it. Rom.
172 AN EXPOSITION OP
viii. I, " There is therefore now no condemnation to them
which are in Christ Jesus," etc. Col. i. 12, 13, " Give
thanks unto God the Father, which hath made us meet
to he partakers of the inheritance of the saints in light;
who hath delivered us from the power of darkness, and
hath translated us into the kingdom of his dear Son."
John V. 24, "He that heareth my word, and believeth
on him that sent me, hath everlasting life, and shall not
come into condemnation; but is passed from death unto
life."
Q. 10. What is the first inference hence?
A. Hence it appears how false and dangerous the an-
tinomian doctrine is, which teaches that our sins are par-
doned before they are committed, or we either believe or
repent; contrary to Acts xxvi. 18, "To open their eyes,
and to turn them from darkness to light, and from the
power of Satan unto God, and that they may receive
forgiveness of sins, and inheritance among them which
are sanctified by faith that is in me." James v. 20, " He
which converteth the sinner from the error of his way,
shall save a soul from death," etc. Acts x. 43, " To him
give all the prophets witness, that through his name who-
soever believeth in him shall receive remission of sins."
Q. 11. What is the second inference hence?
A. Hence it follows that it is dangerous on the one
side, not to strive in all the ways of duty for Christ and
salvation. Luke xiii. 24, " Strive to enter in at the straight
gate; for many, 1 say unto you, will seek to enter in, and
shall not be able." And as dangerous on the other side
to rest in, and depend on, our own works and duties.
Phil. iii. 9, "'And be found in him, not having mine own
righteousness, which is of the law; but that which is
through the faith of Christ, the righteousness which is
of God by faith."
Q. 12. What is the third inference hence?
A. Hence we learn the miserable state of all unbe-
lievers, and impenitent persons; the curse and wrath of
God lies upon them. Gal. iii. 10, "For as many as are
of the works of the law are under the curse," etc. And
their mittimus* for hell is already made. John iii. 18,
"He that believeth not, is condemned already."
* This is a law term ; the name of the writ by which a magis-
trate commits an offender to prison. — Ed.
THi! assembly's catechism. 173
Q. 13. What is the fourth inference hence?
A. Hence we learn the happy state into which faith
and repentance bring the souls of men. Acts xiii. 38, 39,
"By him all that believe are justified from all things
from which ye could not be justified by the law of Mo-
ses.*'
OF SAVING FAITH.
Quest. LXXXVI. What is faith in Jesus Christ?
Ans. Faith in Jesus Christ is a saving grace,
whereby we receive and rest upon him alone for
salvation, as he is offered to us in the gospel.
Q. 1. What is the root or cause of faith?
A. Not the power of man's will. Eph. ii. 8, "For by
grace are ye saved througli faith, and that not of your-
selves; it is the gift of God ;" but the Spirit of God. Gal.
V. 22, " But the fruit of the Spirit is love, joy, long-suf-
fering, gentleness, goodness, faith." John i. 12, 13, " But
as many as received him, to them gave he power to be-
come the sons of God, even to them that believe on his
name: which were born, not of blood, nor of the will of
the flesh, nor of the will of man, but of God."
Q. 2. How does the Spirit of God ordinarily produce
faith?
A. By the preaching of the word he ordinarily begets
it. Rom. X. 17, "Faith cometh by hearing, and hearing,
by the word of God;" though sometimes he does it im-
mediately.*
Q. 3. Who are the proper subjects of faith?
A. Convinced and sensible sinners are the proper sub-
jects of faith. John xvi. 8 — 10, "And when he is come,
ne will reprove the world of sin, of righteousness, and
of judgment. Of sin, because they believe not on me:
of righteousness, because I go to my Father, and ye see
me no more : of judgment, because the prince of this world
is judged."
Q. 4. What is the seat or habitation of faith?
A. Not only the head or understanding, but princi-
pally the heart and will. Rom. x. 10, " With the heart
* It is thought the author, by this last remark, refers to the case
of infants, who, though incapable of the act of faith, have the prin-
ciple of faith implanted in their souls in their regeneration. — Ed.
13*
174 AN EXPOSITION OP .
man believeth unto righteousness," etc. Acts viii. 37,
"And Philip said, If thou believest with all thine heart,
thou mayest."
Q. 5. But is not the assent of the understanding true
faith?
A. The mere assent of the understanding to the truths
of scripture, is not such a faith as will save the soul.
Jam. ii. 19, "Thou believest that there is one God, thou
doest well; the devils also believe and tremble."
Q. 6. What is the act of faith that justifies a sinner?
A. It is the receiving of Christ, by the full and hearty
consent of the heart, that justifies us. John i. 12, "But
as many as received him, to them gave he power to be-
come the sons of God, even to them that believe on his
name."
Q. 7. What is the object of faith?
A, The primary object of faith is the person of Christ,
and the secondary are his benefits. Isa. xl. 23, " Look
unto me, and be saved, all the ends of the earth," etc.
Phil. iii. 8, 9, "Yea, doubtless, and I count all things
but loss for the excellency of the knowledge of Christ
Jesus my Lord: for whom 1 have suflTered the loss of all
things, and do count them but dung, that I may win
Christ, and be found in him, not having mine own righ-
teousness, which is of the law, but that which is through
the faith of Christ the righteousness which is of God by
faith."'
Q. 8. May not a man look partly to Christ, and partly
to his own works and duties, for righteousness?
A. No; he must eye Christ'only, and exclude all others,
or he cannot be justified. Phil. iii. 9, "And be found in
him, not having mine own righteousness, which is of the
law, but that which is through the faith of Christ, the
righteousness which is of God by faith." Rom. iv. 5, " But
to him that worketh not, but believeth on him that jns-
tifieth the ungodly, his faith is counted for righteous-
ness."
Q. 9. Is it enough to eye the person of Christ only in
believing?
A. No, we must eye the person of Christ, as clothed
with all his offices. Acts xvi. 31, "And they said, Be-
lieve on the Lord Jesus Christ, and thou shalt be saved,
and thine house." Our ignorance needs him as a pro-
THE assembly's CATECHISM. 175
phet, our guilt as a priest^ our sins and enemies as a
king.
Q. 10. Is true faith exclusive of all fears and doubts?
A. No, it is not, but true believers are troubled with
many fears and doubtings. Isa. 1. 10, '' Who is he among
you that feareth the Lord, that obeyeth the voice of his
servant, that walketh in darkness, and hath no light?
let him trust in the name of the Lord," etc. Mark xi. 9,
"And straightway the father of the child cried out with
tears, Lord, I believe, help thou mine unbelief."
Q. 11. Is no man actually justified till he believe?
A. No, he cannot be justified actually till he believe
actually. Gal.iii.22, "But the scripture hath concluded
all under sin, that the promise by faith of Jesus Christ
might be given to them that believe." John iii. 18,
"He that believeth on him is not condemned; but he
that believeth not is condemned already, because he
hath not believed in the name of the only begotten Son
of God."
Q. 12. Is every man that believes justified immedi-
ately and fully upon his believing?
A. Yes, he is. Rom. v. 1, "Therefore, being justified
by faith, we have peace with God through our Lord
Jesus Christ." John v. 24, " He that heareth my words,
and believeth on him that sent me, hath everlasting life,
and shall not come into condemnation; but is passed from
death unto life."
Q. 13. What is the true character or description of h
believer?
A. He is one that, having been convinced of his sin
and misery, and of his own and all other creatures' ina-
bility to save him, and of the ability and willingness of
Christ to save him, lets go all hold and dependence on
creatures, and his own righteousness, and casts himself
entirely upon Christ for righteousness and life."
OF THE PROPERTIES, SIGNS, AND MEANS OF FAITH.
Q. 1. What is the first property of faith?
A. It is a most precious grace. 2 Pet. i. 1, "To them
that have obtained like precious faith with us," etc. And
must needs be so, seeing it is the bond of our union with
Christ. Eph. iii. 17, "That Christ may dwell in your
hearts by faith, that ye being rooted and grounded in
l'?6 AN EXPOSITION OF
love." That by which we are justified. Rom. v. 1,
'^Therefore, being justified by faith," etc. And that by
which our souls do live. Hab. ii. 4, '-'The just shall live
by his faith."
Q. 2. What is the second property of saving faithi
A. The second property of faith is, that it is the Tiost
useful grace in this world to a believer, it being the soul's
eye. Heb. xi. 27, ^- By faith he forsook Egypt, not fear-
ing the wrath of the king: for he endured, as seeing him
who is invisible," etc. Its hand to apprehend Christ.
Phil/ iii. 11, "That 1 may apprehend that for which also
1 am apprehended of Christ Jesus." Its cordial in rt
fainting season. Ps. xxvii. 13, "1 had fainted, unless I
believed," etc.
Q. 3. What are the foundations that support faith]
A. The first foundation or prop of faith is the powei
of God. Rom. iv. 20, 21, " He staggered not at the pro-
mise through unbelief; but was strong in faith, giving
glory to God. And being fully persuaded, that what he
had promised, he was able also to perform." Heb. vii.
25, <• He is able also to save them to the uttermost that
come unto God by him," etc.
Q. 4. What is the second prop of faith?
A. The truth and faithfulness of God in his promises.
Heb. X. 23, " Let us hold fast the profession of our faith
without wavering, for he is faithful that hath promised.''
Heb. vi. 18, "That by two immutable things, in which
it was impossible for God to lie, we might have a strong
consolation, who have fled for refuge to lay hold upon
the hope set before us."
Q. 5. What encourages the faith of the saints'?
A. The manifold sweet and sensible experience of
others. Psal. Ixxiv. 14, "Thou breakest the heads of
leviathan in pieces, and givest him to be meat for the
people inhabiting the wilderness." And especially their
own experiences. Joshua xxiii. 14, "Ye know in all
your hearts, and in all your souls, that not one thing hath
failed of all the good things which the Lord your God
spake concerning you: all are come to pass unto you,
and not one thing hath failed thereof."
Q. 6. What is the first sign of a weak faith?
A. Staggering in our assent to divine truths argues the
weakness of failh. Rom. iv. 20, " He staggered not at
THE assembly's CATECHISM. 177
the promise of God through unbelief^ but was strong ia
faith," etc.
Q. 7. What is the second si^n of a weak faith]
A. Inability to trust in God in time of danger, evi-
denced by sinful haste to avoid it. Isa. xxviii. 16, "He
that believeth shall not make haste."
Q. 8. What is the third sign of a weak faith 1
A. When w^e cannot live purely by faith, except we
have some sensible encouragement. John xx. 25, " Ex-
cept I shall see in his hand the print of the nails, and put
my finger into the print of the nails, and thrust my hand
into his side, I v/ill not believe."
Q. 9. What is the fourth sign of a weak faith]
A. When a new temptation makes us easily let go out
former confidence. Luke xxiv. 21, '• But we trusted that
it had been he which should have redeemed Israel: and
besides all this, to-day is the third day since these things
were done."
Q. 10. What is the fifth sign of a weak faith]
A. The prevalence of carnal fears, in time of trouble,
argues weak faith. Matt. viii. 26, "And he saith unto
ihem, Why are ye fearful, O ye of little faith]" etc.
Q. 11. What is the sixth sign of a weak faith]
A. Too much carefulness and anxiety about the things
of this life. Matt. vi. 30, " Wherefore, if God so clothe
the grass of the field, which to-day is, and to-morrow is
cast into the oven, shall he not much more clothe you, O
ye of little faith]"
Q. 12. What is the first benefit of a strong faith]
A. A strong faith gives much glory to God, Rom. iv.
19, 20, "And being not weak in faith, he considered not
his own body now dead, when he was about a hundred
years old, neither yet the de-adness of Sarah's womb : he
staggered not at the promise of God through unbelief;
but was strong in faith, givincf glory to God."
Q. 13. What is the second benefit of a strong faith]
A. It gives the soul the ravishing foresight and fore-
tastes of heaven. 1 Pet. i. 8, "Whom having not seen,
ye love; in whom though now ye see him not, yet be-
lieving, ye rejoice with joy unspeakable, and full of
glory."
Q. 14. What is the last ofijce faith does for a believer
in this world]
1 78 AN EXPOSITION OF
A. It supports and encourages him at deatli by the
promiseSj when all other comforts fail. Heb. xi. 13,
'•These all died in faith, not having received the pro-
mises, but having seen them afar off, and were persuaded
of them, and embraced them, and confessed that they
were strangers and pilgrims on the earth.*'
OF SAVING REPENTANCE.
Quest. LXXXVII. What is repentance nnto life?
Ans. Repentance unto life is a saving grace,
whereby a sinner, out of a true sense of his sin,
and apprehension of the mercy of God in Christ,
doth, with grief and hatred of his sin, turn from it
unto God, with full purpose of, and endeavour after
new obedience.
Q. 1. Who is the author of saving repentance?
A. The Spirit of God is the author of it; the heart by na-
ture is so hard, that none but the Spirit can break it. Ezek.
xxxvi. 26, 27, "A new heart also will 1 give you, and
a new spirit will I put within you: and I will take away
the stony heart out of your flesh, and I will give you a
heart of flesh. And I M^ill put my Spirit within you,"' etc.
Q. 2. In what act does all true repentance begin]
A. It begins in a true sight and sense of sin, and the
danger and misery we are in by sin. Acts ii. 37, " Now
when they heard this, they were pricked in their hearts,"'
etc.
Q. 3. W^hy does God work such a sense of sin and
misery?
A. He does it to make Christ desirable in the sinner's
eyes, that he may fly to him. Matt. ix. 12, 13, "But
when Jesus heard that, he said unto them, They that be
whole need not a physician, but they that are sick. But
go ye and learn what that meaneth, I will have mercy,
and not sacrifice; for I am not come to call the righteous,
but sinners to repentance."'
Q. 4. Is the sight of sin sufficient to repentance'*
A. No: there must be apprehension of mercy and for-
giveness with God, or else no man can sincerely repent.
Rom. ii. 4, "Not knowing that the goodness of God
leadeth thee to repentance." And this mercy must be
ifiscerned in and through Christ. Zech. xii. 10, "And
THE assembly's CATECHISM. 179
fhey shall look upon me whom they havp pierced, and
they shall mourn for him as one mourneth for his only
son, and they shall be in bitterness for him as one that
is in bitterness for his first-born."'
Q. 5. Wherein does repentance chiefly consist?
A. It consists in real inward sorrow for sin, as com-
mitted against God. Psalm li. 3 4, ''For I acknowledg-e
my transgressions, and my sin is ever before me. Against
thee, thee only have I sinned, and done this evil in thy
sight," etc. A loathing of ourselves for it. Ezek. xxxvi.
31, -^And shall loathe yourselves in your own sight, for
your iniquities, and for your abominations." And of our
best duties as sinful and insufficient things. Isa. Ixiv. 5.
6, " We are all as an unclean thing; and all our righte-
ousnesses are as filthy rags," etc.
Q. 6. Wherein else does it consist?
A. In turning from sin, as well as grieving for it. Isa.
Iv. 7, •' Let the wicked forsake his way, and the unrigh-
teous man his thoughts," etc. Prov. xxviii. 13, ^' He that
covereth his sins, shall not prosper; but whoso confesseth
and forsaketh them, shall have mercy."
Q. 7. Is turning from sin sufficient!
A. No; that is but the negative part of religion: there
must be also a sincere turning to God. Psalm cxix. 59,
'•I thought on my ways, and turned my feet unto thy
testimonies." Acts xi. 23, "And exhorted them all,
that with purpose of heart, they would cleave unto the
Lord."
Q. 8. Is all sorrow for sin saving?
A. No; there is a repentance that does no ofood. Matt.
xxvii. 3, '■ Then Judas, which had betrayed him, when
he savv that he was condemned, repented himself," etc.
And a repentance unto life. Acts xi. 18, "Then hath
God also to the Gentiles granted repentance unto life."
Q. 9. What are the signs of true repentance?
A. Fear of sin, care to preserve ourselves from it, and
zeal to honour God by new obedience. 2 Cor.vii, 11, "For.
behold, this self-same thing, that ye sorrowed after a
godly sort, what carefulness is wrought in you, yea, what
clearing of yourselves, yea, what indignation, yea, what
fear, yea, what vehement desire, yea, what zeal, yea, what
revenge: in all things you have approved yourselves to
be clear in this matter."
ISO AN EXPOSITION OF
Q. 10. Is there a necessity of repentance in order to
forgiveness 1
A. Yes, there is, and they are therefore conjoined in
scripture. Acts v. 31 , "For to give repentance to Israel,
and forgiveness of sins.'^ And destruction threatened to
the impenitent. Luke xiii, 3, " Except ye repent, ye shall
all likewise perish.'*
Q. 11. What is the first inference hence?
A. That it is a false doctrine, which teaches us that
sins are actually forgiven from eternity, and that there-
fore there is no need either of repentance or prayer, save
only for the manifestation of pardon.
Q. 12. What is the second inference hence?
A. That a hard heart is a dreadful sign of a lost state
nf soul. Rom. ii. 5, " But after thy hardness and impeni-
tent heart, treasurest up unto thyself wrath against the
day of wrath, and revelation of the righteous judgment
of God."
Q. 13. W^hat is the last inference hence?
A. That there is no cause to despair of the vilest sin-
ner, seeing there is povrer enough in the Spirit of God to
break the hardest heart. Ezek. xxxvi. 26, "1 will take
away the stony heart out of your flesh, and I will give
you a heart of flesh."
OF CHRIST'S ORDINANCES.
Quest. LXXXVIII. What are the outward and
ordinary means whereby Christ communicates to us
the benefits of redemption?
Ans. The outward and ordinary means whereby
Christ communicates to us the benefits of redemp-
tion, are his ordinances, especially the word, sacra-
ments, and prayer; all which are made effectual to
the elect for salvation.
Q. 1. What makes any thing become a divine ordi-
nance?
A. The institution or appointment of God, is that
alone which makes a divine ordinance. Matt, xxviii. 20,
"Teaching them to observe all things whatsoever 1 have
commanded you," &c.
Q. 3. Are "the institutions of all ordinances alike clear
ia scripture?
ECHISlVt. 181
A. No, some are more explicitly and clearly rerealed
in scripture than others; as the Lord's supper is more
clear than baptism :* but whatever hath scripture- warrant
in the words or consequence, is of divine appointment.
Q. 3. May not men institute ordinances of divine wor-
ship?
A. No; this in scripture iscondemned as will-worship.
Col. ii. 20, 21, 23, " Wherefore, if ye be dead with Christ,
from the rudiments of the world; why, as though living
in the world, are ye subject to ordinances, (touch not:
taste not; handle not;) — which things indeed have a show
of wisdom in will-worship, and humility, and neglecting
of the body; not in any honour to the satisfying of the
fleshi"
Q. 4. Why cannot man institute a divine ordinance!
A. He cannot do it, because it is the prerogative be-
longing to Christ's kingly office. Matt, xxviii. 20, "Teach-
ing them to observe all things whatsoever I have com-
manded you.'^
Q. 5, For what other reason cannot man do iti
A. Because he cannot bless them, and make them ef-
fectual to their ends, but they will be in vain. Matt. xiii.
9, "But in vain do they worship me, teaching for doc-
trines the commandments of men."'
Q. 6. Why are the ordinances called means of salvation!
A. Because by and through them, the Spirit of the
Lord conveys spiritual graces into men's souls. 1 Cor.
i. 21, " It pleased God by the foolishness of preaching to
save them that believe.'^ 1 Cor. iii. 5, "Who, then, is
Paul, and who is Apollos, but ministers by whom ye be-
lieved, even as the Lord gave to every man?'
Q. 7. Whence is the virtue of ordinances'?
A. It is not in and from themselves, or the gifts and
abilities of him that administers them, but from the bless-
ing and Spirit of the Lord. 1 Cor. iii. 7, "Neither is he
that planteth any thing, neither is he that watereth, but
God that giveth the increase.'"
Q. 8. Do all God's ordinances attain their end?
* We apprehend that the author here has reference not to bap-
tism viewed simply as lo the fact of it being an institution of
Christ, but as to llie mode in which, and the persons to whom it
should be administered. — Ed.
16
182 AN EXPOSITION OP
•
A. Yes; there is none of them in vain; the end attained
by all, is the salvation or damnation of all that come
under them. Isa. Iv. 10, 11, "For, as the rain cometh
down, and the snow from heaven, and returnelh not thi-
ther, but watereth the earth, and maketh it bring forth
and bud, that it may give seed to the sower and bread to
the eater: so shall my word be that goeth forth out of my
mouth : it shall not return unto me void, but it shall ac-
complish that which I please, and it shall prosper in the
thing whereto I send it." 2 Cor. ii. 15, 16, " For we are
unto God a sweet savour of Christ, in them that are saved,
and in them that perish. To the one we are the savour
of death unto death ; and to the other the savour of life
•unto life," etc.
Q. 9. Are instituted ordinances the only means of sal-
vation]
A. They are not the only means; for God can convert
men to Christ without them. Acts ix. 4, 5, "And he fell
to the earth, and heard a voice, saying unto him, Saul,
Saul, why persecutest thou me? And he said, Who art
thou. Lord ? And the Lord said, I am Jesus whom thou
persecutest: it is hard for thee to kick against the
pricks." But they are the ordinary standing means,
Rom. X. 14, 15, ^'How then shall they call on him in
whom they have not believed? And how shall they be-
lieve on him of whom they have not heard] And how-
shall they hear without a preacher] And how shall they
preach except they be sent?"
Q. 10. To whom are the ordinances made effectual to
salvation]
A. To all God's elect they are effectual to salvation,
and to them only. Acts xiii. 4S, "As many as were or-
dained to eternal life, believed." John x. 2G, "'But ye
believe not, because ye are not of my sheep," etc.
Q. 11. What is the first instruction hence]
A. That great preparation is due for all the ordinances
before we engage in them. Job xi. 13,- 14, "If thou pre-
pare thine heart, and stretch out thy hand towards him.
If iniquity be in thine hand, put it far away, and let not
wickedness dwell in thy tabernacles." 1 Chron. xxix.
18, "And prepare their heart unto thee."
Q. 12. What is the second inference hence]
• A. That great reverence is due to God's ordinances,
183
when we are actually engaged in the use of them. Psalm
Ixxxix. 7, '•' God is greatly to be feared in the assembly
of the saintSj and to be had in reverence of all them that
are about him."
Q. 13. What is the third inference hence'?
A. That those people that want ordinances, are in a
sad and deplorable condition. Eph. ii. 11, 12, "Where-
fore remember that ye being in time past Gentiles in the
flesh, who are called uncircumcision by that which is
called the circumcision in the flesh made by hands; that
at that time ye were without Christ, being aliens from
the commonwealth of Israel, and strangers from the co-
venants of promise, having no hope, and without God in
the world."
Q. 14. What is the last instruction hencel
A. That those that perish in the midst of ordinances
and means of salvation, perish with aggravated perdition.
Matt. xi. 23, "And thou, Capernaum, which art exalted
uiito heaven, shalt be brought down to hell; for if the
mighty works, which have been done in thee, had been
done in Sodom, it would have remained until this day."
OF THE WORD READ AND HEARD.
Quest. LXXXIX. How is the word made efTec-
tual to salvation ?
Ans. The Spirit of God maketh the reading, but
especially the preaching of the word, an effectual
means of convincing and converting sinners, and of
building them up in holiness and comfort, through
faith unto salvation.
Q. 1. What mean you by the wordl
A. By the word is meant the word of God, committed
to writing in the books of the Old and New Testaments,
which though it be ministered by men, yet is no other
than the very word of God, and as such to be received.
1 Thess. ii. 13, "For this cause also thank we God
without ceasing, because when ye received the word of
God, which ye heard of us, ye received it not as the
word of men ; but (as it is in truth) the word of God," etc.
Q. 2. Whence is the efficacy of this word?
A. It is wholly from the Spirit of God that it becomes
effectual to any man's salvation. 1 Cor. iii. 6, 7, ''I have
184 AN EXPOSITION OF
planted, and ApoUos watered, but God gave the increase;
so then, neither is he that planteth any thing, neither he
that watereth; but God that giveth the increase."
Q. 3. Is the reading of the scripture an ordinance of
God for men's salvation?
A. Yes; it is. Deut. xvii. 19, "And it shall be with
him, and he shall read therein all the days of his life,
that he may learn to fear the Lord his God, to keep all
the words of this law, and these statutes to do them."
And, in reading of it, God sometimes comes in by his
Spirit to men's conversion. Acts viii. 27 — 29, "And he
arose and went; and behold, a man of Ethiopia, a eunuch
of great authority under Candace, queen of the Ethio-
pians, who had the charge of all her treasure, and had
come to Jerusalem for to worship, was returning, and
sitting in his chariot, read Esaias the prophet. Then the
Spirit said to Philip, Go near, and join thyself to this
chariot," etc.
Q. 4. Is the hearing of the word a means of salvation?
A. Yes; it is. Isa. liv. 3, "Incline your ear, and come
unto me; hear, and your souls shall live," etc. 1 Cor. i.
"31, "It pleased God by the foolishness of preaching to
save them that believe."
Q. 5. To what end is the word useful to men?
A. The first end and use of the word is to convince
men of their sin and misery out of Christ. I Cor. xiv. 24,
25, " But if all prophesy, and there come in one that be-
lieveth not, or one unlearned, he is convinced of all, he
is judged of all. And thus are the secrets of his heart
made manifest," etc.
Q. 6. What is it useful for besides conviction?
A. It is useful for conversion, as well as conviction.
Ps. xix. 7, " The law of the Lord is perfect, converting
the soul," etc. Acts xxvi. 18, "To turn them from
darkness to light, and from the power of Satan unto
God," etc.
Q. 7. Does the word convince and convert all that
hear it?
A. No; but those only that are ordained to eternal
life. Acts xiii. 48, "As many as were ordained to eternal
life believed."
Q. 8. What else is the word useful for? '
A. To build up the saints to perfection in Christ. Eph.
THE assembly's CATECHISM. 185
iv. 11 — 13, "And he gave some, apostles; and some, pro-
phets; and some, evangelists; and some, pastors and
teachers; for the perfecting of the saints, for the work of
the ministry, for the edifying of the body of Christ: till
we all come in the unity of the faith, and of the know-
ledge of the Son of God, unto a perfect man; unto the
measure of the stature of the fulness of Christ." Acts
XX. 32, "And now, brethren, I commend you to God, and
to the word of his grace, which is able to build you up,
and give you an inheritance among all them that are
sanctified."
Q. 9. May the common people read the scriptures?
A. Yes: it is a duty commanded by Christ. John iii.
39, " Search the scriptures," etc. And commended by
the apostle. Acts xvii. 11, " These were more noble than
those in Thessalonica, in that they received the word
with all readiness of mind, and searched the scriptures
daily, whether these things were so."
Q. 10. Is it their duty or liberty also to preach iti
A. No, it is not; for, besides abilities for that work,
there must be a call. Rom. x. 14, 15, "How shall they
hear without a preacher 1 And how shall they preach
except they be sent?" etc.
Q. 11. What is the first instructian hence?
A. That the enjoyment of the scriptures, and an able
faithful ministry to expound and apply them, is a special
mercy to any people. Ps. cxlvii. 19, 20, "He showeth
his word unto Jacob, his statutes and judgments unto
Israel: he hath not dealt so with any nation; and, as for
his judgments, they have not knovrn them," etc.
Q. 12. What is the second instruction?
A. That man cannot expect special and spiritual bless-
ings from God in the wilful neglect of the ordinances.
Prov. xxviii. 9, " He that turneth away his ear from hear-
ing the law, even his prayer shall be an abomination."
Q. 13. W^hat is the third instruction?
A. That sad is their condition, who sit all their days
under the word to no purpose. 2 Cor. iv. 3, 4, "But
if our gospel be hid, it is hid to them that are lost;
in whom the god of this world hath blinded the minds
of them which believe not, lest the light of the glorious
gospel of Christy who is the image of God^ should shine
into them."
16*
186 AN EXPOSITION OF
Q. 14. What is the last instruction?
A. That Christ's ordinances and ministers should be
most welcome to the people to whom God sends them.
Isa. lii. 7, "How beautiful upon the mountains are the
feet of him that bringeth good tidings, that publisheth
peace, that publisheth salvation, that saith unto Zion,
Thy God reigneth !"
OF THE MANNER OF HEARING.
Quest. XC. How is the word to be read and heard,
that it may become effectual to salvation?
Ans. That the word may become effectual to sal-
vation, we must attend thereto with diligence, prepa-
ration and prayer, receive it with faith and love, ky
it up in our hearts, and practise it in our lives.
Q. 1. If the matter we read or hear be good, is not that
enough for our salvation?
A. No J God requires that the word be read and heard
in a due manner; and the manner of hearing is of special
regard with God. Luke viii. 18, "Take heed therefore
how ye hear," etc.
Q. 2. How many things belong to the due manner of
hearing?
A. Three sorts of duty belong to it; some antecedent,
as preparation and prayer; some concomitant, as due
diligence and retention; and some subsequent, as prac-
tice.
Q. 3. What is due preparation for hearing?
A, It consists in serious consideration of the greatness
and holiness of that God, whom we approach in hearing
the word. Acts x. 33, "Now therefore we are all here
present before God, to hear all things that are commanded
thee of God." And awing the heart even to a degree of
holy trembling thereby. Isa. Ixvi. 22, "To him will I
look, even to him that is poor and of a contrite spirit, and
trembleth at my word."
Q. 4. What are the principal considerations thus to awe
the heart?
A. The word is in its own nature a heart-searching
word. Heb. iv. 12, " For the word of God is quick and
powerful, and sharper than any two-edged sword, piercing
even to the dividing asunder of soul and spirit, and of the
THE assembly's CATECHISM. 187
loints and marrow, and is a discerner of the thoiights«and
intents of the heart." And that eventually it will be the
savour of life or death to us. 2 Cor. ii. 16, "To the one
we are the savour of death unto death; and to the other
the savour of life unto life," etc. .
Q. 5. What else belongs to due preparation for hearing i
A. The discharging of worldly cares from the heart.
Matt xiii. 7, "And some fell among thorns, and the thorns
sprang up and choked them." And carnal lusts. Jam. i.
21 " Wherefore lay apart all filthiness and superfluity ot
naughtiness, and receive with meekness the ingrafted
word, which is able to save your souls."
Q. 6. What is the third act of due preparation!
A LoncriniT after the word for further communications
of giace by it. 1 Pet. ii. 2, "As new-born babes, desire
the sincere milk of the word, that ye may grow thereby. '
Isa. ii. 3, "And many people shall go, and say, borne
ve and let us go up to the mountain of the Lord, to the
house of the God of Jacob, and he will teach us of his
ways, and we will walk in his paths: for out of Zion
shall go forth the law, and the word of the Lord trom
Jerusalem." . • ?
Q. 7. What is the second antecedent duty to hearing i
A. Prayer is an antecedent duty to hearing the word,
and that both for the assistance of the minister. 2 Thess.
iii. 1, "Finally, brethren, pray for us, that the word of
the Lord may have free course, and be glorified, even as
it is with you." And for our own illumination, Ps. cxix.
18, " Open thou mine eyes, that I may behold wondrous
things out of thy law."
Q. 8. What else should we pray for"?
A. That God would pour out his Spirit with the word,
accordincr to that promise. Prov. i. 23, "I will pour
out my Spirit unto you, 1 will make known my words
unto you."
Q. 9. Does unpreparedness for the word always hinder
its efficacy on the heart 1
A. No- God sometimes is found of them that sought
him not. Isa. Ixv. 1, "1 was found of them that sought
me not," etc. But it is a sin to neglect it, and needs
pardon of God.
Q. 10. What is the first motive to prepare for solemn
duties?
188 AN EXPOSITION OP
A». That it arg-ues the sincerit}'^ of the heart, and in
that case God will be merciful to infirmities. 2 Chron.
XXX. 18, 19, "For a multitude of the people, even a mul-
titude of Ephraim and Manasseh, Issachar and Zebulun
had not cleansed themselves, yet did eat the passover,
but not as it is written: wherefore Hezekiah prayed for
them, saying, The good Lord be merciful towards him
that preparelh his whole heart to seek the Lord God, the
God of his fathers, though he be not cleansed according
to the purification of the sanctuary."
Q. 11. What is the second motive?
A. It is a sweet sign that God will make that duty
successful, for which the heart is prepared. Psalm x. 17,
'•Thou wilt prepare their heart: thou wilt cause thine
ear to hear."
Q. 12. What is the third motive to preparation?
A. The majesty and jealousy of God to whom we ap-
proach, obligates us to solemn preparation. Heh. xii. 28,
29, '-Whereby we may serve God acceptably, with
reverence and godly fear; for our God is a consuming
fire."
Q. 13. But must a man neglect the duty, if his heart
be not duly prepared for it]
A. No; for that would be to add a new sin to a former,
and aggravate it the more.
Q. 14. In what manner must the prepared heart go to
the word 1
A. Not in dependence on its own preparation, but upon
the Spirit's assistance. Ps. Ixxi. 16, "I will go in the
strength of the Lord God," etc.
Q. 15. What is the first act of faith due to the word?
A. The assenting act of faith is required to the word
read or preached, whereby we acknowledge it to be of
divine authority. 2 Tim. iii. 16, "And without contro-
versy, great is the mystery of godliness: God was mani-
fest in the flesh, justified in the Spirit, seen of angels,
preached unto the Gentiles, believed on in the world,
received up into glory." 2 Pet. i. 21, " For the pro-
phecy came not in old time by the will of man: but
holy men of God spake as they were moved by the Holy
Ghost."
Q. 16. What is the second act of faith required of us?
A. An applying act of faith is also required of us.
189
Rom. XV. 4, "For whatsoever things were written afore-
time, were written for our learning-, that we through pa-
tience and comfort of the scriptures might have hope."
Q. 17. What is the first end in applying the word 1
A. It is first to he applied for our conviction both of
sin and misery. Acts ii. 37, " Now when they heard this,
they were pricked in their hearts, and said unto Peter,
and to the rest of the apostles, Men and brethren, what
shall we do?"
Q. 18. What is the second end, or use of applying it?
A. It must be applied for our guidance and direction
to Christ. John vi. 4, 5, " Every man therefore that
hath heard, and hath learned of the Father, cometh unto
me."
Q. 19. What is the third use to which it must be ap-
plied!
A. We must apply it for our direction through the
whole course of Christian duties. 2 Pet. i. 19, "We
have also a more sure word of prophecy, whereunto ye
do well that ye take heed, as unto a light that shineth
in a dark place, until the day dawn, and the day star
arise in your hearts."
Q. 20. To what other use must we apply it?
A. It must be applied for our comfort in all inward
and outward troubles. Rom. xv. 4, " For whatsoever
things were written aforetime, were written for our learn-
ing, that we through patience and comfort of the scrip-
tures might have hope."
Q. 21. On what account are we to receive it with
love?
A. We are to love it for its Author's sake, because it
is the word of God. Ps. cxix. 159, " Consider how I love
thy precepts," etc.
Q. 22. What is the second motive to love the word?
A. The holiness and purity of it deserves and engages
our love to it. Ps. cxix. 140, "Thy word is very pure:
therefore thy servant loveth it."
Q. 23. What is the third motive to engage our love to
it?
A. The great and constant usefulness of it to our
souls, as that without which we cannot subsist. Job
xxiii. 12, "I have esteemed the words of his mouth more
than my necessary food."
190 AN EXPOSITION OP
Q. 24. How does this love to the word manifest itself?
A. Our love manifests itself in our longings after it. Ps.
cxix. 20, " My soul breaketh for the longing that it hath
unto thy judgments at all times." Our diligent attend-
ance on it. Acts X. 33, "Immediately therefore I sent
unto thee, and thou hast well done that thou art come.
Now therefore we are all here present before God, to hear
all things that are commanded thee of God."
Q. 25. How are faith and love to the word evidenced
after hearing it?
A. By preserving it carefully in our hearts and memo-
ries. Ps. cxix. 11, "Thy word have I hid in my heart:
that I might not sin against thee."
Q. 26. What is the best cure for a bad memory]
A. Labour to get a high esteem of the word, and an
experimental feeling of it, and frequently meditate on
it. Psalm cxix. 16, "I will delight myself in thy sta-
tutes: I will not forget thy word." Psalm cxix. 93, "I
will never forget thy precepts; for with them thou hast
quickened me." Psalm cxix. 99, " Thy testimonies are
my meditation."
Q. 27. How is faith and love to the word principally
manifested after hearing?
A. It is principally manifested by bringing forth the
fruits of it in our lives. Col. i. 5, 6, " For the hope which
is laid up for you in heaven, whereof ye heard before in
the word of truth of the gospel, which is come unto you,
as it is in all the world, and bringeth forth fruit, as it
doth also in you, since the day ye heard of it, and knew
the grace of God in truth."
Q. 28. What is the use of all this ?
A. This serves to reprove our formal and dead hearing
the word, and excites us all to evidence and exercise
more faith, love and obedience in hearing it.
OF SACRAMENTS AS MEANS OF SALVATION.
Quest. XCI. How do the sacraments become ef-
fectual means of salvation?
Ans. The sacraments become effectual means of
salvation, not from any virtue in them, nor in him that
doth administer them; but only by the blessing of
Christ, and the working of his Spirit, in Ihem that
by faith receive them.
191
Q. 1. What is the meaning- of this word sacrament?
A. It primarily signifies a solemn oath taken by sol-
diers when they enlist themselves under a prince or ge-
neral; and this oath was mutual.
Q. 2. Why do we use it, seeing it is not a scripture
word?
A. Though the word be not found in scripture, yet the
thing intended by it is, and that brings the word in use;
for in the sacraments God obliges himself to us by con-
firming his covenant by it. Rom. iv. 11, "And he received
the sign of circumcision, a seal of the righteousness of
faith, which he had yet being uncircumcised : that he
might he the father of all them that believe, though they
be not circumcised, that righteousness might be imputed
unto them also." And we oblige ourselves to God. Rom.vi.
3, 4, " Know ye not, that so many of us as were baptized
into Jesus Christ, were baptized into his death? There-
fore we are buried with him by baptism into death, that,
like as Christ was raised up from the dead by the glory
of the Father, even so we also should walk in newness
of life."
Q. 3. What is here meant by salvation?
A. By salvation is meant our complete and final de-
liverance from sin and misery, both temporal and eternal.
From sin. Matt. i. 21, '• For he shall save his people from
their sins." From niisery. 1 Thess. i. 10, " Even Jesus,
which delivereth us from the wrath to come."
Q. 4. What is a means of salvation?
A. A means of salvation signifies, any appointment of
God, whereby he promotes and accomplishes his design
of saving our souls: so the word is a means. Rom. i. 16,
" For I am not ashamed of the gospel of Christ, for it is
the power of God unto salvation, to every one that be-
lieveth."
Q. 5. How does the word and sacraments differ as
means of salvation?
A. The word is appointed to be the first means of be-
getting faith. 1 Cor. iii. 5, "'Who then is Paul? or who
is Apollos? but ministers by whom ye believed," etc.
Sacraments are to seal and confirm it. Rom. iv. 11, "And
he received the sign of circumcision, a seal of the righ-
teousness of faith," etc.
Q. 6. What is meant by an effectual means of salvat-
tios?
192 AN EXPOSITION OF
A. By an effectual means, is meant such a means as
fully obtains and accomplishes the end it was appointed
for. 1 Thess. ii. 13, "Because when ye received the
word of God, which ye heard of us, ye received it not
as the word of men 3 but (as it is in truth) the word of
God, M^hich effectually worketh also in you that be-
lieve."
Q. 7. Do not all the means of salvation prove effectual
to men]
A. Though the means of salvation prove effectual to
all God's elect, yet they are so to no others. Acts xxviii.
23, 24, "And when they had appointed him a day, there
came many to him into his lodging, to whom he ex-
pounded and testified the kingdom of God, persuading
them concerning Jesus, both out of the law of Moses and
out of the prophets from morning till evening. And some
believed the things which were spoken, and some believed
not."
Q. 8. Do not the sacraments save all that partake of
them ]
A. No, they do not; baptism may be administered to
the unregenerate. Acts viii. 23, '' For I perceive that thou
art in the gall of bitterness, and in the bond of iniquity."
And the Lord's supper may be received unworthily. 1
Cor. xi. 27, " Wherefore whosoever shall eat this bread,
and drink this cup of the Lord unworthily, shall be
guilty of the body and blood of the Lord."
Q. 9. What is the reason they do not prove effectual
to all?
A. Because their virtue and efficacy is not in them-
selves, but in God ; for we see they work as God's Spirit
concurs, or not concurs with them, as in the instance be-
fore given.
Q. 10. But is it not for want of wnsdom, holiness or
zeal in the minister, that they have no more efficacy?
A. No; it is not principally, or only thence; for it
is not in the power of the holiest minister in the world
to make them effectual. 1 Cor. iii. 7, " Neither is he that
planteth any thing, neither is he that watereth : but God
that giveth the increase."
Q. 11. Whence is it that sacraments become effectual?
A. It is only from the Spirit of Christ working in them,
aaid by them on the souls of men. 1 Cor. xii. 13, "For
THE assembly's CATECHISM. 193
by one Spirit are we all baptized into one body,— and
have been all made to drink into one Spirit.'-
Q. 12. ^Yhat is the first instruction hence]
A. That men enjoying all the ordinances of the gospel,
and partakino- of the sacraments annexed to the covenant
of orace, may yet perish forever. 1 Cor. x. 3—5, "And did
alfeatthe same spiritual meat, and did all drink the same
spiritual drink; (for they d»ank of that spiritual rock that
followed them, and that rock was Christ:) but with many
of them God was not well pleased; for they were over-
thrown in the wilderness." Luke xiii. 26, 27, "Then
shall ye begin to say, We have eaten, and drunk in thy
presence, and thou hast taught in our streets. But he
shall say, I tell you, I know not whence you are; depart
from me, all ye workers of iniquity."
Q. 13. What is the second inferencel
a! That men should not idolize some ministers for the
excellency of their gifts, and despise others, seeing it is
not in them to make the means effectual.
Q. 14. What is the last inference!
A. That in all our attendance upon the means of sal-
vation, we should be careful to beg the Spirit and bless-
ing of Christ, without which they cannot be effectual to
our salvation.
OF THE NATURE OF SACRAMENTS.
Quest. XCII. What is a sacrament?
Ans. A sacrament is a holy ordinance instituted
by Christ, wherein by sensible signs, Christ and the
benefits of the new covenant, are represented, sealed,
and applied to believers.
Q. 1 . How many sorts of sacraments are found in scrip-
ture?
A. Of sacraments there are two sorts, some extraor-
dinary and transient, as the fiery pillar, manna, and water
out of the rock. 1 Cor. x. 1—4, "Moreover, brethren, I
would not that ye should be ignorant, how that all our
fathers were under the cloud, and all passed through
the sea: and were all baptized unto Moses in the cloud,
and in the sea: and did all eat the same spiritual meat,
and did all drink the same spiritual drink; for they drank
of that spiritual rock that followed them; and that rock
17
194 AN EXPOSITION OP
was Christ." And some ordinary and standinof, as cir-
cumcision and the passover, before Christ; and baptism
and the Lord's supper, since Christ's death.
Q. 2. How many things are to be considered in every
sacrament"?
A. In every sacrament five things must be considered.
Firstly, The author. Secondly, The parts. Thirdly, The
union of those parts. Fourthly, The subjects. Fifthly,
The ends and uses of it.
Q. 3. Who is the author of the sacraments?
A. The Lord Jesus Christ as king of the church, by
whose sole authority baptism was instituted. Matt, xxviii.
19,20, " Go ye therefore and teach all nations, baptizing
them in the name of the Father, and of the Son, and of
the Holy Ghost; teaching them to observe all things
whatsoever I have commanded you,'' etc. And the Lord's
supper. 1 Cor. xi. 23, 24, "For I have received of the
Lord, that which also I delivered unto you, that the Lord
Jesus, the same night in which he was betrayed, took
bread ; and when he had given thanks, he brake it, and
said, Take, eat, this is my body, which is broken for you ;
this do in remembrance of me."
Q. 4. Are the old sacraments yet in being and use in
the church?
A. No; they have past away, and the new come in their
room. Baptism takes the place of circumcision. Col. ii.
11, 12, "In whom also ye are circumcised with thecircum-
cision made without hands, in putting off the body of the
sins of the flesh, by the circumcision of Christ: buried
with him in baptism," etc. And the Lord's supper of
the passover. 1 Cor. v. 7, " Purge out therefore the old
leaven, that ye may be a new lump, as ye are unleavened :
for even Christ our passover is sacrificed for us."
Q. 5. Of what parts does every sacrament consist?
A. Every sacrament consists of two parts, one external
and earthly; another internal and heavenly, or spiritual.
Bread, wine and water, are the external; Christ's blood
and Spirit the internal parts. Rom. vi. 3, " Know ye not
that so many of us as were baptized into Jesus Christ,
were baptized into his death?" 1 Cor. xi. 25, "This cup
is the New Testament in my blood," etc.
Q. 6. Wherein consists the sacramental union of these
parts'?
THE assembly's CATECHISM. 19-5
A. ft consists by virtue of Christ's institution in three
things. First, In apt signification. Secondly, Firm ob-
signation.*= And, thirdly, Real exhibition of the blessings
signified and sealed.
Q. 7. What are the blessings signified by water in
baptism?
A. It signifies our implantation into Christ, and com-
munion with him in his death and resurrection. Rom. vi,
4, "Therefore we are buried with him by baptism into
death, that, like as Christ was raised up from the dead
by the glory of the Father; even so we also should walk
in newness of life.'" And our solemn admission into the
visible church. Gal. iii. 26—29. "For ye are all the
children of God by faith in Christ Jesus. For as many
of you as have been baptized into Christ, have put on
Christ. There is neither Jew nor Greek, there is nei-
ther bond nor free, there is neither male nor female:
for ye are all one in Christ Jesus. And if ye be Christ's,
then are ye Abraham's seed, and heirs according to the
promise."
Q. 8. What are the blessings signified by bread and
winel
A. They signify Christ's body and blood, broken and
poured out for us, with all the blessings of remission,
peace and salvation purchased by his blood. 1 Cor. x.
16, 17, "The cup of blessing which we bless, is it not
the communion of the blood of Christ] The bread which
we break, is it not the communion of the body of Christ?
For we, being many, are one bread, and one body: for we
are all partakers of that one bread."
Q. 9. Do the sacraments seal, as well as signify these
things?
A. Yes, they do. Rom. iv. 11, "And he received the
sign of circumcision, a seal of the righteousness of the
faith," etc. Their use is to confirm God's covenant with
believers.
Q. 10. Who are the proper subjects of the sacraments?
A. Believers and their seed are the subjects of bap-
tism, but adult Christians only of the Lord's supper.
Acts ii. 38, 39, "Repent and be baptized, every one of
you; for the promise is unto you, and to your children,
and to all that are afar off, even as many as the Lord our
*The act of sealing-. — Ed.
196 AN EXPOSITION OF
God shall call." 1 Cor. xi. 28, " But let a man examine
himself, and so let him eat of that bread, and drink of that
cup."
Q. 11. What is the main use and end of sacramentsl
A. It is to ratify and confirm God's covenant to be-
lievers. Rom. iv. 11, "And he received the sign of cir-
cumcision, a seal of the righteousness of the faith, that
he had yet being uncircumcised," etc. 1 Cor. xi. 26, " For
as often as ye eat this bread, and drink this cup, ye do
show the Lord's death till he come."
Q. 12. What is the first instruction hencel
A. That the abuse of such holy and solemn mysteries,
is a sin of dreadful aggravation, and such as God will
punish. 1 Cor. xi. 27, '^Wherefore whosoever shall eat
this bread, and drink this cup of the Lord unworthily,
shall be guilty of the body and blood of the Lord."
Q. 13. What is the second instruction"?
A. Hence we learn the tender care and love of Christ
over the church, in instituting such useful and comforta-
ble ordinances for us.
OF THE NUMBER OF SACRAMENTS.
Quest. XCIIL What are the sacraments of the
New Testament?
Ans. The sacraments of the New Testament are,
baptism, and the Lord's supper.
Q. 1. How many sacraments has Christ appointed in
the New Testament"?
A. Christ has appointed two, and no more; these being
sufficient for our initiation and confirmation.
Q. 2. How many have the papists added to them?
A. They have added five more: namely, confirmation,
penance,, ordination, marriage, and extreme unction.
Q. 3. What is their sacrament of confirmation'?
A. It is the anointing of the baptized with chrism* in
the forehead, with this form of words; I sign thee with
the sign of the cross, and confirm thee with the chrism
of salvation, in the name of the Father, Son, and Holy
Ghost.
Q. 4. What is their ground for this practice"?
A. The abuse of that scripture, Heb. vi. 2, " Of the
*The name of die oil used by the papists.— Ed.
THE assembly's CATECHISM. 197
doctrine of baptisms, and laying on of hands," etc.
Which, by a figurative speech, expresses the whole
standing ministry in the church, by laying on of hands.*
Q. 5 ° What is their sacrament of penance]
A. It is repentance manifested by outward signs, to
which the word of absolution co'ming, makes it a sacra-
ment, misgrounded on John xx. 23, " Whose-soever sina
ye remit, tTiey are remitted unto them; and whose-soever
sins ye retain, they are retained."
Q. 6. What is their sacrament of brders, or ordination?
A. It is the laying on of hands in ordination of minis-
ters, by which they conceive spiritual grace is given; by-
mistake of 2 Tim. i. 6, " Wherefore I put thee in remem-
brance, that thou stir up the gift of God which is in thee,
by the putting on of my hands."
Q. 7. What is their fourth super-added sacrament?
A. It is marriage, grounded upon those words of the
apostle, Eph. v. 32, "This is a great mystery; but I
speak concerning Christ and the church." Which only
shows a similitude of our union with Christ, not an in-
stituted sign to that end.
Q. 8. What is their fifth super-added sacrament?
A. Extreme unction, or anointing the sick near death
with consecrated oil, grounded on Mark vi. 13, "And
anointed with oil many that were sick, and healed them."
And James v. 14, '• Is any sick among you? Let him
call for the elders of the church, and let them pray over
him, anointing him with oil in the name of the JiOrd."
Which are neither sacramental rites, nor of ordinary
standinor use in the church, but extraordinary and tem-
porary for that age.
Q. 9. What learn we hence?
A. Hence we learn, how apt men are to corrupt God's
ordinances by their superstitious additions. Matt. xv. 9,
"Teaching for doctrines the commandments of men."
Q. 10. What is the second instruction hence?
A. How just and necessary our separation from Rome
* Some have supposed, from the fact that " the laying on of
hands," is mentioned as a "first principle" or fundamental doctrine,
that the apostle by it figuratively expresses the doctrine of the
atonement by Christ, in allusion to Lev. xvi. 21, 22, compared
with Isa. liii. 6. With this import of the expression it is thought
the Hebrews were familiar. — Ed.
17*
19S AN EXPOSITION OP
is, which has grossly corrupted God's ordinances, and left
men no other remedy. Rev. xiii. 6, "And he opened his
mouth in blasphemy against God, to blaspheme his name
and his tabernacle, and them that dwell in heaven."
Q. 11. What is the third instruction^
A. That the reformation of religion is an invaluable
mercy, a great deliverance from spiritual bondage. Rev.
xi. 19, "And the temple of God was opened in heaven,
and there was seen in his temple the ark of his testament,
and there were lightnings, and voices, and thunderings,
and an earthquake, and great hail."
Q. 12. What is the fourth instruction?
A. That Rome shall certainly fall, and all her adhe-
rents, for the horrid injury done by them to Christ and
the souls of men. Rev. xviii. 20, 21, "Rejoice over her,
thou heaven, and ye holy apostles and prophets; for God
hath avengecl you on her. And a mighty angel took up
a stone like a great mill-stone, and cast it into the sea,
saying, Thus with violence shall that great city Babylon
be thrown down, and shall be found no more at all."
WHAT BAPTISM IS.
Quest. XCIV. What is baptism?
Ans. Baptism is a sacrament, wherein the wash-
ing with water, in the name of the Father, and of the
Son, and of the Holy Ghost, doth signify and seal
our engrafting into Christ, and partaking of the be-
nefits of the covenant of grace, and our engagement
to be the Lord's.
Q. 1. What ig the external part of baptism?
A. It is pure unmixed water. Heb. x. 22, "And our
bodies washed with pure water." And therefore it is a
vile practice of papists to add oil, salt and spittle to
water in baptism.
Q. 2. What does water in baptism signify?
A. It signifies the blood of Christ. Rev. i. 5, "Unto
him that loved us, and washed us from our sins in his
own blood."
Q. 3. What is the first resemblance it has to Christ's
blood?
A. In the freeness of it to all, it represents the unpur-
chased blood of Christ. Isa. Iv. 1, "Ho, every one that
THE assembly's CATECHISM. 199
thirsteth, come ye to the waters, and he that hath no
money; come ye, buy and eat, yea, come, buy wine and
milk without money, and without price."
Q. 4. "What is the second resemblance to Christ's
blood?
A. It resembles it in its refreshing quality. Water
refreshes the thirsty; so does Christ's blood. John vi.
35, ''He that believeth on me, shall never thirst."
Q. 5. What is the third resemblance it has to Christ's
blood]
A. The cleansing- property of water shows the purify-
ing virtue of Christ's blood. Heb. ix. 14, "How much
more shall the blood of Christ, who, through the eternal
Spirit^ offered himself without spot to God, purge your
conscience from dead works, to serve the living God?"
Q. 6. What is the fourth resemblance it has to Christ's
blood?
A. It resembles it in the necessity of it; for, as the
body cannot live without water, so neither can the soul
without Christ's blood. Heb. ix. 23, "It was therefore
necessary that the patterns of things in the heavens
should be purified with these, but the heavenly things
themselves with better sacrifices than these."
Q. 7. What is the fifth resemblance of water to the
blood of Christ?
A. As water neither refreshes nor purifies the body
without application; so neither does Christ's blood re-
fresh or purify the soul till applied. 1 Cor. i. 30, "But
of him are ye in Christ Jesus, who of God is made unto
us wisdom and righteousness, and sanctification and re-
demption."
Q. 8. Is it necessary to plunge the whole body under"
water in baptizing every person?
A. The word [baptize] signifying to wash, as well
as plunge, a person may be truly baptized that is not
plunged. And we cannot think, by the circumstances
of time and place, that the jailer, in the night, was car-
ried to a river out of the city. Acts xvi. 33, "And he
took them the same hour of the night, and washed their
stripes, and was baptized, he and all his straightway.'*
* In addition to what the author has said, it may be remarked that
the application of the Spirit is represented in Scripture by sprin-
kling or pouring. We read of baptism with the Holy Ghost in
200 AN EXPOSITION OP
Q. 9. But is it not said, John iii. 23, "That John also
was baptizinof in Enon, near to Salim, because there was
much water there: and they came, and were baptized?"
A. The word there signifies many waters, that is,
springs of walers;* which are known by travellers to be
small, not capable of plunging into.
Q. 10. What are the benefits accruing to us by baptism?
A. The benefits are twofold : some external, called the
fatness of the olive-tree; that is, ordinances, and visible
membership. Rom. xi. 17, "And thou, being a wild olive
tree, wert grafted in among them, and with them par-
takest of the root and fatness of the olive tree." And
some spiritual and saving. 1 Pet. iii. 21 , " The like figure
whereunto, even baptism, doth also now save us, (not
the putting away the filth of the flesh, but the answer of
a good conscience towards God) by the resurrection of
Jesus Christ."
Q. 11. What engagements are laid on the baptized?
A. They are engaged to be the Lord's people and to
walk suitably to that engagement. Rom. vi. 4, "There-
fore we are buried with him by baptism into death- that
like as Christ was raised up from the dead by the glory
of the Father, even so we also should walk in newness
of life."
Q. 12. Is baptism to be repeated, as the Lord's
supper?
A. No; for the Lord's supper is a sacrament for
immediate connexion with baptism with water, and we find lan-
guage used in reference to the former which conveys the idea of
sprinkling or pouring, and of the application of the Holy Ghost to
the person, and not of the person to the water as in immersion.
Acts i. 5, "For John truly baptized with water, but ye shall be
baptized ivith the Holy Ghost not many days hence ;" compared
with Acts ii. 35, " Therefore, being by the right hand of God ex-
alted, and having received of the Father the promise of the Holy
Ghost, hn hath shed forth this which ye now see and hear." Acts
xi. 15, "And as I began to speak, the Holy Ghost fell on them
as on us at the beginning." Acts ii 17, "i will pour out my
Spirit upon all flesh." Acts x. 45, " On the Gentiles also was
poured out. the gift of the Holy Ghost." See also Isaiah Hi. 15,
" So shall he sprinkle many nations." Ezekiel xxxvi. 35, "Then
will I .'iprinkle clean router upon you, and ye shall be clean." —
£d.
* Suited to the numbers tliat waited on his ministry. — Ed.
THE assembly's CATECHISM. 201
nourishing, but this for implantation. Rom. vi. 4, 5,
''Therefore we are buried with him by baptism into
death, that like as Christ was raised up from the dead
by the glory of the Father, even so we also should walk
in newness of life. For if we have been planted together
in the likeness of his death, we shall be also in the like-
ness of his resurrection."
Q. 13. Does baptism regenerate men, and confer saving
grace?
A. No. it does not. in its own virtue, convey grace,
no more than the Lord's supper; but the Spirit of God is
the author of grace, and works it as he pleases, before
or after baptism.
OF THE SITBJECTS OF BAPTISM.
Quest. XCV. To whom is baptism to be adminis-
tered ?
Ans. Baptism is not to be administered to any that
are out of the visible church, till they profess their
faith in Christ, and obedience to him; but the infants
of such as are members of the visible church are to
be baptized.
Q. 1. Who are to be baptized]
A. Believers, and their infant offspring. Acts ii. 38,
39, '-Repent and be baptized; for the promise is to you^
and your children, and to all that are afar ofi, even as
many as the Lord our God shall call."
Q. 2. How does it appear, that the infant-seed of be-
lievers ought to be baptized]
A. It appears by this, that they being Abraham's seed,
were taken into covenant with God, and ordered to have
the sign of the covenant applied to them; and that grant
was never reversed. Gen. xvii. 7, 10, "And 1 will esta-
blish my covenant between me and thee, and thy seed
after thee, in their generation for an everlasting covenant,
to be a God unto thee, and to thy seed after thee. This
is my covenant, which ye shall keep between me and you,
and thy seed after thee; every man-child among you shall
be circumcised."
Q. 3. But was not that the covenant of works; and so
will not hol(f, to infer their privilege under the covenant
of grace]
202 AN EXPOSITION OP
A. No, it was not; for God never did, nor will becomf?
a God by way of special interest to any people, by virtue
of the covenant of works, since the breach of it by the
fall.
Q. 4. But if it were the covenant of grace, how does
it appear, the right of believers' infants, is still the same
it was before in Abraham's timeT
A. It appears plainly from the apostle's own words and
arguments. Acts ii. 39, '• For the promise is to you, and
to your children," etc.
Q. 5. But though infants then were members of God's
visible church among the Jews, how does it appear they
are so now, when God has cast them oiF]
A. It appears, the membership and privileges are as
sure and complete to them now, that are the children of
Gentile believers, as ever they were to the Jewish infants.
Rom. xi. 17, "And if some of the branches be broken off,
and thou being a wild olive tree, wert grafted in amongst
them, and with them partakest of the root and fatness of
the olive tree."
Q. 6. How else does it appear they are within the
covenant ?
A. It appears by this, that they are pronounced holy.
1 Cor. vii. 14, "Else were your children unclean, but
now are they holy." Which is a federal holiness, and
none out of covenant can be holy by covenant.
Q. 7. But may not that place mean only their legiti-
macy?
A. No, it cannot; for then the apostle must pronounce
all the infants in the world bastards that descend not at
least from one believing parent.
Q. 8. But infants are not capable to covenant with God,
or perform covenant-duties : and therefore why should they
be admitted to covenant privileges]
A. A child now of eight days old, is as capable of be-
ing admitted into covenant with God, as children of the
same age were in Abraham's days; and then, it is mani-
fest, they vvere admitted,
Q. 9. Though they were admitted by circumcision then,
will it follow, they may be so by baptism now, seeing that
ordinance is abolished]
A. Yes, it will; for though circumcision cease, yet
baptism is come in its place. Col, ii. 10—12, "And ye
THE assembly's CATECHISM. 203
ate complete in him, which is the head of all principality
and power. In whom also ye are circumcised with the
circumcision made without hands, in putting off the body
of the sihs of the flesh, by the circumcision of Christ, bu-
ried with him in baptism," etc.
Q. 10. But circumcision was a seal of the covenant
of works; and the argument will not hold, from a seal
of the covenant of works, to a seal of the covenant of
grace?
A. Circumcision never was, nor was .intended to be a
seal of the covenant of works, but of the righteousness
of faith. Rom. iv. 11, "And he received the sign of cir-
cumcision, a seal of the righteousness of the faith that he
had, yet being uncircumcised," etc.
Q. 11. Bat have we no express command in the New
Testament to baptize infants?
A. There needed no new command ; their privilege had
been settled many ages before upon them, and never re-
versed by Christ, nor his apostles, but their former right
declared to continue still to them. Acts ii. 39, "For the
promise is to you and your children," etc.
Q. 12. But if they have a right, we might expect to find
some examples of their being baptized?
A. It is manifest, that believers' households were bap-
tized with ihem. Acts xvi. 15, 33, "'And when she was
baptized, and her household," etc. "And he took them
the same hour of the night, and washed their stripes, and
was baptized, he and all his, straitway." And if infants
are not named, so neither are any of age, born of Chris-
tian parents.
Q. 13. But many trust to their infant-baptism, as to
their regeneration, and so much mischief is done?
A. They do so 5 yet the duty is not therefore to be ne-
glected. The preaching of Christ is to some a stumbling-
block; yet, notwithstanding. Christ must be preached.
Q. 14. But many baptized infants apostatize?
A. And so do many baptized at age too. Duties are
not to be measured by events.
OF THE lord's SUPPER.
Quest. XCVI. What is the Lord's supper?
Ans. The Lord's supper is a sacrament, wherein,
204 An exposition op
by giving and receiving bread and wine, according to
Christ's appointment, his death is showed forth, and
the worthy receivers are, not after a corporal and
carnal manner, but by faith, made partakers of his
body and blood, with all his benefits, to their spiri-
tual nourishment, and growth in grace.
Q. 1. By whose authority is the Lord's supper insti-
tuted and appointed 1
A. By the sovereign authority of Christ, the King of
the church, and not by the pleasure of man. 1 Cor. xi.
23, '-For I have received of the Lord, that which also I
delivered unto you; that the Lord Jesus, the same night
in which he was betrayed, took bread."
Q. 2. Of what parts does this sacrament consist?
A. It consists of two parts; one earthly and visible, to
wit, bread and wine; the other spiritual and invisible,
the body and blood of Christ. 1 Cor.x. 16, "The cup of
blessing which we bless, is it not the communion of the
blood of Christ] The bread which we break, is it not
the communion of the body of Christ]"
Q. 3. How do these earthly and heavenly things be-
come a sacrament]
A. By the word of institution, and blessing coming
from Christ upon them. 1 Cor. xi. 23 — 25, " For I have
received of the Lord, that which also I delivered unto
you; that the Lord Jesus, the same night in which he was
betrayed, took bread. And when he had given thanks,
he brake it, and said, Take, eat, this is my body which
is broken for you: this do in remembrance of me. After
,the same manner also he took the cup, when he had
supped, saying. This cup is the New Testament in ray
blood; this do ye, as oft as ye drink it, in remembrance
of me."
Q. 4. When did Christ ordain and institute this sacra-
ment]
A. He instituted it in the same night he was betrayed
1 Cor. xi. 33, " The Lord Jesus, the same night in which
he was betrayed, took bread." It could not be sooner,
because the passover must be first celebrated ; and, by the
institution of this, abrogated : nor later; for soon after he
was apprehended.
Q. 5. What does the time of its institution teach us?
THE assembly's CATECHISM. 205
A. It teaches us, how great Christ's care and love to
his people is, that he makes in his ordinance such pro-
vision for our comfort, though he knew his own bitter
agony was just at hand.
Q. 6. What is the general use and end of this sacra-
ment]
A. It is to confirm, seal, and ratify the new covenant
to believers. 1 Cor. xi. 35, " This cup is the new testa-
ment in my blood : this do ye, as oft as ye drink it, in re-
membrance of me."
Q. 7. What are the particular ends and uses of if?
A. The first particular end and use of it, is, to bring
Christ and his sufferings afresh to our remembrance, 1
Cor. xi. 25, "This do in remembrance of me."
Q. 8. What kind of remembrance of Christ is here in-
tended?
A. Not a mere speculative, but an affectionate heart-
melting remembrance of him; like that of Peter. Matt.
xxvi. 75, "And Peter remembered the words of Jesus,
which said unto him, Before the cock shall crow, thou
shalt deny me thrice. And he went out, and wept bit-
terly." Or of Joseph. Gen. xliii. 29, 30, "And Joseph
made haste, for his bowels did yearn upon his brother:
and he sought where to weep, and he entered into his
chamber, and wept there."
Q. 9. W^hat does this end of the sacrament imply?
A. It implies this; that the best of God's people are
too apt to forget Christ, and what he has endured and
suffered for them.
Q. 10. What else does it imply?
A. It implies this; that none but those that have the
saving knowledge of Christ, and have had former ac-
quaintance with Christ, are fit for this ordinance; for no
man can remember what he never knew. 1 Cor. xi. 28,
" But let a man examine himself, and so let him eat of
that bread, and drink of that cup.'"
Q. 11. What is the second particular use and end of
this sacrament?
A. It is to represent Christ to believers, as an apt sign
of him, and of his death; and that both memorativCj sig-
nificative, and instructive.
Q. 12. How is it a memorative sign of Christ?
A. It brings Christ to our remembrance^ as his death
18
206 AN EXPOSITION OF
and bitter sufferings are thefrein represented to us, by
the breaking of bread, and pouring fortli of v/ine. 1 Cor.
xi. 26j " For as often as ye eat this bread, and drink this
cup, ye do show the Lord's death till he come."
Q. 13. How is it a significative ordinance?
A. It is a significative ordinance, not only as it repre-
sents Christ's sufferings, but the believer's union with
him as the head, and with each other as members of his
body. 1 Cor. x. 16, 17, "The cup of blessing which we
bless, is 't not the communion of the blood of Christ?
The bread which we break, is it not the communion of
the body of Christ? For we being many, are one bread^
and one body," etc.
Q. 14. In what respect is it an instructive sign?
A. It is an instructive sign in divers respects; namely,
first, as it teaches us, that Christ is the only nutritive
bread, by which our souls live. John vi. 51, "I am the
living bread, which came down from heaven : if any man
eat of this bread, he shall live for ever, and the bread that
I will give is my flesh, which I will give for the life of
the world." And, secondly. As it instructs us, that the
new testament is now in its full force, by the death of
Christ the testator. Heb. ix. 16, 17, ^'For where a tes-
tament is, there must also of necessity be the death of
the testator. For a testament is of force after men are
dead ; otherwise it is of no force at all, whilst the testator
liveth."
Thus much of the Author, nature, and ends of the Lord^s
supper.
OF THE ELEMENTS, ACTIONS, AND SUBJECT OF IT.
Q. 1. Are not bread and wine too small and common
things, to represent the body and blood of Christ?
A. Though a bit of bread, and a drink of wine, be
things of small value in themselves- yet they are great
in respect of their use and end. A pennyworth of wax
is a small thing in itself, but being applied to the label
of a deed, may be advanced to the worth of thousands of
pounds, as it receives the seal to a great inheritance.
Q. 2. Is not the bread in the sacrament turned into the
very body of Christ itself, by transubstantiation?
A. No, it is not; but the elements retain still their
own proper nature of bread and wine, after the words of
207
consecration: and are so called. 1 Cor. xi. 26, "For as
often as ye eat this bread/' etc. Matt. xxvi. 29^ "But
I say unto you, I will not henceforth drink of this fruit
of the vine, until that day when I drink it new with you
in ray Father's kingdom.'^
Q. 3. What is the first argument, by which protestants
confute the popish doctrine of transubstantiation?
A. The first argument against it, is taken from the end
of the sacrament; which is. to bring Christ's body and
blood to our remembrance. 1 Cor. xi. 25, "This do in
remembrance of me."' Now signs are for remembrance,
of things absent, not present.
Q. 4. What is the second argument?
A. Because the language in which our Saviour spake,
had no other form of expression ; there being no other
word for signify, but is instead thereof, as is manifest in
both testaments. Gen. xli. 27, "And the seven ill-favoured
kine, that came up after them, are seven years of famine.'*
Rev. i. 20, "The seven stars, are the angels of the seven
churches : and the seven candlesticks which thou sawest,
are the seven churches."
Q. 5. What is the third argument against transubstan-
tiation]
A. The manifold gross absurdities, that naturally and
necessarily follow on this doctrine, show the falseness
of it, and that it is justly rejected and abhorred by all
sound Christians.
Q. 6. What is the first absurdity that follows itl
A. This doctrine allows that to a silly priest, which is
not to be allowed to all the angels in heaven. It allows
him power to make his maker, and eat his God ; and in
justifying this by the omnipotency of God, they say no
more, than what a Turk may say to justify the most ri-
diculous fooleries of the Koran.
Q. 7. What is the second absurdity of transubstantia-
tion?
A. The second absurdity is this, that it denies the truth
of the testimony given by the senses of all men, that it
is real bread, and real wine, after consecration, and not
flesh and blood. And if the testimony of sense be not
certain, then the being of God cannot be proved by the
things that are made; contrary to Rom. i. 20, " For the
invisible things of him, from the creation of the worldj
208 AN EXPOSITION OP
are clearly seen, beinor understood by the things that are
made, even his eternal power and Godhead,'' etc. Nor
the truth of Christ's resurrection, by seeing- and feeling;
contrary to Luke xxiv. 39, " Behold my hands and my
feet, that it is I myself; handle me and see,'' etc.
Q. 8. What is the third absurdity of transubstantia-
tion]
A. The third absurdity is this, that in affirming the
, properties of bread and wine to remain, and their sub-
stance to vanish ; they affirm, that there is length, breadth,
thickness, moisture, and sweetness; and yet nothing long,
broad, thick, moist, or sweet; which is a perfect contra-
diction.
Q. 9. What is the fourth absurdity of transuhstantia-
tionl
A. It implies, that the entire living body of Christ sat
at the table, and at the same time was dead, and in the
disciples' mouths and stomachs in the first sacrament
and that in all after-sacraments it is wholly in heaven, ana
wholly in as many thousand places in the world, as there
are sacraments administered.
Q. 10. What does the breaking of this bread, and pour-
ing out of wine in the sacrament signify]
A. It signifies the violent painful death, and bitter suf-
ferings of Christ for us. 1 Cor. xi. 26, " For as often as
ye eat this bread, and drink this cup, ye do show the
Lord's death till he come."
Q. 11. What does the giving and taking of the sacra-
mental bread and wine signify?
A. These actions signify God's exhibiting, and the
believers' applying of Christ, and all his benefits, to their
souls.
Q. 12. Who are fit subjects to receive the Lord's sup-
per]
A. None that are grossly ignorant, scandalous, or un-
believers, for such cannot examine themselves, as the
word requires. 1 Cor. xi. 28, " But let a man examine
himself, and so let him eat of that bread, and drink of
• that cup." But do eat and drink judgment to themselves.
1 Cor. xi. 29, '• For he that eateth and drinketh unwor-
thily, eateth and drinketh damnation to himself, not dis-
cerning the Lord's body."
Q. 13. Are morally honest and sober persons qualified
for this sacrament?
THE assembly's CATECHISM. 209
A. No; civility and morality do not qualify persons;
they are not the wedding-garment, but regenerating grace
and faith in the smallest measure does. Matt. xxii. 12,
'•'And he saith unto him, Friend, how camest thou in
hither, not having a wedding-garment]" etc. 1 Cor. x.
16, 17, "The cup of blessing which we bless, is it not
the communion of the blood of Christ? The bread
which we break, is it not the communion of the body
of Christ] For we being many, are one bread, and one
body; for we are all partakers of that one bread."
OF THE DUTIES OF COMMUNICANTS.
Quest. XCVII. What is required to the worthy
receiving the Lord's supper?
Ans. It is required of them that would worthily
partake of the Lord's supper, that they examine
themselves of their knowledge to discern the Lord's
body, of their faith to feed upon him, of their repent-
ance, love, and new obedience; lest, coming un-
worthily, they eat and drink judgment to them-
selves.
Q. 1. What are the duties of worthy receivers]
A. There are three sorts of duties incumbent on them;
some antecedent to it, some concomitant of it, and some
subsequent to it.
Q. 2. What are the antecedent duties to it?
A. They are two: first, Examination of their graces.
1 Cor. xi. 28, 29, " But let a man examine himself, and
so let him eat of that bread, and drink of that cup. For
he thateateth and drinketh unworthily, eateth and drink-
eth damnation to himself, not discerning the Lord's body."
And preparation of their souls. 1 Cor. v. 8, "Therefore
let us keep the feast, not with old leaven, neither with
the leaven of malice and wickedness, but with the unlea-
vened bread of sincerity and truth."
Q. 3. What is the first grace to be tried?
A. Our saving knowledge of God in Christ, without
which we cannot discern the Lord's body. 1 Cor. xi. 29,
"For he that eateth and drinketh unworthily, eateth and
drinketh damnation to himself, not discerning the Lord's
body."
18*
210 AN EXPOSITION OP
Q. 4. What are we to inquire of, touching our know-
ledge of God in Christ?
A. We are to examine whether it be competent for
quantity, and savingly operative and influential on the
heart and life, for quality. Hos. iv. 6, '• My people are
destroyed- for lack of knowledge," etc. 1 Cor. xiii. 1,
"Though I speak with the tongues of men, and of angels,
and have not charity, I am became as a sounding brass,
or tinklinsf cymbal."
Q. 5. When is knowledge competent, and influential?
A. When we truly understand, by the teachings of the
Father, the sin and misery of the fall, the nature and
necessity of Christ, and, under these convictions, come
to him in the way of faith. John vi. 45, " Every man
therefore that hath heard, and hath learned of the Father,
Cometh unto me." And subject ourselves to him in sin-
cere obedience. Matt, xi, 28, 29, " Come unto me, all ye
that labour and are heavy laden, and 1 will give you
rest. Take my yoke upon you, and learn of me, for I
am meek and lowly in heart; and ye shall find rest unto
your souls."
Q. 6. What are we to examine ourselves about, besides
knowledge]
A. We are obliged to examine ourselves about our
faith, whether we have it in any saving degree. 2 Cor.
xiii. 5, '• Examine yourselves, whether ye be in the faith:
prove yourselves," etc. For without faith we cannot
please God. Heb. xi. 6, " But without faith it is impos-
sible to please God," etc. Nor enjoy spiritual commu-
nion with Christ. Eph. iii. 17, "That Christ may dwell
in your hearts by faith ; that ye, being rooted and grounded
in love," etc.
Q. 7. What other grace must be examined, and sought
for?
A. We must examine our love to Christ, and all that
are his- because no gifts signify any thing without love.
1 Cor. xiii. 2, '-And though I have the gift of prophecy,
and understand all mysteries, and all knowledge; and
though I have all faith, so that 1 could remove moun-
tains, and have not charity, 1 am nothing."
Q. 8. What else must worthy receivers examine them-
selves about?
A. The sincerity of their hearts, evidenced by their
THE assembly's CATECHISM. 211
obedience; without which, they cannot worthily approach
the table. 1 Cor. v. 8, "Therefore let us keep the feast,
not with old leaven, neither with the leaven of malice
and wickedness, but with the unleavened bread of since-
rity and truth."
Q. 9, But if, upon examination, we are in doubts about
our faith and sincerity, must we forbear 1
A. If our doubts arise from the weakness, and not the
total want of grace, such doubts should not hinder us.
Rom.xiv. 1, " Him that is weak in the faith, receive you,''
etc.
Q. 10. What is the danger of coming to the Lord's
table without these graces]
A. The danger is exceedingly great both to soul and
body. First, To the soul. 1 Cor. xi. 29, '-For he that
eateth and drinketh unworthily, eateth and drinketh
damnation to himself," etc. And to the body. 1 Cor. xi.
30, " For this cause many are weak and sickly among
you, and many sleep."
Q. 11. What are the duties of worthy receivers at the
Lord's table]
A. Their duties at the table, are to discern Christ by
the eye of faith, under those signs of his body and blood.
1 Cor. xi. 29, " For he that eateth and drinketh unwor-
thily, eateth and drinketh damnation to himself, not dis-
cerning the Lord's body." On the discovery of him, to
mourn bitterly for sin. Zech. xii. 10, ''And they shall
look upon me whom they have pierced* and they shall
mourn for him, as one mourneth for his only son, and
shall be in bitterness for him, as one that is in bitterness
for his first-born." And to excite all their graces into
vigorous acts, for the applying Christ to themselves.
Cant. iv. 16, "Awake, O north-wind, and come, thou
south; blow upon my garden, that the spices thereof may
flow out," etc.
Q. 12. What is the duty of worthy receivers, after the
sacrament]
A. Their duty is, heartily to bless God for Christ, and
the benefits of his blood. Matt. xxvi. 30, *''And when he
had sung a hymn, they went out into the mount of
Olives.'- To double their care and watchfulness against
sin. Eph. iv. 30, "And grieve not the Holy Spirit, whereby
ye are sealed to the day of redemption." And to grow
212 AN EXPOSITION OF
more fruitful in all spiritual obedience. Col. i. 10, "That
ye might walk worthy of the Lordj unto all pleasingj
being fruitful in every good work^ and increasing in the
knowledge of God."
Q. 13. What is the first inference hencel
A. That the abuse and profanation of this ordinance,
either by coming to it for carnal ends, or being forced
upon it by fear of sufferings, or approaching to it without
due qualifications, is a dreadful sin, which God will
terribly avenge. Mat^. xxii. 11, 1'2, 13, "And when the
king came in to see the guests, he saw there a man that
had not on a wedding-garment. And he saith unto him,
Friend, how earnest thou in hither, not having on a wed-
ding-garment] And he was speechless. Then said the
king unto the servants. Bind him hand and foot, and
take him away, and cast him into outer darkness: there
shall be weeping, and gnashing of teeth."
Q. 14. What is the second inference hence?
A. That great and manifold are the blessings and ad-
vantages which Christians duly prepared may reap by
this ordinance.
OF PRAYER.
Quest. XCVIII. What is prayer?
Ans. Prayer is an offering up of our desires unto
Ood, for things agreeable to his will, in the name of
Christ, with confession of our sins, and thankful ac-
knowledgment of his mercies.
Q. 1. Who is the proper and only object of prayer?
A. God only is the proper object of prayer; it is a part
of his natural worship, therefore it is peculiarly his ho-
nour and prerogative, and none else can hear and answer
it, but God. Psalm Ixv. 2, " O thou that hearest prayer,
unto thee shall all flesh come."
Q, 2. Through whom, or in whose name, are our pray-
ers to be directed to God?
A, Our prayers are to be directed to God only through
Christ, and in his name; and not by the mediation of an-
gels, or saints. Col. ii. 18, "Let no man beguile you of
your reward, in a voluntary humility, and worshipping of
angels." For the merit and satisfaction of Christ alone,
give success and acceptance to our prayers. Rev. viii. 4,
213
*'And another angel came, and stood at the altar, having
a golden censer- and there was given unto him much in-
cense, that he should offer it with the prayers of all the
saints, upon the golden altar, which was before the
throne. And the smoke of the incense, which came
with the prayers of the saints, ascended before God, out
of the angel's hand.-' 1 Tim. ii. 5, '• For there is one God,
and one mediator between God and men, the man Christ
Jesus."
Q. 3. What is the first property, or quality of accept-
able prayer]
A. No prayer can be acceptable to God, except the
matter of it be agreeable to his will. Jam. iv. 3, " Ye
ask and receive not, because ye ask amiss, that ye may
consume it upon your lusts." 1 John v. 14, 15, ''And
this is the confidence that we have in him, that if we
ask any thing according to his will, he heareth us. And
if we know that he hear us whatsoever we ask, we Tinovy
that we have the petitions that we desired of him."
Q. 4. Is it enough to make prayer acceptable, that the
matter is agreeable to God's will?
A. No, it is not; for the manner, as well as the matter,
must be so too. Psalm Ixvi. 18, " If 1 regard iniquity in
my heart, the Lord will not hear me."
Q. 5. What is the first qualification of an acceptable
prayer, respecting the manner of it?
A. That it be sincere, and flowing from the heart of a
regenerate person. Prov. xv. 29, "The Lord is far from
the wicked; but he heareth the prayer of the righteous."
Jer. xxix. 13, '-'And ye shall seek me, and find me, when
ye shall search for me with all your heart."
Q. 6. What is the second qualification of prayer, re-
specting the manner? il
A. It must be performed in the heart of a child of God,
by the Spirit of adoption. Gal. iv. 6, "And because ye are
sons, God hath sent forth the Spirit of his Son into your
hearts, crying, Abba, Father.'" Rom. viii. 26, " Likewise
the Spirit also helpeth our infirmities: for we know not
what we should pray for as we ought; but the Spirit it-
self maketh intercession for 'us, with groanings which
cannot be uttered."
Q. 7. What is the third qualification of an acceptable
prayer, respecting the manner?
214 AN EXPOSITION OF
A. It must be fervent and importunate, not cold and
formal. Jam. v. 16, "The effectual fervent prayer of a
righteous man availeth much." Matt. vii. 7. "Ask, and
it shall be given yon: seek, and ye shall find; knock,
and it shall be opened unto you."
Q. 8. Wherein does true importunity with God in
prayer consist?
A. Not in the multitude of words. Matt. vi. 7, "But
when ye pray, use not vain repetitions, as the heathen
do: for they think Ihey shall be heard for their much
speaking." But in a holy earnestness of spirit to be
heard. Psalm cxliii. 7, '"' Hear me speedily, O Lord, my
spirit faileth; hide not thy face from me, lest I be like
unto them that go down into the pit." A prudent choice
of prevalent arguments. Job xxiii. 4, "I would ordei my
cause before him, and fill my mouth with arguments." And
a resolute persistance in our requests, till they be granted.
Isa. Ixii. 7, "And give him no rest, till he establish, and
till he make Jerusalem a praise in the earth."
Q. 9. Do not prayers thus qualified sometimes mis-
carry?
A. God may delay and suspend the answer of them
for a time. Psalm xxii. 2, " O my God, I cry in the day-
time, but thou hearest not," etc. But sooner or later God
will always answer them, either in the very thing we
ask, 1 John v. 15, " We know that we have the petitions
that we desired of him;" or in that which is equivalent,
or better. Gen. xvii. 18, 19, "And Abraham said unto
God, O that Ishmael might live before thee. And God
said, Sarah thy wife shall bear thee a son indeed, and
thou shalt call his name Isaac; and I will establish my
-covenant with him for an everlasting covenant, and with
h^ seed after him."
Q. 10. Is there no prayer but what is stated and fixed 1
A. Yes, there is sudden occasional prayer, which we
call ejaculatory. Such was Jacob's. Gen. xlix. 18, "I
have waited for thy salvation, O Lord." And this is ex-
ceedingly useful, to maintain constant communion with
God, and keep the heart in a spiritual frame.
Q. 11. Is all stated and fixed prayer public in the con-
gregation, or church?
A. No; stated prayer ought to be in our families, with
those under our charge; and in our closets, between God
THE assembly's CATECHISM. 215
and us alone. Josh. xxiv. 16, "But as for me, and ray
house, we will serve the Lord."' And Matt, vi.6, "But
when thou prayest, enter into thy closet; and when thou
hast shut thy door, pray to thy Father which is in secret;
and thy Father, which seeth in secret, shall reward thee
openly."
Q. 12. What infer you hence?
A. To abstain from prayer is not only a great sin, but
an ill sign of a graceless heart. .Tob xv. 4, "Yea, thou
castest off fear, and restrainest prayer before God." And
that which entails a judgment and curse upon men, and
their families. Jer. x. 25, " Pour out thy fury upon the
heathen that know thee not, and upon the families that
call not upon thy name."
Q. 13. What is the second inference from the ordinance
of prayer]
A. That the true reason why we enjoy not the mercies
we pray for, is not because God is unwilling to grant
mercies, but because we either neglect prayer or mis-
carry in the manner of prayer. Jam. iv. 2, 3, " Ye lust,
and have not; ye kill, and desire to have, and cannot ob-
tain: ye fight and war, yet ye have not, because ye ask
not: ye ask, and receive not, because ye ask amiss, that
ye may consume it upon your lusts."
OF DIRECTION IN PRAYER.
Quest. XCIX. What rule has God given for our
direction in prayer?
Ans. The whole word of God is of use to direct
us in prayer, but the special rule of direction is that
form of prayer, which Christ taught his disciples,
commonly called, The Lord's prayer.
Q. 1. Do men need directions, rules, and helps in
prayer 1
A. They do greatly need them; for in, and of our-
selves we know not what to pray for as we ought.
Rom. viii. 26, "Likewise the Spirit also helpeth our
infirmities; for we know not what we should pray for
as we ought," etc. Nor how to pray in a right man-
ner, and for right ends; and a mistake in either frus-
trates our prayer. Jam. iv. 3, "Ye ask and receive not,
because ye ask amiss, that ye may consume it upon your
Justs."
216 AN EXPOSITION OF
Q. 2. When do men mistake in the matter of their
prayer]
A. They mistake in the matter of prayer, when they
ask of God things that are not lawful, good and agreea-
ble to his will. So the disciples were ready to do, in
calling for fire from heaven on the Samaritans. Luke ix.
54, 55, "And when his disciples, James and John, saw
this, they said. Lord, wilt thou that we command fire to
come down from heaven, and consume them, even as
Elias did] But he turned and rebuked them, and said,
Ye know not what manner of spirit ye are of."
Q. 3. When do men mistake in the manner of prayer]
A. They mistake in the manner, when they ask mer-
cies of God for carnal ends, to satisfy their lusts. James
iv. 3, " Ye ask and receive not, because ye ask amiss,
that ye may consume it upon your lusts." Or in a drowsy
and careless manner. Isa. Ixiv. 7, "And there is none that
calleth upon thy name, that stirreth up himself to take
hold of thee," etc.
Q. 4. What helps has God afforded us to furnish us for
prayer, both in respect of the matter and manner]
A. The scriptures abundantly furnish us with all sorts
of helps and directions for the matter of prayer. It di-
rects us, both in confession of sins, original and actual.
Psalm li. 4, 5, " Behold I was shapen in iniquity, and
in sin did my mother conceive me. Against thee, thee
only have I sinned, and done this evil in thy sight," etc.
Petition and thanksgiving. Phil. iv. 6, " Be careful for
nothing, but in every thing, by prayer and supplication,
with thanksgiving, let your requests be made known unto
God."
Q. 5. Does it aiiord us any help, or direction, as to the
manner of prayer also]
A. Yes, it does; and that both as to, first. Our sincerity
in prayer! Heb. x. 22, "Let us draw near with a true
heart, in full assurance of faith; having our hearts sprin-
kled from an evil conscience, and our bodies washed
with pure water." Secondly, As to our humility in prayer.
Psalm X. 17, "Lord, thou hast heard the desire of the
humble; thou wilt prepare their heart, thou wilt cause
thine ear to hear." Thirdly, As to our faith in prayer.
Jam. i. 6, " But let him ask in faith, nothing wavering,"
etc. Fourthly, As to our fervency in prayer. Jam. v. 16,
THE assembly's CATECHISM. 217
«•' The effectual fervent prayer of a righteous man availeth
much." . re • *
Q. 6. Are these external rules and directions suthcient
in themselves to enable us to pray acceptably?
A. In respect of external direction they are sufficient,
and we need no other outward rules than what the scrip-
tures furnish: but besides these, the internal helps and
assistances of the Spirit are necessary to the offering up
acceptable prayer. Rom. viii. 26, "Likewise the Spirit
also helpeth our infirmities; for we know not what we
should pray for as we ought; but the Spirit itself maketh
intercession for us," etc.
Q. 7. But does the scripture only furnish us with ge-
neral rules of direction for prayer?
A. No, it furnishes us also with an excellent pattern
and example of prayer, composed by Christ for our di-
rection. Matt. vi. 9, "After this manner therefore pray ye:
Our Father, which art in heaven," etc.
Q. 8. Are Christians tied by a necessity to use that
form of words? or was it only intended for a directory to
them? , , . •
A. That form of words may be lawfully used, but it is
plain its intention was to regulate our petitions by it: and
therefore they that use it in spells and charms, as the pa-
pists, or those that think nothing is prayer, but that form
of words, abuse Christ's intention in it.
Q. 9. How does it appear, it was not Christ's inten-
tion strictly to bind us to that very form of words in our
prayer? .
A. Divines give us these reasons against it, first, lie-
cause this prayer is differently expressed by the evange-
lists. Matt. vi. 11, 12, "Thy kingdom come, thy will be
done in earth as it is in heaven; and forgive us our debts^
as we forgive our debtors.'- And Luke xi. 3, 4, " Give
us day by day our daily bread, and forgive us our sins;
for we also forgive every one that is indebted to us; and
lead us not inlo temptation, but deliver us from evil."
Secondly, Christ and his apostles did not always use
this form of words afterwards; as appears by his prayer
at Lazarus's grave, John xi., and that for his disciples,
John xvii. Thirdly, Because these words, Matt. vi. 9,
''After this manner," etc., plainly show its use as intended
for a directory to us.
19
S18 AN EXPOSITION OP
Q. 10. What is the first inference hencel
A. Hence we learn the fulness and completeness of the
scriptares, not only for the guiding and settling of qui
faith in thmus that are to be believed, but also of our
whole practice in every duty we are to perform.
Q. 11. What is the second inference hence]
A. Hence we are informed how necessary it is to ac-
quaint ourselves with the mind of God, revealed in his
word, that we may guide ourselves in prayer, both for
matter and manner thereby, and not utter to God words
without knowledge.
Q. 12. What is the last inference hence]
A. That those who neglect all prayer, and those that
satisfy themselves with a form of prayer, which they
atter without knowledge or affection, do greatly sin
against God: and that it is the duty of all Christians,
from a sense of their own sins, wants and mercies, to be
aften with God in prayer, guiding themselves in that
spiritual duty by such inward and outward helps as his
word and Spirit are able to furnish them.
OF THE PREFACE TO THE LORD's PRAYER.
Quest. C. What does the preface of the Lord's
prayer teach us ?
Ans. The preface of the Lord's prayer, which is,
(Our Father which art in heaven,) teaches us to draw
near to God, with all holy reverence and confidence,
as children to a father, able and ready to help us, and
that we should pray with and for others.
Q. 1. What does the word "■ Father" import in this pre-
face]
A. It imports the spirit of adoption to be the principle
of all acceptable prayers. Gal. iv. 6, "And because ye
are sons, God hath sent forth the Spirit of his Son into
your hearts, crying, Abba, Father."
Q. 2. What is the first benefit or help we have in
prayer from the Spirit of adoption]
A. He excites our spirits to seek God in prayer. Ps.
xxvii. 8, " When thou saidst, Seek ye my face; my heart
said unto thee. Thy face, Lord, will I seek."
Q. 3. What is the second assistance he gives us in
prayer 1
219
A. He indites and sugg^ests suitable and af*ceptable
matter to us in prayer. Rom. viii. 26, " Likewise the
Spirit also helpeth our infirmities; for we know not what
we should pray for as we ought: but the Spirit iiself
maketh intercession for us," etc.
Q. 4. What is the third benefit we have by him in
prayer?
A. He fills our souls with spiritual and holy affections
in prayer, and helps us to act his graces in our duties.
Rom. viii. 26, " Likewise the Spirit also helpeth our in-
firmities; for we know what we should pray for as we
ought: but the Spirit itself maketh intercession for us
with groanings, which cannot be uttered."'
Q. 5. What else does this word " Father" import"?
A. It imports that holy confidence with which believers
may and ought to draw near to God, as children to a fa-
ther. Kph. iii. 12, "In whom we have boldness and ac-
cess, with confidence by the faith of him."
Q. 6. Does it only signify our relation and confidence!
A. No; it also signifies the reverential fear of God,
which ought at all times to be on our hearts, especially
in prayerr Mai. i. 6, "A son honoureth his father, and a
servant his master: if then 1 be a father, where is my
honour? And if I be a master, where is my fearl''
Q. 7. What is further imported in this word " Fa-
ther?"
A. It imports God's willingness and readiness to grant
the best mercies to his people, who seek them duly at
his hand. Matt. vii. 11, "If ye then, being evil, know
how to give good gifts unto your children, how much
more shall your Fathet which is in heaven give good
things to them that ask hi ml
Q. 8. Why is he here called our Father?
A. To signify to us, that it is not only our duty to pray
secretly by and for ourselves, but also with and for others.
Eph. vi. 18, " Praying always with all prayer and sup-
plication in the Spirit, and watching thereunto with all
■ perseverance, and supplication for all saints."
• Q. 9. Why is God said here to be in heaven?
A. It is to intimate his sovereign power and dominion
over all, as a ground-work of faith in prayer.
Q. 10. What else does it import?
A. The great distance between God and us, which
220 AN EXPOSITION OP
should fill our hearts with a holy awe of him. Eccl. v. 2,
'- God is in heaven, and thou upon earth; therefore let thy
words be few."
Q. 11. What is the first inference hence]
A. It shows us what a sad case all those are in, that
have no special interest in God as a Father.
Q. 12. What is the second inference]
A. It shows us what a glorious privilege the Lord
Jesus Christ has purchased for, and settled on, his peo-
ple. Heb. iv. 15, 16, '^ For we have not a high priest
which cannot be touched with the feeling of our infirmi-
ties; but was in all points tempted like as we are, yet
without sin. Let us therefore come boldly unto the throne
of grace, that we may obtain mercy, and find grace to help
in time of need."
Q. 13. What is the last inference hence]
A. That seeing believers have a Father in heaven, they
should never fear want while they live, nor be afraid
to die, since death brings them to heaven, their Father's
house.
OF SANCTIFYING GOD'S NAME.
Quest. CI. What do we pray for in the first peti-
tion?
Ans. In the fiirst petition, which is, (Hallowed be
thy name,) we pray, that God would enable us and
others to glorify him in all that whereby he maketh
himself known, and that he would dispose all things
to his own glory.
Q. 1. Is there any word full -enough, perfectly to ex-
press what God is]
A. No, his name is secret. Judges xiii. 18, "And the
angel of the Lord said unto him, Why askest thou thus
after my name, seeing it is secret]" A name which none
can tell. Prov. xxx. 4, " What is his name; and what
is his son's name, if thou canst tell]" A name above
every name. Phil. ii. 9, ''Wherefore God also hath
highly exalted him, and given him a name which is
above every name." But the name by which he more
especially manifests himself, is the name I AM. Exod.
iii. 14, "And God said unto Moses, I am that I am. And
he said, Thus shalt thou say unto the children of Israel,
I AM hath sent me unto you."
221
Q. 2. What does the name of God I AM signify to U8?
A. It signifies to us, first, the reality of his being, in
opposition to idols, which are but imaginary and fantastic
things. 1 Cor. viii. 4, " We know that an idol is nothing
in the world," etc. God is not only the m^t perfect
being, but the cause of all other beings.
Q. 3. What else does this name, I AM signify]
A. It signifies both the perfection and eternity of God's
being. 1 AM implies, he has not that now which he
had not formerly; and that he shall not afterwards have
what he hath not now: and that there is neither begin-
ning, end, nor succession with God, whose name is 1 AM.
Q. 4. But what are we here to understand by the name
of God?
A. All those things are here intended, by which he
manifests himself to the creature; as his word, works,
and ordinances, but especially his glorious attributes.
Exod. xxxiv. 5, 6, ''The Lord, the Lord God, merciful
and gracious, long-suffering, and abundant in goodness
and truth."
Q. 5. What is it to hallow or sanctify his name?
A. Not to infuse any holiness into him, which he had
not before; so he sanctifies us: But to manifest and ac-
knowledge the holiness of God. Isa. xxix. 23, ''But
when he seeth his children, the work of my hands in the
midst of him, they shall sanctify my name, and sanctify
the holy One of Jacob, and shall fear the God of Israel."
Q. 6. Why is the word hallowed or sanctified used
rather than glorified]
A. Because his holiness is the beauty and lustre of his
other attributes. His greatness appears in his holiness.
Isa. xii. 6, '' Great is the holy One of Israel in the midst
of thee." So does his power. Luke i. 49, "For he that
is mighty hath done to me great things, and holy is his
name." And therefore his holiness is that attribute
which angels single out especially to celebrate. Isa. vi. 3,
'•'And one cried unto another, and said, Holy, holy, holy
is the Lord of hosts," etc. And so do men also, as it is
the cause why they should glorify him. Exod. xv. 11,
^- Who is like thee, glorious in holiness?" etc.
Q. 7. What is the first thing we are to intend in this
petition?
A. We should desire, that God would so dispose and
19*
222 AN EXPOSITION OF
order all things in the world, as may best promote and
advance the glory of his name; on which account we
may pray for the defeat of God's enemies. Psal. Ixxxiii.
16, 17, 18, "Fill their faces with shame; that they may
seek thy name, 0 Lord. Let them be confounded and
troubled Tor ever: yea, let them be put to shame, and
perish : that men may know, that thou, whose name
alone is Jehovah, art the most high over all the earth."
And the deliverance of his church and people. Psal.
Ixxix. 9, "Help us, O God of our salvation, for the
glory of thy name; and deliver us, and purge away our
sins for thy name's sake."
Q. 8. What is the second thing we are to intend in hi
A. That God would fit us for, and use us in the most
serviceable capacity for the glorifying of his name.
Psalm Ivii. 1, 2, 3, "God be merciful to us, and bless
us, and cause his face to shine upon us; that thy way
may be known upon earth, thy saving health among all
nations. Let the people praise thee, O God, let all the
people praise thee."
Q. 9. What is the third thing intended in this petition?
A. That God may not only glorify his own name, and
use us to glorify it, but that it should be our endeavour
and joy to have it glorified by others all the world over.
Psalm cxlv. 4, 5, 6, "One generation shall praise thy
works to another, and shall declare thy mighty acts. I
will speak of the glorious honour of thy majesty, and of
thy wondrous works. And men shall speak of the might
of thy terrible acts; and 1 will declare thy greatness."
Q. 10. Why must our hearts be so intently set upon
the sanetification of God's name?
A. Because this is the ultimate end of our own, and
every other being. Rom. xi. 36, " For of him, and through
him, and to him, are all things; to whom be glory foi
ever: amen." And the particular end of God in our ef-
fectual calling. 1 Pet. ii. 9, " But ye are a chosen gene-
ration, a royal priesthood, a holy nation, a peculiar peo-
ple, that ye should show forth the praises of him, who
hath called you out of darkness into his marvellous light."
Q. 11. What is the first inference hence?
A. That the dishonour of God's name must needs b©
a cutting affliction to a gracious soul. Psal. xlii. 10, *L\s
with a sword in my bones my enemies reproach me,
'T'Kiio th/iiT etufr ^nUv main rop Where i's thy God]"
223
Q. 12. What is the second inference hencel
A. That it is a dreadful infatuation and spiritual judg-
ment upon those men who think they glorify God in doing
those things which his soul hateth. Isa. Ixvi. 5, '• Hear
the word of the Lord, ye that tremble at his word : your
brethren that hated you, that cast you out for my name's
sake, said, Let the Lord be glorified; bat he shall appear
to your joy, and they shall be ashamed." And, John
xvi. 2, "They shall put you out of the synagogues; yea,
the time cometh, that whosoever killeth you, will think
that he doth God service."
Q. 13. What is the third inference hence?
A. That it should be indifferent to a Christian into
what condition God puts him, so that he may be useful
to sanctify and exalt the name of God therein. Phil. i.
20, "As always, so now also, Christ shall be magnified
in my body, whether it be by life, or by death."
Q. 14. What is the last inference hence?
A. That it is a high and dreadful provocation of God,
to profane and abuse his worship, whereon his name is
called, and wherein it is to be sanctified. Lev. x. 1, 2, 3,
"And Nadab and Abihu, the sons of Aaron, took either
of them his censer, and put fire therein, and put incense
thereon, and offered strange fire before the Lord, which
he commanded them not. And there went out fire from
the Lord, and devoured them, and they died before the
Lord. Then Moses said unto Aaron, This is it that the
Lord spake, saying, 1 will be sanctified in them that
come nigh me,. and before all the people will I be glori-
fied."
OF god's kingdom.
Quest. CII. What do we pray for in the second
petition ?
Ans. In the second petition, which, is, (Thy king-
dom come,) we pray that Satan's kingdom may be
destroyed, and that the kingdom of grace may be
advanced, ourselves and others brought into it, and
kept in it, and that the kingdom of glory may be
hastened.
Q. 1. What is the first thing signified by the kingdom
of God here?
224 AN EXPOSITION OP
A. The gospel is here intended by the kinf '/om of God.
Matt. xiii. 47, "Again, the kingdom of h< -./en is like
unto a net that was cast into the sea, ani. gathered of
every kind."
Q. 2. What is signified by the coming eS'lAs kingdom
of God?
A. It signifies the removal of all impedi.Tients that
hinder its propagation in the world, f. Thes. iii. 1, -'Fi-
nally, brethren, pray for us, that the worn of the Lord
may have free course, and be glorihed^ even a« it is with
you."
Q. 3. Who, and what hinders t>,e pTopaga^sou of it?
A. Antichrist, that man of s'>,>, hividers it i»'.^lernally.
2 Thes. ii. 4, " Who opposeth ani.! cffiltelh hir^*iielf above
all that is called God, or that i's worshipped : so that he
as God sitteth in the temple of God, showing himself that
he is God." The devil and man's lusts internally. 1
Thes. ii. 18, " Wherefore we woiJd have come unto you
(even I Paul) once and a^'ijn, but Satan hindered."
Luke xix. 14, "But his ciiiz-cfiS hated him, and sent a
message after him, saying, Wc will not have this man
to reign over us."
Q. 4. What then is the desiro of all good men, with
respect to the coming of the gospel kingdom?
A. That all nations m?^y be brought to Christ by the
preaching of it, and so Christ's kingdom be greatly ex-
alted and enlarged. Isa. ii. 2, " And it shall come to
pass in the last days, th^t the mountain of the Lord's
house shall be established in the top of .the mountains,
and shall be exalted above the hills; and all nations shall
flow unto it.'^
Q. 5. What is the second thing here meant by the
kingdom of God ?
A. It signifies and intends the work of saving grace
wrought in men's souls. Luke xvii. 21, "Behold the
kingdom of God is within you."
Q. 6. Why is this work of grace called the kingdom
of God 1
A. Because wherever saving grace comes, it subdues
the soul to Christ's sceptre. 2 Cor. x. 5, " Casting down
imaginations, and every high thing that exalteih itself
against the knowledge of God, and bringing into capti-
vity every thought to the obedience of Christ."
225
Q. 7. Wherein consists the kingdom of grace]
A. It consists not in external rites and observances,
but in righteousness, and peace, and joy in the Holy
Ghost. Rom. xiv. 17, ''For the kingdom of God is not
meat and drink, but righteousness, and peace, and jov in
the Holy Ghost.'^
Q. 8. What do we ask of God in this petition, with
respect to this kingdom of grace?
A. Herein we desire not only our own personal pro-
gressive sanctifieation, but the sanctification of others all
the world over. Acts xxvi. 29, "And Paul said, I would
to God that not only thou, but also all that hear me this
day, were both almost and altogether such as I am, ex-
cept these bonds."
Q. 9. What is the third thing here meant by the king-
dom of God?
A. By it is here meant the future state of glory and
blessedness. 1 Cor. xv. 50, "Now this I say, brethren,
that fiesh and blood cannot inherit the kingdom of God,"
etc.
Q. 1"0. Why is the heavenly state called the kingdom
of God?
A. This is called the kingdom of God, because in
that state God reigns over his people gloriously, there
being no rebellion in them in the least degree. Luke
XX. 36, "For they are equal unto the angels, and are
the children of God, being the children of the resurrec-
tion." And they reign with Christ. Rev. iii. 21, "To
him that overcometh, will I grant to sit with me in my
throne," etc.
Q. 11. What do we desire in prayer for the coming of
this kingdom?
A. We desire not only our preservation in our passage
to that state of glory. 1 Pet. v. 10, " But the God of all
grace, who has called us unto his eternal glory by Christ
Jesus, after that ye have suffered awhile, make you per-
fect, establish, strengthen, settle you." But the hasten-
ing of it to ourselves and others. Rev. xxii. 20, "Amen,
even so come. Lord Jesus."
Q. 12. What is the first instruction hence?
A. That the gospel is an invaluable mercy, as it is the
instrument of bringing us into Christ's gracious and glo-
rious kingdom. Acts xxvi. 18, "To open their eyes, and
226 AN EXPOSITION OP
>J
to turn them from darkness to light, and from the power
of Satan unto God, that they may receive forgiveness of
sins, and inheritance among them which are sanctified by
faith that is in me."
Q, 13. What is the second inference hence?
A. That many men really hate and oppose the very
thing they pray for.
Q. 14. What is the last inference hence?
A. That however firmly Satan's and Antichrist's king-
doms seem to be founded in thft world, they must and
shall fall before the daily prayers of the saints.
CONCERNING THE DOING OF GOD's WILL.
Quest. CIII. What do we pray for in the third
petition ?
Ans. In the third petition, which is, (Thy will be
dohe in earth as it is in heaven,) we pray, that God,
by his grace, would make us able and willing to know,
obey, and submit to his will in all things, as the an-
gels do ill heaven.
Q. 1. Is the will of God's decree here intended]
A. No; for that is in himself alone. 1 Cor. ii. II,
^•'The things of God knoweth no man, but the Spirit of
God.-'
Q. 2. What will then is here meant?
A. The will of his providence may be here meant. Ps.
cxxv. 6, "Whatsoever the Lord pleased, that did he in
heaven, and in earth, in the seas, and all deep places."
And, Ps. cxix. 89, "For ever, O Lord, thy word is set-
tled in heaven:" v. 91, "They continue this day accord-
ing'to thine ordinances; for all are thy servants."
Q. 3. How are we to understand the doing of this will
of providence in heaven?
A. First, As it is done by the sun, moon, and stars.
Ps. cxix. 89 "Thy word is settled in heaven:" ver. 91,
"They continue this day according to thine ordinances."
Ps. xix. 6, " His going forth is from the end of the hea-
ven, and his circuit unto the ends of it; and there is no-
thing hid from the heat thereof." Secondly, As it is done
by angels. Ps. civ. 4, " Who maketh his angels spirits;
his ministers a flaming fire." Heb. i. 14, "Are they not
THE assembly's CATECHISM. 227
t.
All miMistering spirits, sent forth to minister for them who
shall be heirs of salvation?^'
Q. 4. How do these perform the will of God's provi-
dence]
A First. The heavenly bodies do it evenly, constantly
and nnweariedly. Ps. civ. 19, " He appoinieth the moon
for seasons, the san knoweth his going down '" Secondly,
The angels do it speedily, voluntarily, cheerfully, and so
knowingly. Ps. ciii, 21, ''Ye ministers of his, that do
his pleasure."
Q. 5. Must we be agents in this providential will?
A. Yes, we must. Acts xiii. 36, " For David, after he
had served his generation by the will of God, fell on
sleep."
Q. 6. How must we do iti
A. By employing our abilities, faculties, and interests,
in the duties of our particular callings, and by moving
constantly, prudently, and vigorously in our own sphere,
and so imitate those in heaven.
Q. 7. Why do we pray that God's will of providence
may be done by us]
A. Because we are his creatures, and the most noble
instruments of the inferior world; and therefore we should
be willing to be acted by him, and active for him; and
because this will of providence is always just, good, and
true, and for his own glory. Ps. cxlv. 17, "The Lord is
righteous in all his ways, and holy in all his works."
Ps. cxix. 89, "For ever, 0 Lord, thy word is settled in
heaven:" ver. 91, "They continue this day according to
thine ordinances; for all are thy servants."
Q. 8. What other will of God is here meant]
A. The will of his precepts, and this is chiefly in-
tended.
Q. 9. And how is this will of God done in heaven]
A. By the angels it is done universally, cheerfully,
constantly, humbly, thankfully, loyally, readily. Ps. ciii.
20, " Bless the Lord, ye his angels that excel in strength,
that do his commandments, hearkening unto the voice of
his word." And so it is done by the saints in heaven.
Rev. vii. 15, " Therefore are they before the throne of God,
and serve him day and night in his temple." And xxii.
3, "And his servants shall serve him."
Q. 10. Do we pray then that we may thus do the will
of God?
22S AN EXPOSITION OF
A. Yes; for though we cannot perfectly without sin do
itj yet that is our duty. Matt. v. 48, ''Be ye therefore
perfect even as your Father which is in heaven is per-
fect." And in all other particulars we may and we must
imitate them herein. Ps. cxix. 6, "Then shall 1 not be
ashamed, when I have respect unto all thy command-
ments:" ver. 14, " 1 have rejoiced in the way of thy tes-
timonies as much as in all riches :" ver. 60, " I made haste
and delayed not to keep thy commandments:" ver. 112,
etc. "1 have inclined my heart to perform thy statutes
alway, even unto the end."
Q. 11. How must we know God's will?
A. Not speculatively and rationally only, but spiritu-
ally also. 1 Cor. ii. 14, " They are spiritually discerned."
Q. 12. Why is knowing God's will placed here before
obeyinpf, etc.?
A. Because the understanding' is the leading faculty,
without which it is impossible there should be any obe-
dience. Prov. xix. 2, "Also that the soul be without
knowledge, it is not good." Jer. v. 4, "Therefore J
said, Surely these are poor, they are foolish ; for they
know not the way of the Lord, nor the judgment of their
God."
Q. 13. Why pray we to God for this knowledge? can
we not know it of ourselves]
A. No; it is the special gift and grace of God. Gal. i
15, 16, "But when it pleased God, who separated me
from my mother's womb, and called me by his grace, to
reveal his Son in me, that I might preach him among the
heathen; immediately I conferred not with tlesh and
blood." Eph.i. 17, 19, "That the God of our Lord Jesus
Christ, the Father of glory, may give unto you the spirit
of wisdom and revelation in the knowledge of him. And
what is the exceeding greatness of his power to us-ward
/Who believe, according to the working of his mighty
power." Eph. V. 8, "For ye were sometime darkness,
but now are ye light in the Lord."
Q. 14. Why do we pray that we may obey? can we
not do it of our own free will when we know hi
A. No, for our wills are stubborn and rebellions against
God's commands, as well as our minds ignorant of them.
Rom. viii. 7, " Because the carnal mind is enmity against
God; for it is not subject to the law of God neither in-
'THE assembly's CATECHISM. 229
deed can be." Ezek. xxxvi. 25, 26, ^' Then will I sprinkle
clean water upon you, and ye shall be clean; from all
your filthiness, and from all your idols, will I cleanse
you. A new heart also will I give you, and a new spirit
will I put within you: and I will take away the stony heart
out of your flesh, and I will give you a heart of flesh."
Phil. ii. 13, " For it is God that worketh in you, both to
will and to do of his good pleasure."
Q. 15. What is meant by submitting to God's willl
A. First, Either a voluntary subjection of soul, and a
preparedness actually to do his will; or, second, A vo-
luntary and silent subjection to his will of providence in
aflEliction: but in this latter particular we cannot imitate
those in heaven, because no cross ever befalls them.
Q. 16. Why is it added "in all things]"
A. Because partial obedience is no obedience: he that
does not obey God in every thing, obeys him in nothing.
Jam. ii. 10, "For whosoever shall keep the whole law,
and yet offend in one point, he is guilty of all."
Q. 17. Why do we pray that God by his grace would
work this will in us and by us?
A. Because it is free grace that determines it. 2 Tim.
i. 9, " Who hath saved us, and called us with a holy
calling, not according to our works, but according to his
own purpose and grace, which was given us in Christ
Jesus before the world began." And efficacious grace
that works it in us, and enables us to do it. Eph. v. 8,
"For ye were sometimes darkness, but now are ye light
in the Lord." Verse 10, "Proving what is acceptalale
unto the Lord."'
Q. 18. What is the first inference hence?
A. That it is man's glory and felicity to be conformed
to the will of God. Prov. xii. 26, "The righteous is
more excellent than his neighbour." Psal. xix. 10, 11,
"More to be desired are they than gold, yea, than much
fine gold ; sweeter also than honey and the honey-comb.
Moreover, by them is thy servant warned; and in keeping
of them there is great reward."
Q. 19. What is the second inference?
A. That we must mortify in ourselves every lust
that contradicts God's will, and renounce without our-
selves every thing that comes in competition therewith.
1 Cor. ix. 27, " But I keep under my body, and bring it
20
230 AN EXPOSITION OF
into subjection; lest that by any means when I have
preached to others, I myself should be a cast-away."
Gal. vi. 14, "But God forbid that I should glory, save
in the cross of our Lord Jesus Christ, by whom the world
is crucified unto me, and I unto the world."
Q. 20. What is the third inference]
A. That it is in vain, yea, a provocation, to pray, if
we be not obedient to God's will. Prov. ii. 8, 9, "He
keepeth the paths of judgment, and preserveth the way of
his saints. Then shalt thou understand righteousness,
and judgment, and equity; yea, every good path."
Q. 21. What is the fourth inference?
A. That the law still has the authority of a rule to
believers, because it reveals God's will, which they
must do.
CONCERNING OUR DAILY BREAD.
Quest. CIV. What do we pray for in the fourth
petition? .
Ans. In the fourth petition, which is, (Give us
this day our daily bread,) we pray, that of God's
free gift, we may receive a competent portion of the
good things of this life, and enjoy his blessing with
them.
Q. 1. Why is this petition placed after the three former?
A. Because those concern immediately and generally
God's glory, in the advancement of his name, kingdom,
and will, which ought to be preferred to all our personal
concerns. Psal. Ixix. 9, " For the zeal of thine house
hath eaten me up." Acts xxi. 13, " For I am ready not to
be bound only, but also to die at Jerusalem, for the name
of the Lord Jesus.''
Q. 2. Why is it put before the two following petitions?
A. Not for its worth, but for its order; for we can have
no spiritual blessings unless we have a natural being in
this life.
Q. 3. What kind of bread is here meant?
A. Not spiritual bread, or our Lord Jesus Christ (as
some suppose) but corporeal and temporal.
Q. 4. What is inoludRd in this word bread?
A. Not that only which we strictly call bread, but all
the good things of this present life.
THE assembly's CATECHISM. 831
Q. 5. Do we hereby beg pure necessities onlyl
A. No ; we pray for conveniences for our comfort, as
well as necessaries for our life.
Q. 6. Do we herein pray only for personal good things
for our beingl
A. No; we pray for civil good things for our condition,
that, according to our degree in the world in which God
has placed us, we may have a convenient allowance.
Q. 7. Do we here pray for ourselves only?
A. No, but also for our charge, children and family,
that under, and with us, they may have the good things
of this life.
Q. 8. Why do we pray to God for these good things'?
Can we not get them ourselves, or our fellow creatures
give them to us?
A. Not without God: whatever we have of these
things, they are from God, whoever be the second cause
or instrument; if ourselves, God gives us ability and
success to get them; if others, God inclined their hearts,
and opened their hands to bestow them. Deut. viii. 17, 18,
'•And thou say in thy heart, My power and the might
of my hand hath gotten me this wealth. But thou shalt
remember the Lord thy God; for it is he that giveth thee
power to get wealth.*'
Q. 9. Why do we pray to God to give us bread?
A. Because the least crumb of bread is a free gift, and
never can be merited by all we can do or suffer. Luke
xvii. 10, "So likewise ye, when ye shall have done all
these things which are commanded you, say, We are un-
profitable servants."
Q. 10. W^hy are all these good things couched under
the expression bread?
A. (1.) Because bread is one of the most necessary
and useful things to preserve life. (2.) Because we
must not ask delicacies and dainties of God.
Q. 11. What is meant by "day" in the petition?
A. Either, first, A natural day of twenty-four hours;
or, second, The day of our whole life.
Q, 12. Why do we pray for daily bread?
A. Because God must give us the mercies and good
things of every day, or else we cannot have them.
Q. 13. Why should we not pray for weekly, or monthly^
or yearly bread, as well as daily? .
232 AN EXPOSITION OP
A. First, Because it is fit v/e should be still sensible of
our dependence upon God. wSecond, Because we should
frequently pray to God, and so exert our graces, an'd
maintain communion with him, and daily render thanks
for daily favours. Psal. Iv. 17, " Evening and morning,
and at noon, will I pray, and cry aloud, and he shall hear
my voice."
Q. 14. What need we to pray for daily bread, when
we may have stores laid up for years'?
A. They that have the good things of this life need to
pray this petition, as well as they that have them not:
not that they may have bread, but that it may be bread
to them; for, except God give his blessing upon it, bread
would be ashes, and not nutritious; neither could all the
comforts of this life do us any good. Isa. iii: 1, ''For,
behold, the Lord, the I-ord of hosts, doth take away from
Jerusalem and from Judah the stay and the staff; the
whole stay of bread, and the whole stay of water.'' Mai.
ii. 1, 2, "And now, 0 ye priests, this commandment is
for you: if you will not hear, and if ye will not lay it to
heart, to give glory unto my name, saith the Lord of hosts,
I will even send a curse upon you, and I will curse your
blessings; yea, I have cursed them already, because you
do not lay it to heart."
Q. 15. Why do we pray only for daily bread, or a com-
petency! May we not pray for abundance and riches?
A. No; because riches are a great snare and tempta-
tion. Matt. xix. 23, 24, ''Then said Jesus unto his dis-
ciples, Verily, 1 say unto you, that a rich man shall
hardly enter into the kingdom of heaven. And again I
say unto you, It is easier for a camel to go through the
eye of a needle, than for a rich man to enter into the
kingdom of God." Prov. xxx. 8, 9, '-'Remove far from
me vanity and lies, give me neither poverty nor riches,
feed me with food convenient for me: lest I be full and
deny thee, and say. Who is the Lord? Driest I be poor
and steal, and take the name of my God in vain?"
Q. 16. What shall we then do with riches'? if Provi-
dence cast them upon us, shall we cast them away?
A. No; for some of the best of men, and greatest of
God's favourites, have lived and died rich. But, first,
We must wean our hearts from them. Ps. Ixii. 10, " Trust
not in oppression, and become not vain in robbery; if
THE assembly's CATECHISM. 233
riches increase, set not your heart upon them." Secondly,
Be thankful for them; and, thirdly, Fruitful with them in
acts of piety and charity. ITim.vi. 17, 19, "Charge them
that are rich in this world, that they be not high-minded,
nor trust in uncertain riches, but in the living God, who
giveth us richly all things to enjoy: laying up in store for
themselves a good foundation against the time to come,
that they may lay hold on eternal life."
Q. 17. Wherefore is the bread called our bread 1
A. Not because we are absolute lords and possessors
of it; for so it is God's only. Ps. xxiv. 1, 2, "The earth
is the Lord's, and the fulness thereof; the world, and they
that dw-ell therein. For he has founded it upon the seas,
and established it upon the floods." Ps. 1. 10, 12, "For
every beast of the forest is mine, and the cattle upon a
thousand hills. If I were hungry, I would not tell thee;
for the world is mine, and the fulness thereof." But,
first. Because we must have a covenant right to it; and,
secondly, A civil right; we must come lawfully and ho-
nestly by, and so keep the good things of this life. 2
Thess. iii. 10, "For even when we were with you, this
we commanded you, that if any would not work, neither
should he eat."
Q. 18. Having prayed for our daily bread, need we to
labour and endeavour to get it?
A. Yes, we. must labour in good and honest callings;
God's blessing and man's industry must concur towards
the present maintenance of life. Psalm cxxviii. 1, 2,
"' Blessed is every one that feareih the Lord, that walk-
eth in his ways, for thou shalt eat the labour of thine
hands; happy shalt thou be, and it shall be well with
thee." Prov. x. 4, 22, " He becometh poor that dealeth
with a slack hand; but the hand of the diligent maketh
rich. The blessing of the Lord maketh rich, and he
addeth no sorrow with it."
Q. 19. What is the first inference from if?
A. That we must not seek great matters for our-
selves, neither make them the matter of prayer to God ;
nor the end and design of our labours and callings
among men.
Q. 20. What is the second inference hence?
A. That having food and raiment, we must be there-
with content, and therefore thankful. 1 Tim. vi. 8, "And
20*
234 AN EXPOSITION OP
having food and raiment let us be therewith content." 1
Thess. V. 18, "In every thing- g-ive thanks."
Q. 21. What is the third inference]
A, That we ascribe not our success in the world to
our own skill and industry, for the wisest and most in-
dustrious do sometimes labour in the fire, and put their
gain in a bag with holes- but to God's free donation to us,
and to his blessing upon onr endeavours. Gen. xxxiii. 5,
11, "And he lift up his eyes, and saw the women and
the children, and said, Who are those with thee? And
he said. The children which God hath graciously given
thy servant. — Take, I pray thee, my blessing that is
brought to thee, because God hath dealt graciously with
me, and because I have enough." Deut. xxviii. 3,
"Blessed shall thou be in the city, and blessed shall
thou be in the field:" ver. 6, "Blessed shalt thou be
when thou comest in, and blessed shalt thou be when
thou goest out."
CONCERNING FORGIVENESS OF SINS.
Quest. CV. What do we pray for in the fifth pe-
tition ?
Ans. In the fifth petition, which is, (And forgive
us our debts, as we forgive our debtors,) we pray,
that God, for Christ's sake, would freely pardon all
our sins: which we are the rather encouraged to ask,
because by his grace we are enabled from the heart
to forgive others.
Q. 1. Why does this petition immediately follow the
former]
A. To teach, that all temporal and corporal good things,
without special and spiritual ones, are little worth. Ps.
IV. 5, "There be many that say, Who will show us any
good] Lord, lift thou up the light of thy countenance
upon us." Ps. xvii. 14, 15, "From men which are thy
hand, O Lord, from men of the world, which have their
portion in this life, and whose belly thou fiUest with thy
hid treasure: they are full of children, and leave .the rest
of their substance to their babes. As for me, I will be^
hold thy face in righteousness: 1 shall be satisfied, when
1 awake with thy likeness."
THE assembly's CATECHISM. 235
Q. 2. Why is it annexed to the former with the copu-
lative and?
A. To leach. that to be one minute in the reception of
all earthly good things, without the pardon of sin, is a
very dangerous and dreadful condition. Luke xii. 16, 20,
"And he°spake a parable unto them, saying, The ground
of a certain rich man brought forth plentifully. But God
said unto him, Thou fool, this night shall thy soul be re-
quired of thee: then whose shall those things be which
thou hast provided'?'-''
Q. 3. Why is forgiveness of sins placed in the front of
spiritual blessings]
A. Because, till sin be pardoned, we are under wrath,
and can have no special saving grace applied to us, till
we are accepted; till we are in Christ, we can have no
covenant-right to the blessings of Christ. Matt. xi. 28,
30, "Come unto me, all ye that labour and are heavy
laden, and I will give you rest. For my yoke is easy,
and niy burden light." John xv. 4, 5, 7, "Abide in me,
and I in you. As the branch cannot bear fruit of itself,
except it abide in the vine: no more can ye, except ye
abide in me. I am the vine,'ye are the branches: he that
abideth in me, and I in him, the same bringeth forth much
fruit: for without me ye can do nothing. If ye abide in
me, and my words abide in you, ye shall ask what ye
will, and it shall be done unto you.'" John iii. 36, " He
that believeth on the Son, hath everlasting life: and he
that believeth not the Son, shall not see life ; but the wrath
of God abideth on him."
Q. 4. Why do we pray for forgiveness] Cannot we
make amends for our sins, and be freed from their guilt,
without pardon]
A. No; all that we can ever do or suffer can never
expiate the guilt of the least sin. Ps. xlix. 7, 8, "None
of them can by any means redeem his brother, nor give
to God a ransom for him: (for the redemption of their
soul is precious, and it ceaseth for ever.") 1 Sam. ii.
25, "If one man sin against another, the judge shall
judge him : but if a man sin against the Lord, who shall
entreat for him]"
Q. 5. Does God then freely, and out of mere grace,
forgive usi
A. Yes, without any respect had to any thing we can
236 AN EXFO«tTION OF
do or be. Isa. xliii. 25, "I, even 1, am he that blotteth
oot thy transgrressions for mine own sake, and will not
remember thy sins.'' Rom. ix. 15, "I will have mercy
on whom 1 will have mercy, and 1 will have compassion
on whom I will have compassion :" ver. 18, "Therefore
hath be mercy on whom he will have mercy, and whom
he will he hardeneth.-'
Q. 6. How does God forgive sins'?
A. First, Universally, all sins. Exod. xxxiv. 6. 7, ^'And
the Lord passed by before him. and proclaimed. The Lord,
the Lord God, merciful and orracious, long-suffering, and
abundant in goodness and truth, keepinur mercy for thou-
sands, forgiving initjuity and transgression and sin."
Jer. xxxiii. 8, ^'And I will cleanse them from all their
iniquity whereby they have sinned against me." Hos.
xiv. 2, "Take awav all iniquity, and receive us gra-
ciously." Second, Completely and perfectly. Isa. xliii.
25^ '•!, even I, am he that blotteth out thy transgres-
sions for mine own sake, and will not remember thy
sins." Psalm ciii. 12, "As far as the east is from the
west- so far hath he removed our transgressions from
us." Mic. vii. 19, " He will subdue our iniquities, and
thou wilt cast all our sins into the depths of the sea."
Isa. xxxviii. 17. " For thou hast cast all my sins behind
thy back." Third, Everlastingly. Jer. xxxi. 34, "For
I will forg'ive their iniquity, and I will remember their
sin no more." Heb. viii. 12, "And their sins and their
iniquities will I remember no more."
Q. 7. But does not God punish them afterward whom
he has justified and forgiven?
A. No, not with a proper and vindictive punishment;
but he brings evil upon them for their sins, as a father
chastises his child; and other sorts of afflictions for their
spiritual good: he may be angry, as a father, with those
he has pardoned, but never hate them as a condemning
judge. Ps. Ixxxix. 28, " My mercy will I keep for him
for evermore, and my covenant shall stand fast with him:"
ver. 34, " My covenant will I not break, nor alter the thing
that is gone out of my lips."
Q. 8. How can God be said freely to pardon all our
sins, when we pray it may be done for Christ's sake"?
Does not that imply that Christ has satisfied God for our
sins, and deserved our remission?
237
A. Yes, it does so; for the Lord Christy by his life and
death, did satisfy Divine justice, and did merit our for-
giveness: but. if he did so, we did not so; our sins cost
him dear, but their pardon cost us nothing; our pardon
is perfectly free to us, though due to Christ, for Uod
gave Christ freely for us; God accepts of his merits, and
applies them to us freely. Rom. iii. 24, '•' Being justified
freely by his grace, through the redemption that is in
Christ Jesus.''
Q. 9. But is there nothing required from us as the
condition of pardon? And, if so, how can it be abso-
lutely free]
A. There are required repentance from sin, and faith in
the Lord Christ. Luke xiii. 3, '• But except ye repent, ye
shall all likewise perish." John iii. 36, '-And he that
believeth nnt the Son, shall not see life, but the wrath
of God abideth on him." This is required from us to-
wards our pardon; but yet it is free, first, Because God.
freely ordains thus to pardon. Secondly, Because both
these are the free gifts of God. Acts xr. 18, "Then hath'
God also to the Gentiles granted repentance unto life."
Eph. ii. 8, •• For by grace are ye saved, through faith;
and that not of yourselves, it is ihe gift of God."
Q. 10. When then are our sins forgiven?
A. In the very moment of our closing with Christ by
faith. Rom. v. 1, "Therefore being justified by faith, we
have peace with God, through our Lord Jesus Christ."
Rom. viii. 1, "There is therefore now no condemnation
to them which are in Christ Jesus."
Q. 11. Why do we pray for the forgiveness of all our
sins?
A. Because if the least guilt should remain upon us,
it would exclude us from God's favour, and lodge us in
everlasting burnings. Rom. vi. 23, "For the wages of
sin is death."
Q. 12. What are the privileges and blessings that ac-
company pardon?
A. Justification is accompanied with adoption. John
i. 12, "' But as many as received him, to them gave he
power to become the sons of God, even to them that be-
lieve on his name." With the spirit and principle of all
grace and holiness. 1 Cor. vi. 11, "And such were some
of you; but ye are washed, but ye are sanctified, but ye
238 AN EXPOSITION OF
are justified, in the name of the Lord Jesus, and by the
Spirit of our God." With an infallible title to eternal
glory. John iii. 16, " That whosoever believeth in him
should not perish, but have everlasting life.'' Rom. viii.
30, ''Whom he justified, them he also glorified."
Q. 13. How may we know that we are pardoned and
justified?
A. Ordinarily, by our sanctification, by our loathing
cf sin, our contempt of the world, our valuing of Christy
our love and thankfulness to God, etc. 1 Cor. vi. 11,
"But ye are sanctified." Rom. vii. 24, "O wretched
man that I am, who shall deliver me from the body of
this death?" Gal. vi. 14, '-By whom the world is cruci-
fied unto me, and 1 unto the world." 1 Pet. ii. 7, "Unto
you therefore which believe, he is precious." Luke vii.
47, " Her sins, which are many, are forgiven- for she
joved much."
Q,. 14. What is meant by "our sins?" Is it only such
sins as we have personally and actually committed!
A. No, but also Adam's sin, which is ours by impu-
tation. Rom. V. 19, "By one man's disobedience, many
were made sinners." And original sin, which is ours by
inhesion. Ps. li. 5, "Behold, J was shapen in iniquity,
end in sin did my mother conceive me." And other
nsftn's sins, which we have made ours, by exciting them
to them, not hindering of them, silence at them, and
other ways. 2 Sam. xii. 9, "Thou hast killed Uriah the
Hittite with the sword, and hast taken his wife to be
thy wife, and hast slain him with the sword of the chil-
dren of Amc^o»." 1 Tim. v. 22, " Neither be partaker of
other men's sins,"
O.. 15. Wherefore are sins called "debtsl"
A. Because thej^ are a non-pay mrnJ of God's dues, a
non-performance of our duty; which makes us liable to
the arrest of death, and to the pnson of hell,
Q. IP. Why do we plead our owp forgiven -^ss of others'?
A. N-ot as any merit of our own pardon, but either as
an encoriragement to ourselves to beg parcJin; seeing such
*evil, envious, and malignant persons arc eoabled to for-
give others much more may we hope the good and gra-
cious God M'ill forgive us : or, as that, without vj'hich we
:'an have no p-^rdon, and with which we shall." Mail, vi .
14, "For if v*e forgive men their trespasses, your hea
venly Father t\H also foi-grve you."
THE assembly's CATECHISM. 239
Q. 17. How do others trespass against usT
A. When they injure us, either in our persons, or
names, or families, or estates, or souls, etc. 1 Sam. ii. 25,
'af one man sin against another, the judge shall judge
liim; but if a man sin against the Lord, who shall entreat
for him]'' ^ , . ,,
Q. 18. Can we forgive our nei<rhbours freely, fully
and perfectly, as God does forgive usi
A. We cannot.
Q. 19. What then is the meaning of God's forgiving
us, as we forgive others'?
A. Not as to the quantity and perfection of forgiveness,
but as to the sincerity and quality thereof. Matt, xviii.
35, " So likewise shall my heavenly Father do also unto
you, if ye from your hearts forgive not every one his
brother their trespasses."
Q. 20. Are we always bound to manifest outwardly
our love and forgiveness to all our enemies, and to be-
have ourselves towards them as friends'?
A. No, if we have experienced them to be treacherous
and false, and see no change, we are not bound to trust
them; if they be and remain wicked and profane, we
must not associate with them. Psal. xxvi. 5, "I have
hated the congregation of evil doers, and will not eh
with the wicked." Verse 4, "I have not sat with vain
persons, neither will 1 go in with dissemblers."
Q. 21. What then must we do to such?
A. We must heartily forgive them all their injuries;
we must love them with the love of benevolence, pray
for them, and be ready and willing to do them all good,
both of body and soul. Matt. v. 44, 45. -'But I say unto
you. Love your enemies, bless them that curse you, do
good to them that hate you, and pray for them which
dcsiiitefully use you and persecute you: that you may
be the children of your Father which is in heaven; for he
make'h his sun to shine on the evil and on the good, and
sendeh rain on the just and on the unjust."
Q. 22. If we forg^ive others, shall we he forgiven cur-
selves'?
A. We shall, if, out of obedience to God, and Vve to
Chnsi, we do it.
Q. 23. What is the first inference hence''
A. That except our sins be forgiven, we are losi «mJ
240 AN EXPOSITION OF
undone creatures; and therefore we must never be con-
tented till we are pardoned.
Q. 24. What is the second inference?
A. That God is a God of love, goodness, and pardon,
seeing he v^^ill not pardon us if we do not pardon others,
but will if we do so.
Q. 25. What is the third inferenceT
A. That if we live in hatred when we pray the Lord's
prayer, we pray for our own damnation. Matt, xviii. 22,
'• Jesus saith unto him, I say not unto thee until seven
times, but until seventy times seven." Verse 35, "So
likewise shall my heavenly Father do also unto you, if
ye from your hearts forgive not every one his brother
their trespasses."
OF GOD'S LEADING US INTO TEMPTATION.
Quest. CVI. Wliat do we pray for in the sixth
petition?
Ans. 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.
Q. 1. Why is this petition joined to the former with
the copulative and?
A. Because it will be but little advantage to have
former sins pardoned, and to be left to the power and
practice, to the love and trade of sin for the future. Ezek.
xviii. 26, " When a righteous man turneth away from his
righteousness, and coramitteth iniquity, and diethinthem;
for his iniquity that he hath done shall he die."
Q. 2. What is meant by temptation?
A. In genera], a trial or probation of what is in us, oi
cf what we will do.
Q. 3. What is meant by temptation here]
A. Temptation to sin and wickedness]
Q. 4. How may we he said to be tempted to sin?
A. First, Effectually by ourselves, and our own hearts.
-Tam. i. 14. 15, '' But every man is tempted when he is
drawn away of his own lust, and enticed. Then when
lust hath conceived, it bringeth forth sin: and sin, when
it is finished, bringeth forth death." Second, Formally,
THE assembly's CATECHISM. 241
with an intention to draw into sin ; and so we are tempted
of the devil. 1 Chron. xxi. 1, -And Satan stood up
against Israel, and provoked David to number srael
Matt iv 1 3 -'Then was Jesos led up of the Spirit into
the wilderness, to be tempted of the devil. And when
the tempter came to him, he said, If thou be the Son
of God, command that these stones be made bread
Third, Innocently and blamelessly, and so Cxod is said
to tempt. 2 Sam. xxiv. 1, ''And again the anger of the
Lord was kindled against Israel, and he mj)ved David
against them to say, Go, number Israel ^"d -Tudah
Q. 5. How many ways may God be said to tempt to
evil'^
A. First. By withdrawing his grace either common or
special. 2 Chron. xxxii. 31, " Howbeit in the business
of the ambassadors of the princes of Babylon, who sent
unto him to inquire of the wonder that was done in the
land, God left him to try him, that he might know all
that 'was- in his heart."' Second, By permming Satan
and wicked men to tempt. 2 Sam. xxiv. 1. '• He moved
David aaainstthem. to say. Go, number Israel and Jndah.
With IChron. xxi. 1, '^" Satan stood up against Israel
and provoked David.'" Matt. iv. 1, "Then was Jesus ed
up of the Spirit into the wilderness to be tempted of the
devil " Third. By presenting occasions m his provi-
dence, which he knows will be abused to sin, as in the
fall of Adam, the hardening of Pharaoh, etc.
Q. 6. What do we beg in this petition?
A. W^e he<r that we may not in any of tb-^se, or any
other ways, whereby the holy God may be ^^^id to lead
into temptation, be led thereinto. Psal. xiv. 4 ''Incline
not mv heart to any evil thing, to practise wK-ked works
with men that work iniquity ; and let me not eat ot their
dainties." Psal. xix. 13, "Keep back thy servant also
from presumptuous sins, let them not have aominion
over me; ther! shall I be upright, and I shall oe innocent
from the orreat transgression."
Q. 7. What is meant by evil] , , ^ ,
A. Some understand it of the devil, but the best mean-
ino- is sin, which is the evil of evils, and makers the devil
evil, and is the worst of evils the devil can br-ng upon
us, and is usually so understood i"/,f JP^"":^- ^^; P^!";
10, " Ye that love the Lord, hate evil." Isa. 1. 16, Cease
21
242 AN EXPOSITION OF
to do evil.' Amos V. 15, "Hate the evil, and love the
good." Rom. xii. 9, "Abhor that which is evil."
Q. 8. What is meant by deliverance from evil?
A. That if God sees meet to permit us to be tempted
by Satan and the wicked without, or by our own hearts
within, to sin; or occasionally by his providence, that he
will not leave us, but undertake for us, that we may not
be led into sin thereby, but by his grace be made more
than conquerors. Psal. li. 10, "Create in me a clean
heart, O God, and renew a riffht spirit within me." Psal.
cxix. 133, " Order my steps in thy word; and let not any
iniquity have dominion over me.'' According to his pro-
mise. 1 Cor. X. 13, " Dut God is faithful, who will not
suffer you to be tempted above that ye are able." 2 Cor.
xii. 9, "And he said unto me, My grace is sufficient for
thee; for my strength is made perfect in weakness.''
Q. 9. What is the first inference?
A. That sin is the worst of evils.
Q. 10. What is the second inference?
A. That without God's grace we can never withstand,
but shall be overcome by every temptation. 2 Cor. iii. 5,
"Not that we are sufficient of ourselves to think any
thing as of ourselves, but our sufficiency is of God." .Tohn
XV. 5, " For without me ye can do nothing."
Q. 11. What is the third inference?
A. That we must do all we can to keep ourselves from
temptation, and to engage the grace of God with us in
temptation, by prayer, by pleasing the Spirit of God, by
looking to Jesus, etc.
OF THE CONCLUSION.
Quest, evil. What does the conclusion of the
Lord's prayer teach us ?
Ans. The conclusion of the Lord's prayer, which
is, (For thine is the kisigdom, and the power, and the
glory, for ever, Amen,) teaches us to take our encou-
ragement in prayer from God only, and in our pray-
ers to praise him, ascribing kingdom, power, and glory-
to him. And in testimony of our desire, and assu-
rance to be heard, we say, Amen.
Q. 1. Why is the conclusion joined to the partick
for?
243
A. To teach us that therein are included arguments
or reasons with which to press God. and to prevail with
him for audience.
Q. 2. But is it lawful to argue with God^ and to urge
him with reasons in prayer?
A. It is not only lawful, but expedient, yea, highly
commendable; as is seen in the saints' prayers. Jn Mo-
ses's, Numb. xiv. 13, "And Moses said unto the Lord,
Then the Egyptians shall hear it (for thou broughtest up
this people in thy might from among them:") ver. 19,
'• Pardon, 1 beseech thee, the iniquity of this people, ac-
cording unto the greatness of thy mercy, and as thou hast
forgiven this people, from Egypt, even until now." In
.Joshua's, Chap. vii. 7, "And Joshua said, Alas, O Lord
God, wherefore hast thou at all brought this people over
•Jordan, to deliver us into the hand of the Amorites to
destroy us? would to God we had been content and dwelt
on the other side Jordan:" ver. 9, "For the Canaanites.
and all the inhabitants of the land shall hear of it, ana
shall environ us round, and cut off our name from the
earth: and what wilt thou do unto thy great name?" In
Asa's, 2 Chron. xiv. 11, "And Asa cried unto the Lord
his God, and said. Lord, it is nothing with thee to help,
whether with many, or with them that have no power:
help us, O Lord our God, for we rest on thee, and in thy
name we go against this great multitude: O Lord, thou
art our God, let not man prevail against thee." In Je-
hoshaphat's, 2 Chron. xx. 6, "And said, O Lord God of
our fathers, art not thou God in heaven? and rulesl not
thou over all the kingdoms of the heathen? and in thine
hand is there not power and migrht, so that none is able
to withstand thee?" And Hezekiah's, 2 Kings xix. 15,
•'And Hezekiah prayed before the Lord, and said, O Lord
God of Israel, which dwellest between the cherubims,
thou art the God, even thou alone, of all the kingdoms of
the earth; thou hast made heaven and earth:" ver. 19^
" Now therefore, 0 Lord our God," etc.
Q. 3. But to what purpose can we think to prevail with
God by our arguments and importunity?
A, They are not used as though we would put God in
remembiance of any thing, or would prevail with God tO
do that for us which he is unwilling to do.
Q. 4. Why then?
244 AN EXPOSITION OF
A. For our own profit, for the enlarging of our own
hearts, for the exciting of our fervency, for the exerting
of faith, hope, zeal, charity, etc. in prayer; and so to
prepare ourselves for the mercy, that we may the more
gratefully receive it, and the more fruitfully improve it.
Q. 5. How many arguments are in this conclusion]
A. Three.
Q. 6. Whence are they taken?
A. From God's kingdom, from his power, and from his
glory.
Q. 7. What kingdom is here meant?
A. God's universal, essential, and absolute kingdom,
wherein may be and is involved his special kingdom over
the church.
Q. 8. What are the arguments hence?
A. Because as all that we can pray for in this prayer,
is for the advancement and perfecting of this his king-
dom, by the destruction of all persons and things that
oppose it, and the completion of his dominion over aU
his subjects; that therefore he would grant all these re-
Q. 9. What is another?
A. Because he, being such an absolute Lord and So-
vereign, has an undeniable right, and unquestionable
authority, to give and grant all that we ask, and bring
to pass all we beg; for all persons and things are his
own, and at his disposal. Matt. xx. 15, "Is it not lawful
for me to do what I will with my own?"
Q. 10. What is meant by power?
A. God's essential, infinite, irresistible power, whereby
he can do what he pleases. Ps. cxxxv. 6, " Whatsoever
the Lord pleased, that did he in heaven, and in earth."
Q. 11. What is the argument hence?
A. That we ask nothing from God but what he can do
with infinite ease, in despite of all the opposition that
hell, earth and heart can make to the contrary. Phil. iii.
•21, "According to the working, whereby he is able even
to subdue all things to himself." Eph. iii. 20, "Now
unto him that is able," etc.
Q. 12. What is meant by glory?
A. Not his essential glory, which no man or angel can
ever apprehend.
Q. 13. What glory then?
THE assembly's CATECHISM. 245
A His declared and aeknowlednred glory, even the
accomplishment of all his decrees by his providence; and
then the love, the adoration, the praises, and the selt-
dedications of angels and saints returned to hira tor the
same. . , ,
Q 14 What is the armament or motive hence?
A* Tliafe seeincr the substance of every request does
directly tend to. a''nd will perfectly end in, this glory ot
God when it is fully answered; therefore he would gra-
dually answer it while we are here, and perfectly at
last to the advancement of his alory now, and the corri-
pletion of it then. 1 Chron. xxix. U, ^' Thine, O Lord,
is the greatness, and the power, and the glory," e-tc. Jos.
vii 9 --And what wilt thou do unto thy great namef
Isa. xlii. 8, '• 1 am the Lord, that is my name," etc. Isa
xlviii. 11,'- For my own sake, even for my own sake will
1 do it," etc.
Q. 15. Why is Amen added?
A Because it is the usual conclusion of prayers and
praises. Ps. xU. 13, -'Blessed be the Lord God of Israel
from everlasting, and to everlasting. Amen, and Amen.'
Ps lxxii.i9 "And blessed be his glorious name for ever:
and let the 'whole earth be filled with his glory: Amen
and Amen." 2 Cor. xiii. 14, "The grace of the Lord
Jesus Christ, and the love of God, and the communion
of the Holy Ghost, be with you all. Amen." Rom. xvi.
20, '-The grace of our Lord Jesus Christ be with you,
JVmGn
Q. 16. But what does this word here signify?
A. It sio-nifies, first. The reality and ardency of our
desire to b'e granted what we pray for. Rev. xxii. 20,
'• He which testifieth these things, saith, Surely I come
quickly. Amen. Even so, come, Lord Jesus."
Q. 17. And what besides?
A. Our trust and firm confidence, that we shall be heard
and answered in all these our requests. Rev. i. 7, " Even
so, Amen."' Rev. vii. 12, •• Saying, Amen; blessing, and
glory, and wisdom," etc.
Q. 18. What are the inferences hence?
A. That we ought to use in prayer all such arguments
as may most and best affect our hearts towards God, ex-
cite our graces, and succeed with God.
Q. 19. What is another?
21*
246 AN EXPOSITION OF
A, That all we pray for must be in a subserviency to
God'S kino-dom, and with a desire of his glory.
Q. 20. What is the next?
A. That we must act according to our prayers, by do-
ing all we can, as its faithful subjects, for the advance-
ment of God's kingdom, and the exaltation of his glory.
Ps. cxvi. 16, " O Lord, truly 1 am thy servant; I am thy
servant, and the son of thy handmaid; thou hast loosed
my bonds.'' 1 Cor. x. 31, " Whether therefore ye eat or
drink, or whatsoever ye do, do all to the glory of God.''
Q. 21. What more may be gathered hence"?
A. That, as we ought, to begin, so to continue and
conclude our prayers in lowest adorations of God. and
acknowledgments of his glory and attributes.
Q. 22. What more does this conclusion teach?
A. That in prayer we must be fervent in our desires,
and longing for what we pray. Jam. v. 16, ''Confess
your faults one to another, and pray one for another, that
ye may be healed. The effectual fervent prayer of a
righteous man availeth much."
Q, 23. Is there any thing besides?
A, That, in praying for things agreeable to God's will,
we ought to be confident that we shall succeed in our
requests, praying for the matter, and after the manner of
this prayer. Jam. i. 6, 8, " But let him ask in faith, no-
thing wavering. For he that wavereth is like a wave
of the sea driven with the wind and tossed. A double-
minded man is unstable in all his ways." Matt, xxi.22,
'^And ail things whatsoever ye shall ask in prayer, be-
lieving, ye shall receive,"
THE SNEi.
DATE DUE
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