Question 81.What is forbidden in the tenth commandment?
Ans. The tenth commandment forbiddeth all discontentment with our own estate, envying or grieving at the good of our neighbour, and all inordinate motions and affections to any thing that is his.
Q. 81.1. What are the sins forbidden in the tenth commandment?
A. The sins forbidden in the tenth commandment are1. All discontentment with our own estate. 2. All envying the good of our neighbour. 3. All inordinate motions and affections towards any thing that is his.
Q. 81.2. Wherein doth discontentment with our own estate show itself?
A. Discontentment with our own estate doth show itself in our not liking, or not being well pleased with our own present condition, in our murmuring and repining, in our vexing and fretting, in our quarrelling and complaining of our condition, and taking no rest nor quiet therein. "And Naboth said to Ahab, The Lord forbid that I should give the inheritance of my fathers unto thee. And Ahab came into his house, heavy and displeased; and he laid him down upon his bed, and turned away his face, and would eat no bread."1 Kings 21:3-4. "And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him. Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate."Esther 5:11,13. "Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer."1 Cor 10:10.
Q. 81.3. Whence doth discontentment with our own estate arise?
A. Discontentment with our own estate doth arise1.
From our not believing or not trusting the providence of God, who orders every particular circumstance of our estate and condition, and hath promised to order it for the best. "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not, therefore, ye are of more value than many sparrows."Matt 10:29-31. 2. From pride and overvaluing ourselves, as if we had some desert of our own, and such high thoughts, as if it were fit that such worthy persons as we are should be in a better condition than that wherein God hath placed us. 3. From a carnal heart, filled with inordinate self-love; which, if God's providence doth not gratify with full provisions for the flesh, it doth vex and grieve, and is disquieted. 4. From inordinate affections unto, and expectations of and from, these outward things, which causeth inordinate grief and trouble in the loss of these things, and great discontent in the disappointment of what we expected of them, and from them.
Q. 81.4. How may we be cured of discontentment with our own estate?
A. We may be cured of discontentment with our own estate, by mourning for it, and application of ourselves unto the Lord Jesus Christ for pardon and healing; and by the diligent use of the means before directed, for the attainment of the grace of true contentment.
Q. 81.5. What is the second sin forbidden in the tenth commandment?
A. The second sin forbidden in the tenth commandment is envy. "Let us not be desirous of vainglory, provoking one another, envying one another."Gal 5:26.
Q. 81.6. What is envy?
A. Envy is a grief at another's good, when the parts and gifts of the mind, or strength and beauty of the body, or the wealth and outward prosperity, or the esteem and honour, or any good thing which another hath, more than ourselves, is a grief or trouble unto us. "His horn shall be exalted with honour. The wicked shall see it, and be grieved: he shall gnash with his teeth, and melt away."Ps 112:9-10. "When Sanballat and Tobiah heard
it, it grieved them exceedingly, that there was come a man to seek the welfare of the children of Israel."Neh 2:10.
Q. 81.7. Why ought we to forbear envying one another?
A. We ought to forbear envying one another1. Because this sin is very offensive unto God, reflecting great dishonour upon his goodness. "Is thine eye evil, because I am good?"Matt 20:15. 2. Because this sin is promoted by, and makes us like the devil, that envious spirit. "Ye are of your father the devil, and the lusts of your father ye will do."John 8:44. 3. Because this sin of envy is heart-murder, and the spring of much strife and contention, and of much evil and mischief, which we shall be ready to do unto those whom we envy. "Where envy and strife is, there is confusion and every evil work."James 3:16. 4. Because this sin of envy is very injurious unto ourselves(1.) To our bodies: it causeth a wasting and decay, and is the foundation of many distempers and diseases, where it doth prevail. "Envy is the rottenness of the bones."Prov 16:30. (2.) To our souls: it puts our souls out of frame, and unfits us for the duties of God's worship. "Wherefore, laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as newborn babes, desire the sincere milk of the word, that ye may grow thereby."1 Pet 2:1-2. (3.) To both body and soul: being such a sin as, without repentance, and the mortification of it, will destroy both body and soul in hell.
Q. 81.8. How may we be delivered from the sin of envy?
A. We may be delivered from the sin of envy1. By conviction of its evil, and hearty grief for it. 2. By application of the blood of Christ through faith, for the cleansing of our hearts from it. "The blood of Christ cleanseth us from all sin."1 John 1:7. 3. By cordial love and charity towards our neighbour. "Charity suffereth long, and is kind; charity envieth not."1 Cor 13:4. 4. By the indwelling of the Spirit, through whom alone this sin can be mortified and subdued. "If ye through the Spirit do mortify the deeds of the body, ye shall live."Rom 8:13.
Q. 81.9. What is the third sin which the tenth commandment doth forbid?
A. The third sin which the tenth commandment doth forbid, is all inordinate motions and affections towards any thing that is our neighbour's. "Mortify, therefore, your members which are upon the earth; fornication, uncleanness, inordinate affections, evil concupiscence, and covetousness, which is idolatry."Col 3:5.
Q. 81.10. What special inordinate motion and affection is forbidden in this commandment?
A. The special inordinate motion and affection which is forbidden in this commandment, is coveting that which is our neighbour's, either his house, or wife, or manservant, or maidservant, or ox, or ass, or any thing that is his.
Q. 81.11. Why ought we not to covet any thing which is our neighbour's?
A. We ought not to covet any thing which is our neighbour's1. Because God hath directly forbidden it. 2. Because it is both uncharitableness and injustice towards our neighbour, to covet any thing that is his. 3. Because we lose the comfort of that which is our own, by coveting and inordinately desiring that which is another's.
Q. 81.12. Doth this tenth commandment forbid only the actual coveting that which is another's?
A. The tenth commandment doth not only forbid the actual coveting that which is another's, but also all habitual inclinations hereunto, and all those inordinate motions of the spirit this way which do precede the consent of the will, which is part of original sin, with which human nature is universally polluted and depraved.
Question 82.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. 82.1. What is it perfectly to keep the commandments of God?
A. To keep perfectly the commandments of God, is to keep all the commandments of God, and at all times, without the least breach of them, in regard of disposition, inclination, thought, affection, word, or conversation.
Q. 82.2. Was ever any man able perfectly to keep the commandments of God?
A. Before the fall, the first man, Adam, was able perfectly to keep God's commandments, he having power given unto him in the first creation, to fulfil the condition of the first covenant of works, which required perfect obedience; but since the fall no mere man is able to do this.
Q. 82.3. Was not the Lord Jesus Christ able perfectly to keep the commandments of God?
A. The Lord Jesus Christ was both able and also did perfectly keep the commandments of God; but he was not a mere man, being both God and man in one person. "He was in all points tempted like as we are, yet without sin."Heb 4:15. "Whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever."Rom 9:5.
Q. 82.4. Shall ever any mere man be able perfectly to keep God's commandments?
A. The saints, who are mere men, though not in this life, yet hereafter in heaven they shall be made perfect themselves, and be enabled perfectly to obey God in whatsoever it is that he shall require of them. "We are come to Mount Zion, to the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn, and to the spirits of just men made perfect."Heb 12:22-23.
Q. 82.5. Do not the saints on earth keep the commandments of God?
A. The saints on earth do keep the commandments of God sincerely, but not perfectly: "For our rejoicing is this, the testimony of our conscience, that in godly sincerity we have had our conversation in this world."2 Cor 1:12. "If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?"Ps 130:3.
Q. 82.6. Do no saints attain perfection here in this life?
A. 1. All saints ought to endeavour after perfection, and that they may attain higher and higher degrees thereof. "Be ye therefore perfect, as your Father which is in heaven is perfect."Matt 5:48. 2. No saints on earth
ever did attain absolute perfection, so as to obey God in all things, at all times, without any sin.
Q. 82.7. How do you prove that no saints ever did attain perfection in this life?
A. That no saints did ever attain perfection in this life may be proved1. Because the best of saints, in this life, are renewed but in part, and have remainders of flesh and corruption, which do rebel and war against the Spirit and renewed part in them. "For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would."Gal 5:17. 2. Because the Scripture telleth us expressly that none are without sin; and that such are deceivers of themselves, and make God a liar, that affirm the contrary. "For there is not a just man upon earth, that doeth good, and sinneth not."Eccles 7:20. "For there is no man that sinneth not."1 Kings 8:46. "For in many things we offend all."James 3:2. "If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we say that we have not sinned, we make him a liar, and his word is not in us."1 John 1:8,10. 3. Because the Scripture hath recorded the sins of the most holy that ever lived. Abraham's dissimulation concerning his wife. "And Abraham said of Sarah his wife, She is my sister."Gen 20:2. The like dissimulation of Isaac. "And he said, She is my sister; for he feared to say She is my wife."Gen 26:7. Jacob's lie to his father. "And he said, Art thou my very son Esau? And he said, I am."Gen 27:24. Joseph's swearing by the life of Pharaoh. "By the life of Pharaoh, ye shall not go hence, except your youngest brother come hither."Gen 42:15. Moses' unadvised speech. "They provoked his spirit, so that he spake unadvisedly with his lips."Ps 106:33. The Scripture recorded Noah's drunkenness; Lot's incest; David's murder and adultery; Job's and Jeremiah's impatience, and cursing their birthday; Peter's denial of his Master with oaths and curses, and his dissimulation afterwards before the Jews; Paul and Barnabas' contention. And if such persons as these, who were filled with the Holy Ghost, and
had as great a measure of grace as any whom we read of, either in the Scriptures or any history, were not perfect, without sin, we may safely conclude that no saints, in this life, have ever attained unto absolute perfection.
Q. 82.8. Doth not the Scripture tell us, "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?"1 John 3:9. And if the saints are without sin in their life, are they not perfect?
A. 1. If the sense of this place should be, that such as are born of God do not commit sin at all, then no regenerate persons which are born of God would ever be found committing sin; but the Scripture doth record the sins of many regenerate persons, as hath been shown, and experience doth evidence the same, that such as are born of God commit sin; and therefore that cannot be the meaning of the place, that such as are born of God do not commit sin at all. 2. Such as are born of God do not commit sin; that is, (1.) They do not commit sin with the full consent of their will, which is in part renewed; and which, so far as it is renewed, doth oppose sin, though sometimes it may be overpowered by the strength and violence of temptation. (2.) They do not live in a course of sin, as the unregenerate do. (3.) They do not commit sin unto death. "All unrighteousness is sin; and there is a sin not unto death. We know that whosoever is born of God sinneth not;" that is, not unto death.1 John 5:17-18.
Q. 82.9. Doth not God himself testify concerning Job that he was a perfect man? "Hast thou considered my servant Job, that there is none like him upon the earth, a perfect man?"Job 1:8. Doth not Hezekiah also plead his perfection with the Lord when he was sick? "Remember now how I have walked before thee with a perfect heart."2 Kings 20:3. And doth not Paul also assert himself, and other Christians, to be perfect? "Let us, therefore, as many as be perfect, be thus minded."Phil 3:15. And how, then, is perfection unattainable by the saints in this life?
A. 1. This perfection which is ascribed unto the saints in the Scripture, is not to be understood of absolute perfection and freedom from all sin, for the reasons already
given, which prove the contrary; but it is to be understood of sincerity, which is evangelical perfection, or at the farthest, of comparative perfection, not an absolute perfection. 2. Thus we are to understand the perfection which God testifieth of Job. "Hast thou considered my servant Job, that there is none like him in the earth, a perfect man?" that is, so perfect as he is, "a perfect and upright man." His perfection did consist in his uprightness and sincerity; and that Job was not absolutely perfect doth appear from his sin a little after, in his cursing his birthday. "Let the day perish wherein I was born."Job 3:3. And after he is charged with sin. "He multiplieth his words against God."Job 34:37. 3. So also Hezekiah's perfection, which he pleadeth, was no more than his sincerity. "Remember I have walked before thee in truth, and with a perfect heart." And the Scripture doth note his sin a little after, which is a clear evidence that he was not absolutely perfect. "But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up: therefore wrath was upon him, and upon Judah and Jerusalem."2 Chron 32:25. 4. In the same place where the apostle Paul doth assert himself and other Christians to be perfect, he doth acknowledge that he was not perfect. "Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended," etc.Phil 3:12-13. Therefore the perfection which he had attained, which he speaketh of Phil 3:15, is to be understood of evangelical perfection; the perfection which he had not attained, is to be understood of absolute perfection. It is evident, therefore, that no saints do attain absolute perfection in this life; and such as do pretend unto it, it is through their ignorance of themselves and of God, and the extent of God's law.
Q. 82.10. Do all the children of men, and the saints themselves, break the commandments of God in this life?
A. The saints themselves, and much more such as are no saints, do daily break the commandments of God in thought, word, and deed. "The imagination of man's
heart is evil from his youth."Gen 8:21. "The tongue can no man tame; it is an unruly evil, full of deadly poison."James 3:8. "Men loved darkness rather than light, because their deeds were evil."John 3:19.
Q. 82.11. Are all thoughts of sin breaches of God's commandments, when they are without evil words or actions?
A. All thoughts of sin are breaches of God's commandments, without evil words or actions, when they are accompanied with evil inclinations, desires, and affections. "Whosoever looketh upon a woman to lust after her, hath committed adultery with her already in his heart."Matt 5:28. "Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies."Matt 15:19.
Q. 82.12. May not the saints in this life be kept from sinful thoughts, words, and actions?
A. 1. The saints in this life cannot be wholly free from all sinful thoughts, words, and actions, because all, even the best of saints, through remaining corruption, are subject to daily infirmities and defects. 2. The saints in this life may be kept from all gross sins of thoughts, words, and deeds, and they are kept from the reigning power of any sin.
Q. 82.13. How are the saints kept from gross sins, and the reigning power of any sin?
A. The saints are kept from gross sins and the reigning power of any sin1. By the reigning of Christ in their hearts. 2. The mortification of sin in the root of it through the Spirit. 3. By watchfulness against sin in the thoughts. 4. By avoiding occasion of sin, and resisting temptations unto it.
Question 83.Are all transgressions of the law equally heinous?
Ans. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.
Q. 83.1. What is it for sin to be heinous?
A. Sins are heinous, as they are grievous and offensive unto God.
Q. 83.2. Are not all sins heinous unto God?
A. All sins are heinous unto God, but all sins are not equally heinous; for some sins are more heinous in the sight of God than others.
Q. 83.3. How many ways are some sins more heinous in the sight of God than others?
A. Two ways. 1. Some sins are more heinous in themselves. 2. Some sins are more heinous than others in regard of their several aggravations.
Q. 83.4. What sins are more heinous in themselves than others?
A. 1. Sins against the first table of the law are more heinous than sins against the second table of the law: thus, idolatry is more heinous than adultery, sacrilege is more heinous than theft, blasphemy against God is more heinous than speaking evil of our neighbour, and so proportionably the highest sin committed against God more immediately, is more heinous than the highest sin committed more immediately against man; and the lowest sin committed immediately against God, is more heinous than the lowest sin committed against man. "If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him?"1 Sam 2:25. 2. Some sins against the second table of the law are more heinous in themselves than others against the same second table; as murder is more heinous than adultery, adultery is more heinous than theft, theft is more heinous than coveting thy neighbour's house; and here now may be added, that the same sins of any kind ripened into actions, are more heinous in themselves than those sins in the thoughts only and inclinations. This is evident from the greater displeasure which God doth express in Scripture for some sins than for others, against the second table of the law; and for sinful works than for sinful thoughts. 3. Sins against the gospel are more heinous of themselves, than sins against the law; sin against the gospel being committed against the greatest light that ever did shine upon men, and the greatest love and grace of God that ever was shown unto men, and therefore the punishment of gospel-sinners will be greater than the
punishment of the most notoriously wicked heathens. "Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not. Woe unto thee, Chorazin! woe unto thee, Bethsaida! it shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: it shall be more tolerable for the land of Sodom in the day of judgment, than for thee."Matt 11:20-24.
Q. 83.5. What are the aggravations which render some sins more heinous than others?
A. The aggravations which render some sins more heinous than others, are the circumstances which do attend them.
Q. 83.6. What is the first aggravation of sin?
A. The first aggravation of sin is from the persons offending: thus the sins of magistrates, ministers, parents, the aged, and all governors, are more heinous in the same kind than the same sins of subjects, people, children, the younger, and those that are under government, because of the ill example and ill influence of the sins of the one beyond the other. "And he shall give Israel up, because of Jeroboam, who did sin, and who made Israel to sin."1 Kings 14:16. "The prophets make my people to err."Mic 3:5. Thus the sins also of professors and God's people are more heinous than the sins of the wicked and ungodly in the same kind, because the name of God is hereby more blasphemed, and the wicked are hereby more hardened in their sins. "Thou that makest thy boast of the law, through breaking of the law dishonourest thou God? For the name of God is blasphemed among the Gentiles, through you."Rom 2:23-24,
Q. 83.7. What is the second aggravation of sin?
A. The second aggravation of sin is from the place: thus sins committed in a land of light are more heinous than the same sins committed in a place of darkness. "In the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord."Isa 26:10. Thus sins committed in a place of great deliverance and mercies are more heinous than the same sins committed in another place. "They remembered not the multitude of his mercies,
but provoked him at the sea, even the Red Sea."Ps 106:7. Thus also sins committed in a public place, whereby others may be enticed and defiled, are more heinous than the same sins committed in secret places. "They spread Absalom a tent upon the top of the house; and Absalom went in unto his father's concubines, in the sight of all Israel."2 Sam 16:22.
Q. 83.8. What is the third aggravation of sin?
A. The third aggravation of sin is from the time: thus sins committed on the Sabbath-day are more heinous than the same sins committed on the weekday. Drunkenness and adultery are heinous and abominable on any day in the sight of God; but drunkenness or adultery, or any other such sins, are more heinous before God on the Sabbath-day. Thus sins committed in or after the time of trouble and affliction, are more heinous than the same sins committed at another time. "In the time of his distress did he trespass yet more against the Lord: that is that king Ahaz."2 Chron 28:22. "Why should ye be stricken any more? ye will revolt more and more."Isa 1:5. Thus sins committed after repentance and engagements to be the Lord's, are more heinous than the same sins committed before repentance and such engagements; so also sins committed after admonitions and censures, are more heinous than the same sins committed before such admonitions and censures.
Q. 83.9. What is the fourth aggravation of sin?
A. The fourth aggravation of sin is from the manner: thus sins against knowledge are more heinous than sins through ignorance; sins through wilfulness and presumption are more heinous than sins through weakness and infirmity; sins through custom and with deliberation are more heinous than sins through sudden passion and the hurry of temptation; sins with delight and greediness are more heinous than sins committed with regret and backwardness; sins committed impudently and with boasting are more heinous than the same sins committed with shame and blushing; sins often repeated and long continued in, are more heinous than sins but once or seldom committed, and which are broken off by repentance.
Question 84.What doth every sin deserve?
Ans. Every sin deserveth God's wrath and curse, both in this life and that which is to come.
Q. 84.1. What is meant by God's wrath and curse, which every sin doth deserve?
A. By God's wrath and curse, which every sin doth deserve, are meant all those punishments which God in his wrath hath threatened to inflict upon sinners for their sins.
Q. 84.2. What are those punishments which God in his wrath hath threatened to inflict upon sinners for their sins?
A. The punishments which God in his wrath hath threatened to inflict upon sinners for their sins, are either in this life, such as all temporal and spiritual judgments here; or in the life which is to come, such as the punishment of hell; of both which we have seen before in the explication of the nineteenth answer.
Q. 84.3. Doth every sin deserve God's wrath and curse, both in this life and that which is to come?
A. Every sin doth deserve God's wrath and curse, both in this life and that which is to come, because every sin is committed against an infinitely holy and righteous God, and his justice doth require infinite satisfaction; and if some sinners do escape some temporal punishments, they cannot escape the eternal punishment of hell, which is the only satisfying punishment, unless they have an interest in the satisfaction made by Christ. "Cursed is every one that continueth not in all things which are written in the book of the law to do them."Gal 3:10. "Then shall he say unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels."Matt 25:41.
Question 85.What doth 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 requireth of us faith in Jesus Christ,
repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.
Q. 85.1. How many things doth God require of us to escape his wrath and curse, due to us for sin?
A. God requireth three things of us, that we may escape his wrath and curse, due to us for sin1. Faith in Jesus Christ. 2. Repentance unto life. 3. The diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.
Q. 85.2. Why doth God require of us faith in Jesus Christ, that we may escape his wrath and curse?
A. God requireth of us faith in Jesus Christ to escape his wrath and curse, because by faith in Jesus Christ we have an interest in Jesus Christ and his imputed righteousness, and the promise he hath made of remission and salvation unto us. "And be found in him, not having mine own righteousness, but that which is through the faith of Christ, the righteousness which is of God by faith."Phil 3:9. "To him give all the prophets witness, that through his name, whosoever believeth in him shall receive remission of sins."Acts 10:43. "By grace we are saved, through faith."Eph 2:8.
Q. 85.3. Why doth God require of us repentance unto life, that we may escape his wrath and curse?
A. God requireth of us repentance unto life, that we may escape his wrath and curse, because the promise of forgiveness of sin is made to repentance, as a concomitant of faith; and it is not for God's honour to pardon and save any that go on still in their trespasses. "Repent ye, therefore, and be converted, that your sins may be blotted out."Acts 3:19. "Testifying both to the Jews and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ."Acts 20:21.
Q. 85.4. Why doth God require of us the diligent use of all outward means, that we may escape his wrath and curse?
A. God doth require of us the diligent use of all outward means to escape his wrath and curse, because
although God could save without means, yet it is his will to appoint means, which, having his institution, we cannot expect the benefits of redemption and salvation should be communicated to us any other way. "It pleased God by the foolishness of preaching to save them that believe."1 Cor 1:21. "Pray God, if perhaps the thought of thine heart may be forgiven thee."Acts 8:22.
Question 86.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. 86.1. How is faith a saving grace?
A. Faith is a saving grace, not by the act of believing, as an act, for then it would save as a workwhereas we are saved by faith in opposition to all works; but faith is a saving grace, as an instrument apprehending and applying Jesus Christ and his perfect righteousness, whereby alone we are saved. "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."John 3:16. "And they said, Believe on the Lord Jesus Christ, and thou shalt be saved."Acts 16:31. "Even the righteousness of God which is by faith of Christ unto all and upon all them that believe."Rom 3:22.
Q. 86.2. Who is the author of faith in Jesus Christ?
A. The author of faith in Jesus Christ is God, whose gift it is, and who works this grace of faith in the soul by his Spirit. "Ye are saved through faith, and that not of yourselves, it is the gift of God."Eph 2:8. "Ye are risen with him through the faith of the operation of God."Col 2:12.
Q. 86.3. How doth God work this grace of faith in the souls of men?
A. God doth work this grace of faith in the souls of men ordinarily by hearing of the word preached. "So, then, faith cometh by hearing, and hearing by the Word of God."Rom 10:17. "So we preach, and so ye believed."1 Cor 15:11.
Q. 86.4. What is the object of this grace of faith?
A. The object of this grace of faith is the Lord Jesus Christ, and his righteousness, and the promises which are made through him in the covenant of grace. "He that believeth on him is not condemned."John 3:18. "For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith."Rom 1:17. "The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe."Gal 3:22.
Q. 86.5. What is the subject of faith in Jesus Christ?
A. 1. The subject of denomination, or the persons in whom alone this grace of faith is to be found, are the elect only. "According to the faith of God's elect."Titus 1:1. "And as many as were ordained to eternal life believed."Acts 13:48. 2. The subject of inhesion, or the parts of the soul in which faith is placed and doth inhere, is not only the mind and understanding, but also the will and heart. "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them."Heb 11:13. The persuasion of the truth of the promises is the act of the understanding; the embracement of the things promised is the act of the will. "With the heart man believeth unto righteousness."Rom 10:10.
Q. 86.6. What are the acts of faith in Jesus Christ?
A. The acts of faith in Jesus Christ are1. A receiving of Jesus Christ. "As many as received him, to them gave he power to become the sons of God, even to them that believe on his name."John 1:12. 2. A resting upon Christ alone for salvation. This is implied in all those Scriptures which speak of believing in Christ, and believing on his name.
Q. 86.7. How is Jesus Christ to be received by faith?
A. Jesus Christ is to be received by faith as he is offered to us in the gospel.
Q. 86.8. How is Jesus Christ offered to us in the gospel?
A. Jesus Christ is offered to us in the gospel, as priest, prophet, and king; and so we must receive him, if we would be saved by him.
Q. 86.9. When doth the soul rest upon him for salvation?
A. The soul doth rest upon Christ for salvation when, being convinced of its lost condition by reason of sin, and its own inability, together with all creatures' insufficiency, to recover it out of this estate, and having a discovery and persuasion of Christ's ability and willingness to save, it doth let go all hold on the creatures, and renounce its own righteousness, and so lay hold on Christ, rely upon him, and put confidence in him, and in him alone, for salvation.
Question 87.What is repentance unto 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. 87.1. Why is repentance called repentance unto life?
A. Repentance is called repentance unto life, because it is a saving grace, and a necessary mean for the attaining life and salvation; and that it might be distinguished from the sorrow of the world which worketh death. "Then hath God also to the Gentiles granted repentance unto life."Acts 11:18. "If the wicked will turn from all his sins," etc., "he shall surely live."Ezek 18:21. "For godly sorrow worketh repentance to salvation, not to be repented of; but the sorrow of the world worketh death."2 Cor 7:10.
Q. 87.2. Can any repent of their sins by the power of nature?
A. None can repent of their sins by the power of nature, because the hearts of all men and women by nature are like a stone, insensible of sin, and inflexible unto God's will; therefore there is need of the Spirit of God to work this grace in the heart, which he hath promised to do in the new covenant. "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you
an heart of flesh: and I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them."Ezek 36:26-27.
Q. 87.3. Wherein doth repentance unto life consist?
A. Repentance unto life doth chiefly consist in two things1. In turning from sin, and forsaking it. "Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin."Ezek 18:30. "He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall find mercy."Prov 28:13. 2. In turning unto God. "Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon."Isa 55:7.
Q. 87.4. What is requisite unto the turning from sin in repentance?
A. It is requisite unto the turning from sin in repentance, that there be1. A true sight of sin. 2. An apprehension of the mercy of God in Christ. 3. A grief for sin. 4. A hatred of sin.
Q. 87.5. Wherein doth the true sense of sin consist which is requisite in repentance?
A. The true sense of sin, which is requisite in repentance, doth consist in such an inward feeling of our miserable and low estate, by reason of the wrath and curse of God, and that eternal vengeance of hell, which for our sins we are exposed unto, as putteth us into great perplexity and trouble of spirit; so that our consciences being hereby pricked and wounded, can find no quiet, and take no rest in this condition. "When they heard this, they were pricked in their heart, and said unto Peter, and to the rest of the apostles, Men and brethren, what shall we do?"Acts 2:37.
Q. 87.6. What need is there of this sense of sin unto true repentance?
A. There is need of this sense of sin unto true repentance, because, without this sense of sin, sinners will not forsake sin, nor apply themselves unto the Lord Jesus for pardon and healing. "They that be whole need not a
physician, but they that are sick. I am not come to call the righteous, but sinners to repentance."Matt 9:12-13.
Q. 87.7. What apprehensions of God's mercy are requisite in this repentance?
A. There is requisite in true repentance, that we have apprehensions of God's mercy, as he is both slow to anger and of great kindness; as he is most ready to forgive, and most ready to be pacified unto repenting sinners. "And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin."Exod 34:6-7. "Or despisest thou the riches of his goodness, and forbearance, and longsuffering? not knowing that the goodness of God leadeth thee to repentance."Rom 2:4.
Q. 87.8. Can we apprehend pardoning mercy in God only through Christ?
A. We can truly apprehend pardoning mercy in God only through Christ, because God is so infinitely just and jealous, and a consuming fire unto sinners out of Christ, and he is reconcilable unto sinners only through his Son, who hath given satisfaction unto his justice for sin. "All things are of God, who hath reconciled us to himself by Jesus Christ."2 Cor 5:18.
Q. 87.9. What need is there of the apprehension of God's mercy in Christ, in order to our repentance?
A. There is need of the apprehension of God's mercy in Christ in order to our repentance, because without the apprehension of this mercy of God, and willingness through his Son to be reconciled unto us, upon conviction of and contrition for sin, we shall either cast off our trouble, and run more eagerly unto the commission of sin than before; or, if we cannot cast off our trouble, we will sink under tormenting despair, and be in danger of making away with ourselves, as Judas did: whereas the apprehension of God's mercy in Christ is an encouragement to us to forsake our sins and to turn to him, and a mean to affect our hearts with kindly and godly sorrow for sin.
Q. 87.10. Wherein doth true grief for sin consist?
A. True grief for sin doth consist in our mourning and sorrowing for sin, not only as it is like to bring ruin upon ourselves, but chiefly as it hath brought dishonour upon God's name; not only as it hath wounded our consciences, but chiefly as it hath wounded our Saviour; not only as without repentance it is like to damn our souls, but also as it hath debased and defiled our souls. "I will declare mine iniquity: I will be sorry for my sin."Ps 38:18. "I acknowledge my transgressions; and my sin is ever before me. Against thee, thee only, have I sinned, and done this evil in thy sight."Ps 51:3-4. "They shall look upon me whom they have pierced, and they shall mourn."Zech 12:10. "We have sinned; we are all as an unclean thing, and all our righteousnesses are as filthy rags."Isa 64:5-6.
Q. 87.11. May we not truly grieve for sin, though we do not weep for it?
A. 1. If we can readily weep for other things, and cannot weep for sin, the truth of our grief is very questionable. 2. There may be true and great grief for sin without tears, in them that are of a dry constitution, and are not prone to weep upon any account; and as there may be in some many tears in the eye, where there is no grief in the heart, so in others there may be much grief in the heart, where there are no tears in the eye.
Q. 87.12. Why is grief for sin needful in repentance?
A. Grief for sin is needful in repentance, because it further works the heart unto a willingness to leave sin; because God doth require it, and hath promised mercy unto such as mourn for sin. "Be afflicted and mourn, and weep; let your laughter be turned to mourning, and your joy to heaviness."James 4:9. "I have surely heard Ephraim bemoaning himself thus, Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke; turn thou me, and I shall be turned: for thou art the Lord my God. Surely after that I was instructed, I smote upon my thigh; I was ashamed, yea, even confounded, because I did bear the reproach of my youth. Is Ephraim my dear son? is he a pleasant child? my bowels
are troubled for him; I will surely have mercy upon him, saith the Lord."Jer 31:18-20.
Q. 87.13. What is hatred of sin, which is requisite unto true repentance?
A. Hatred of sin, which is also requisite unto true repentance, is an inward deep loathing and abhorrence of sin, as the most odious thing in the world, which is accompanied with a loathing of ourselves, as being rendered by sin most loathsome and abominable in the eyes of God. "Then shall ye remember your own evil ways, and your doings which have not been good, and shall loathe yourselves in your own sight, for your iniquities and your abominations."Ezek 36:31.
Q. 87.14. Why is hatred of sin needful unto true repentance?
A. Hatred of sin is needful unto true repentance, because no affection of the heart will more engage us against sin than our hatred; and when grief for sin is much spent, hatred of sin will put weapons into our hands to fight against it.
Q. 87.15. What is that turning from sin which is part of true repentance?
A. The turning from sin which is a part of true repentance, doth consist in two things1. In a turning from all gross sins, in regard of our course and conversation. 2. In a turning from all other sins, in regard of our hearts and affections.
Q. 87.16. Do such as truly repent of sin never return again unto the practice of the same sins which they have repented of?
A. 1. Such as have truly repented of sin do never return unto the practice of it, so as to live in a course of sin, as they did before; and where any, after repentance, do return unto a course of sin, it is an evident sign that their repentance was not of the right kind. 2. Some have truly repented of their sins, although they may be overtaken and surprised by temptations, so as to fall into the commission of the same sins which they have repented of, yet they do not lie in them, but get up again, and with bitter grief bewail them, and return again unto the Lord.
Q. 87.17. Wherein doth turning to the Lord (the other part of true repentance) consist?
A. Turning to the Lord doth consist1. In making application of ourselves unto him for the pardon of sin and his mercy. "Have mercy upon me, O God, according to thy lovingkindness; according to the multitude of thy tender mercies, blot out my transgressions."Ps 51:1. 2. In our making choice of him for our God and chief good. "Behold, we come unto thee; for thou art the Lord our God."Jer 3:22. "They shall call on my name, and I will hear them; I will say, It is my people; and they shall say, The Lord is my God."Zech 13:9. 3. In our delivering up ourselves unto his obedience. "I thought on my ways, and turned my feet unto thy testimonies."Ps 119:59.
Q. 87.18. What is that obedience which we must deliver ourselves up unto, in our returning to the Lord?
A. The obedience which we must deliver up ourselves unto, in our returning to the Lord, is the new obedience of the gospel.
Q. 87.19. Why is the obedience of the gospel called new obedience?
A. The obedience of the gospel is called new obedience, because it is required in the new covenant, and because it must proceed from newness of spirit, the new nature, or new principle of grace and spiritual life, which is put into the soul by the Spirit of God. "But now we are delivered from the law, that being dead wherein we were held, that we should serve in newness of spirit."Rom 7:6.
Q. 87.20. When do we deliver up ourselves unto this new obedience?
A. We deliver up ourselves unto this new obedience1. When we have full resolutions and purposes of it. "I have sworn, and I will perform it, that I will keep thy righteous judgments."Ps 119:106. "And exhorted them all, that with purpose of heart they would cleave to the Lord."Acts 11:23. 2. When we are diligent in our endeavours after it, that we may constantly walk in the ways of new obedience, without offence either to God or
man. "And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless."Luke 1:6. "And herein do I exercise myself, to have always a conscience void of offence toward God and toward men."Acts 24:16.
Q. 87.21. Do all that truly repent fully perform new obedience?
A. None that truly repent do here in this life perform new obedience fully, without any failure or defect, but they diligently endeavour to do it; and wherein they fall short, it is their grief and trouble. "For I am ready to halt, and my sorrow is continually before me."Ps 38:17.
Question 88.What are the outward means whereby Christ communicateth to us the benefits of redemption?
Ans. The outward and ordinary means whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the Word, sacraments, and prayer; all which are made effectual to the elect for salvation.
Q. 88.1. What do comprehend all the outward and ordinary means whereby Christ communicateth to us the benefits of redemption?
A. The ordinances of the Lord do comprehend all the outward and ordinary means whereby Christ communicateth to us the benefits of redemption.
Q. 88.2. What are meant by the ordinances of the Lord?
A. By the ordinances of the Lord are meant those means of grace and salvation which are of the Lord's institution, which he hath appointed and commanded in his Word, and no other. "Teaching them to observe all things whatsoever I have commanded you."Matt 28:20. "Be ye followers of me, even as I also am of Christ. Now I praise you, brethren, that ye keep the ordinances as I delivered them unto you; for I have received of the Lord that which also I delivered unto you."1 Cor 11:1-2,23.
Q. 88.3. May we not make use of any ordinances which are of men's appointment only, in order to salvation?
A. We ought not to make use of any ordinances which are of men's appointment only, in order unto salvation, because this is will-worship, which is both vain and offensive; and we cannot groundedly expect the blessing of the Lord upon, or to receive any true benefit of any ordinances, but by those alone which are of his own appointment only. "Why are ye subject to ordinances, after the commandments and doctrines of men? which things have a show of wisdom in will-worship," etc.Col 2:20,22-23. "But in vain they do worship me, teaching for doctrines the commandments of men."Matt 15:9.
Q. 88.4. Why are the ordinances called the ordinary means whereby Christ communicateth to us the benefits of redemption?
A. The ordinances are called the ordinary means whereby Christ communicateth to us the benefits of redemption, because the Lord hath not wholly limited and bound up himself unto his ordinances; for he can in an extraordinary way bring some out of a state of nature into a state of grace; as Paul, who was converted by a light and a voice from heaven: but the ordinances are the most usual way and means of conversion and salvation, without the use of which we cannot, upon good ground, expect that any benefit of redemption should be communicated to us.
Q. 88.5. What are the chief ordinances of the Lord's appointment?
A. The chief ordinances of the Lord's appointment are the Word, sacraments, and prayer. "And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers."Acts 2:42.
Q. 88.6. To whom are the ordinances made effectual for salvation?
A. The ordinances are made effectual for salvation to the elect only. "And they continued with one accord in the temple, and breaking bread, praising God. And the Lord added to the Church daily such as should be saved."Acts 2:46-47.
Question 89.How is the Word made effectual 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. 89.1. What is the ordinance or appointment of the Lord, in reference unto the Word, that it may be effectual unto salvation?
A. The ordinance or appointment of the Lord, in reference unto the Word, that it may be effectual unto salvation, is1. That we read the Word. "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 those statutes to do them."Deut 17:19. "Search the Scriptures; for in them ye think ye have eternal life, and these are they which testify of me."John 5:39. 2. That we hear the Word preached. "Incline your ear, and come unto me; hear, and your soul shall live."Isa 55:3. "It pleased God by the foolishness of preaching to save them that believe."1 Cor 1:21.
Q. 89.2. How is the Word made effectual unto salvation?
A. The Word is made effectual unto salvation, First, In reference unto sinners and ungodly, as the Word is a mean1. To convince them of sin, and to affect them with remorse for it. "But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all; and thus are the secrets of his heart made manifest; and so, falling down on his face, he will worship God, and report that God is in you of a truth."1 Cor 14:24-25. "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 joints and marrow, and is a discerner of the thoughts and intents of the heart."Heb 4:12. "Now, when they heard this, they were pricked in their hearts."Acts 2:37. 2. To convert them from sin, and join them unto Christ and his people. "The law of the Lord is perfect, converting the soul."Ps 19:7. "Then
they that gladly received his word were baptized; and there were added unto them about three thousand souls."Acts 2:41. "Howbeit many of them which heard the word believed; and the number of the men was about five thousand."Acts 4:4. Secondly, In reference unto those that are converted, the Word is effectual unto salvation, as it is a mean of building them up in holiness and comfort through faith unto salvation. "And now, brethren. 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."Acts 20:32. "And he gave 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 knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ."Eph 4:11-13.
Q. 89.3. How doth the Word build up the saints in holiness?
A. The Word doth build up the saints in holiness1. As it is a mean to work them into a greater conformity unto the image of God, and to cause an increase of every grace in them. "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."2 Cor 3:18. "As newborn babes, desire the sincere milk of the word, that ye may grow thereby."1 Pet 2:2. 2. As it doth reprove, correct, instruct in righteousness, and thereby perfect them more and more, and fit them for good works. "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work."2 Tim 3:16-17. 3. As it is a mean of pulling down strongholds in the soul, and more and more subduing all thoughts and affections unto the obedience of Christ. "For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought
to the obedience of Christ."2 Cor 10:4-5. 4. As it is a mean to strengthen the saints against the temptations of the devil and the corruptions of their own hearts. "Take to you the whole armour of God, that ye may be able to withstand in the evil day. Take the sword of the Spirit, which is the word of God."Eph 6:13,17. "Get thee hence, Satan; for it is written, Thou shalt worship the Lord thy God," etc.Matt 4:10. "Wherewith shall a young man cleanse his way? by taking heed thereto according to thy word."Ps 119:9. 5. As it is a mean to establish the saints in the truths and ways of God, and to strengthen them against error and seduction. "Now to him that is of power to stablish you according to my gospel and the preaching of Jesus Christ," etc.Rom 16:25. "That we be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive."Eph 4:14.
Q. 89.4. How doth the Word build up the saints in comfort?
A. The Word doth build up the saints in comfort1. As it doth reveal and hold forth the chiefest grounds of comfort, such as the promises of pardon and eternal life. "Comfort ye, comfort ye, my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her sins are pardoned."Isa 40:1-2. "This is the promise that he hath promised, even eternal life."1 John 2:25. 2. As it is the means of conveying to the soul the most sweet and unutterable joy of the Holy Ghost. "And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost."1 Thess 1:6.
Q. 89.5. Is the Word effectual unto salvation by any virtue or power in itself?
A. The Word is not effectual unto salvation by any virtue or power in itself, but by the operation of the Spirit of God, in and by the Word. "Who also hath made us able ministers of the New Testament, not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life."2 Cor 3:6.
Q. 89.6. How doth the Word work effectually unto salvation?
A. The Word doth work effectually unto salvation through faith. "Ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe."1 Thess 2:13. "For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth."Rom 1:16.
Question 90.How is the Word to be read and heard, that it may become effectual to salvation?
Ans. That the Word may become effectual to salvation, we must attend thereunto with diligence, preparation, and prayer, receive it with faith and love, lay it up in our hearts, and practise it in our lives.
Q. 90.1. What is required before the hearing of the Word, that it may become effectual unto salvation?
A. Before the hearing of the Word, that it may become effectual unto salvation, two things are required1. Preparation. 2. Prayer.
Q. 90.2. What is that preparation that is required before the hearing of the Word?
A. The preparation which is required before the hearing of the Word is1. That we consider the majesty of God, in whose presence we are to appear, and whose word we are to hear. "We are all here present before God, to hear all things that are commanded thee of God."Acts 10:33. 2. That we examine ourselves, to find out, and lay aside, whatever may hinder the saving operation of the Word of God upon us. "I will wash mine hands in innocency, so will I compass thine altar, O Lord."Ps 26:6. "Wherefore lay apart all superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your souls."James 1:21. "Wherefore, laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as newborn babes, desire the sincere milk of the word, that ye may grow thereby."1 Pet 2:1-2.
Q. 90.3. What is that prayer which is required before hearing the Word?
A. The prayer which is required before hearing the Word, is prayer in secret, and in our families, for God's assistance of his ministers in preaching the Word to us, and for his blessing the Word, and making it effectual to us by his Spirit in our hearing of it. "Pray for us that the word of the Lord may have free course, and be glorified."2 Thess 3:1.
Q. 90.4. What is required in reading and hearing the Word, to make it effectual unto salvation?
A. In reading and hearing the Word, that it may become effectual unto salvation, three things are required1. Attention. 2. Faith. 3. Love.
Q. 90.5. What is that attention which is required in reading and hearing the Word?
A. The attention which is required in reading and hearing the Word, is a diligent inclining the ear, and bending the mind, that we may understand what we read and hear. "My son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear unto wisdom, and apply thine heart unto understanding: then shalt thou understand the fear of the Lord, and find the knowledge of God."Prov 2:1-2,5.
Q. 90.6. What is that faith which is required in reading and hearing the Word?
A. The faith which is required in reading and hearing the Word doth imply1. In general, a believing assent unto the divine authority of the whole Scripture, that it is indeed the word of God; and however it was penned by divers holy men in divers ages, that yet the whole was indited, and they wrote nothing but as they were inspired by the Holy Ghost. "We thank God, 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."1 Thess 2:16. "All Scripture is given by inspiration of God."2 Tim 3:13. "For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost."2 Pet 1:21. 2. The faith required in reading and hearing
the Word, doth imply in particular(1.) A believing assent unto the truth and excellency of all Scripture history, as that which most certainly was; especially the history of our Lord Jesus Christ, in his birth, life, death, resurrection, and ascension. (2.) A believing assent unto the truth and excellency of all Scripture prophecy, as that, so far as it is not yet fulfilled, which most certainly will be; especially the prophecy concerning the consummation of all things, and the general judgment of the world by Jesus Christ at the last day. (3.) A believing assent unto the truth and excellency of all Scripture doctrine, as that which is most high, and most worthy of understanding; especially the doctrine of the Trinity, and Christ's incarnation, and the way of man's redemption. (4.) A believing assent unto the truth and righteousness of all Scripture threatenings, whether in the law or gospel, and that in the most severe executions of them. (5.) A believing assent unto the holiness, righteousness, and goodness of all Scripture precepts; as also to the perfection of the Scripture rule for all things which concern our practice. (6.) A fiducial application of all Scripture promises, so far as they have a general reference unto all believers, as most firm, true, precious, and such as contain in them whatever is really for our good and happiness, both in this and in the other world.
Q. 90.7. What is that love which is required in reading and hearing the Word of God?
A. The love which is required in reading and hearing the Word of God, is love of the Word, because it is the word of God. "Consider how I love thy precepts. My soul hath kept thy testimonies; and I love them exceedingly."Ps 119:159,167.
Q. 90.8. Wherein should our love to the Word of God show itself?
A. Our love to the Word of God should show itself1. In our high prizing the Word of God above things which are most necessary and precious in the world. "I have esteemed the words of his mouth more than my necessary food."Job 23:12. "The law of thy mouth is better unto me than thousands of gold and silver."
Ps 119:72. 2. In our earnest desires after the Word. "My soul breaketh for the longing it hath unto thy judgments at all times. I opened my mouth and panted; for I longed for thy commandments."Ps 119:20,131. 3. In our delighting ourselves in the Word. "Thy testimonies are my delight, and my counsellors. Thy testimonies have I taken as an heritage for ever; for they are the rejoicing of my heart. I rejoice at thy word, as one that findeth great spoil."Ps 119:24,111,162.
Q. 90.9. What is required after the reading and hearing of the Word, that it may become effectual unto salvation?
A. There is required after the reading and hearing of the Word, that it may become effectual unto salvation1. That we lay it up in our hearts, making our hearts and memories storehouses of this heavenly treasure. "Thy word have I hid in my heart, that I might not sin against thee."Ps 119:11. 2. That we practise it in our lives, being ready to obey and do whatever we read or hear out of the Word to be our duty. "Be ye doers of the word, and not hearers only, deceiving your ownselves. Whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the word, this man shall be blessed in his deed."James 1:22,25.