The Assembly's Shorter Catechism Explained

Question: Which is the Ninth Commandment?

Answer: The Ninth Commandment is, Thou shalt not bear false witness against thy neighbour.


The Assembly's Shorter Catechism Explained

Question: What is required in the Ninth Commandment?

Answer: The Ninth Commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbour's good name, especially in witness-bearing.

Question: In what does the Ninth Commandment differ from the three preceding ones?

Answer: The three commands immediately preceding, have a respect to the injuries that may be done to ourselves or others by deeds or actions; but the ninth has a reference to wrongs done by words.

Question: What is the general duty required in this commandment?

Answer: It is the maintaining and promoting of truth between man and man.

Question: What is the TRUTH, between man and man, we are required to maintain and promote?

Answer: It is the strict veracity of our words or speeches, in whatever we assert or deny; whether in our ordinary conversation, or in our oaths, promises, bargains, and contracts, Zech. 8:16 - "Speak ye every man the truth to his neighbour."

Question: In what consists the strict veracity that ought to be in our words and speeches?

Answer: In uttering things as they really are in themselves, according to our belief of them; that is, that there be an exact agreement and harmony between our thoughts, words, and the things themselves, Psalm 15:1, 2 - "Who shall dwell in thy holy hill? He that - speaketh truth is his heart."

Question: Why will God have nothing to be uttered but strict truth?

Answer: Because he is "a God of truth, and without iniquity; just and right is he," Deut. 32:4.

Question: Is it lawful at any time to conceal part of the truth?

Answer: Yes; when neither the glory of God, nor our own, or our neighbour's good requires that the whole of it be told; only no untruth must be uttered in concealing it, 1 Sam. 16:2, 5.

Question: What is the chief end for which the tongue or gift of speech is conferred upon us?

Answer: That we may thus glorify God by praying to, Psalm 50:15, and praising him, verse 23; and by contending earnestly for, Jude verse 3, and confessing his truth, Rom. 10:10; hence is the tongue called our glory, Psalm 30:12 - "To the end that my GLORY (that is, my tongue, as on the margin) may sing praise unto thee, and not be silent."

Question: What is the subordinate end of it?

Answer: The edification and profit of our fellow-creatures, Eph. 4:29 - "Let no corrupt communication proceed out of your mouth, but that which is good, to the use of edifying;" (margin, "to edify profitably,") in opposition to the insipid and vain talk which is in the mouths of most men.

Question: What is the particular duty required in the Ninth Commandment?

Answer: That we maintain and promote our own and our neighbour's good name, especially in witness-bearing.

Question: What is a good name?

Answer: It is the having of reputation and esteem, especially among the sober and religious, Psalm 16:3, and 101:6.

Question: How may a good name be obtained?

Answer: By being useful in the world, in the several stations and relations in which adorable providence has placed us, Psalm 112:9.

Question: Is self-commendation a fit mean to obtain a good name?

Answer: No; it is ordinarily the highway to procure scorn and contempt, 2 Cor. 10:12.

Question: Does not the apostle commend himself, when he says, "In nothing am I behind the very chiefest apostles?" 2 Cor. 12:11.

Answer: He only magnifies and exalts his office, and at the same time lessens and disparages himself; for, although he says, "In nothing am I behind the very chiefest apostles," yet he immediately subjoins, "though I be nothing;" and 1 Cor. 15:9 - "I am the least of the apostles, who am not meet to be called an apostle, because I persecuted the church of God."

Question: May we not commend the grace of God in us?

Answer: To be sure we may; for, whatever is spoken to the commendation of free grace, is for the abasement of self, 1 Cor. 15:10 - "By the grace of God I am what I am."

Question: How ought we to maintain and promote our own good name?

Answer: Not only by a blameless walk and conversation before the world, Phil, 2:15; but likewise by vindicating ourselves from the calumnies and aspersions that may be injuriously cast upon us, Acts 24:12, 13.

Question: With what frame of spirit ought the lawful vindication of ourselves to be managed?

Answer: With moderation, meekness, and readiness to forgive those who have reproached and injured us, Col. 3:12, 13.

Question: Who ought, in a special manner, to maintain and promote their own good name?

Answer: This is especially incumbent on professors of religion, Matt. 5:16; and such as are in places of public trust, Titus 2:7, 8.

Question: Why should professors be careful to maintain their good name?

Answer: Because the loss of it tends to reflect dishonour on religion, by which the enemies of it take occasion to blaspheme, 2 Sam. 12:14.

Question: What is the advantage of a good name?

Answer: A good name procures mutual love to, and confidence in one another; and, consequently, tends to promote the interests both of sacred and civil society; on which account "a good name" is said to be "better than precious ointment," Eccl. 7:1; and "rather to be chosen than great riches," Proverbs 22:1.

Question: What does this command require in reference to our neighbour's good name?

Answer: The maintaining and promoting it, "as we would do our own," Phil. 2:4; and that both in his presence and in his absence.

Question: How should we behave in the presence of our neighbour, for maintaining and promoting of his good name?

Answer: When we observe any thing faulty in him, which deserves present notice, we should reprove it with meekness and love, Lev. 19:17; and what is really commendable we should prudently encourage and applaud, Rom. 1:8.

Question: How should we maintain and promote the good name of others in their absence?

Answer: By commending what is praise-worthy in them, 3 John ver. 12; vindicating their character when unjustly attacked, Proverbs 25:23; and by covering their infirmities and blemishes, so far as can be done in a consistency with truth, and the credit of religion, 1 Pet. 4:8.

Question: Why is the word ESPECIALLY subjoined to witness-bearing?

Answer: Because, as we should give testimony to truth on all occasions, so, in a special manner, when called by lawful authority to declare the matter of fact upon oath, Jer. 4:2.

Question: What special obligation lies upon us, to declare the true matter of fact, between man and man, when called to do it upon oath?

Answer: In an oath, God is appealed to, that we will declare nothing but the truth, as we shall answer to him at the great day; and therefore, our doing otherwise, either out of hatred, or favour, is laying ourselves open to his immediate wrath and displeasure, according to Mal. 3:5 - "I will be a swift witness - against false swearers, - saith the Lord of hosts."


The Assembly's Shorter Catechism Explained

Question: What is forbidden in the Ninth Commandment?

Answer: The Ninth Commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own or our neighbour's good name.

Question: What does this command forbid in general?

Answer: Whatsoever is prejudicial to truth.

Question: What are we to understand, by that which is prejudicial to truth?

Answer: All falsehood and lying of whatever kind, James 3:14 - "Lie not against the truth."

Question: What is the formal nature and meaning of a LIE?

Answer: It is voluntarily to speak or express what we know to be false, as the old prophet at Bethel did to the man of God, 1 Kings 13:18.

Question: How is a lie aggravated?

Answer: When it is uttered with a design to deceive, and to harm others by it; like the devil, when he said, "Ye shall not surely die. - Ye shall be as gods, knowing good and evil," Gen. 3:4, 5.

Question: May not persons utter what is untrue or false and yet not be guilty of a lie?

Answer: Yes; and that either through ignorance or misinformation.

Question: When may they be said to utter what is false through ignorance, and yet not be guilty of lying?

Answer: When they speak rashly, according to their present conception of things, without due examination; as the barbarians, when they "saw the venomous beast hang on Paul's hand, said: among themselves, No doubt this man is a murderer," &c., Acts 28:4.

Question: When may we utter what is false through misinformation, and not be guilty of a lie?

Answer: When we speak according to the report we have had from others, without any suspicion of being imposed upon; as Jacob did, when, by the imposition of his sons, (who had sold Joseph into Egypt, and dipped his coat in he blood of a kid) he said, "It is my son's coat; an evil beast, hath devoured him: Joseph is without doubt rent in pieces," Gen. 37:33.

Question: How many sorts of lies are there?

Answer: They are commonly ranked into three sorts; namely, ludicrous, pernicious, and officious lies.

Question: What is a ludicrous or jocose lie?

Answer: It is when persons relate things they know to be false, with a design to make a jest or diversion to others.

Question: What is it to be guilty of a pernicious lied?

Answer: It is to contrive or spread some malicious report we know or suspect to be false, on purpose to bring about some hurt or damage to another, as Ziba did against Mephibosheth, 2 Sam. 16:3.

Question: What is the aggravation of a pernicious lie?

Answer: It is the very worst sort of lying, being both a contempt of the omniscient God, who is witness to the falsehood; and a deliberate intention to do injury to our neighbour, though in our conscience we believe him innocent of what we lay to his charge.

Question: What is it for a person to make an officious lie?

Answer: It is to tell a downright untruth, for their own, or their neighbour's safety and security in time of danger, as Rahab did who hid the spies in the roof of her house, and yet alleged they were gone out of the city, and that she knew not where they went, Josh. 2:4-6.

Question: Does not the apostle ascribe this action of hers to her faith, when he says, Heb. 11:31 - "By faith, Rahab, the harlot, perished not with them that believed not, when she had received the spies with peace?"

Answer: No; What he ascribes to her faith is, her having received the spies with peace, that is, her having consulted their safety and preservation with the greatest care and diligence; but not the lie she invented in order to conceal them. Her protecting the spies is commended, but not the manner in which she did it.

Question: Who are they that plead in favour of officious lies?

Answer: The Papists, Socinians, and most of our modern moralists.

Question: What arguments do they allege in defence of this sort of lying?

Answer: That it has been practised by saints in scripture; and that it is so far from being hurtful to any, that it has been beneficial to some in certain cases.

Question: What answer is to be given to the practice of the saints in this matter?

Answer: That their sinful failures, in this and other instances, are not recorded in scripture for imitation, but for caution and warning, that we fall not into the same snares.

Question: How do you answer the other argument for officious lying, "That it is so far from being hurtful to any, that it has been beneficial and advantageous to some, in certain cases, particularly in saving the life of a dear friend, or useful member of society, which might otherwise have been manifestly endangered?"

Answer: It is answered thus, that in no case are we to do evil that good may come, Rom. 3:8. If we are not to speak wickedly for God, nor talk deceitfully for him, according to Job 13:7, neither are we to do so, though it were for the benefit of all mankind, or the best among them.

Question: How do you prove lying to be sinful, or unlawful, in itself?

Answer: From this, that lying of all sorts, without exception, is condemned in scripture, as hateful and abominable to God, Proverbs 6:17, 19, and 12:22; Col. 3:9.

Question: Who is the author and father of lies?

Answer: The devil, John 8:44 - "When he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it."

Question: How does God testify his displeasure against lying of all kinds?

Answer: By declaring that "he who speaketh lies shall perish," Proverbs 19:9; accordingly it is said, "ALL liars shall have their part in the lake which burneth with fire and brimstone," Rev. 21:8.

Question: What is more particularly forbidden in this commandment, according to the answer?

Answer: Whatever is injurious to our own or our neighbour's good name.

Question: How may we injure our own good name?

Answer: By a vain-glorious commendation of ourselves, 2 Tim 3:2; by despising of others who ought justly to be esteemed, Luke 18:9, 11; or by doing any thing scandalous and offensive in the eye of the world, 1 Sam. 2:17, 30.

Question: In what may we be injurious to our neighbour's good name?

Answer: By flattering him to his face, Proverbs 28:4; by defaming him behind his back, Psalm 50:20; or by bearing false witness against him in public judicature, Ezek. 22:9.

Question: What is the evil of flattering our neighbour to his face?

Answer: It tends to foster and foment his pride, and thus to bring on his ruin, Proverbs 26:28 - "A flattering mouth worketh ruin."

Question: What is the evil of defaming him behind his back?

Answer: Nothing can be more devilish and malicious, than to fix calumny and reproach upon one, when he is not present to vindicate and defend himself: hence the same original word, which is rendered slanderer, 1 Tim. 3:11, is used also to signify the devil, 1 Pet. 5:8.

Question: Who are they that maybe guilty of bearing false witness against their neighbour in public judicature?

Answer: The prosecutor, defendant, witness, advocate, and judge, may each of them be guilty in this way.

Question: How may the prosecutor be guilty?

Answer: In making an unjust demand upon the defendant, Acts 24:5; or laying to his charge that of which he believes him to be innocent, chap. 25:7.

Question: How is the defendant, upon the other hand, chargeable with guilt in this matter?

Answer: By artful and dilatory evasions, by which the plaintiff is put to needless trouble and charge in the obtaining of justice.

Question: How may witnesses, in public judicature, be injurious to their neighbour's good name?

Answer: Not only by the heinous sin of bearing testimony to a downright falsehood, but likewise by denying, mincing, or keeping back the truth, or any part of it.

Question: When are advocates or attorneys guilty in this way?

Answer: When they take in hand to plead and maintain a bad cause, looking on it as a part of their profession to be as warm and zealous in defending what is wrong, as what is just and right.

Question: How may the judge be guilty of bearing false witness?

Answer: By a rash, partial, and iniquitous sentence; thus perverting justice, and injuring the innocent, like Pilate, Matt. 27:24, 26.

Question: What is the evil of injuring our neighbour in his good name?

Answer: It robs him of a most valuable treasure; for, if once his good name or character is sunk, his further usefulness in the world is, to all appearance, irrecoverably gone.

Question: What should affright and deter us from the sins of the tongue, forbidden in this commandment?

Answer: That we are to answer, in the last and great day for our words, as well as our actions, Matt. 12:36, 37 - "Every idle word that men shall speak, they shall give account thereof in the day of judgment; for, by thy words thou shalt be justified, and by thy words thou shalt be condemned."


The Assembly's Shorter Catechism Explained

Question: Which is the Tenth Commandment?

Answer: 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 maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's.


The Assembly's Shorter Catechism Explained

Question: What is required in the Tenth Commandment?

Answer: The Tenth Commandment requireth full contentment with our own condition, with a right and charitable frame of spirit toward our neighbour, and all that is his.

Question: What is the practice of the Papists with reference to the Tenth Commandment?

Answer: They have; (in some of their formularies,) erased the Second Commandment, because contrary to their image worship; therefore, in order to keep up the number TEN, they split THIS into two, making these words, "Thou shalt not covet thy neighbour's house," to be the ninth; and, "Thou shalt not covet thy neighbour's wife," &c. to be the tenth.

Question: How are they confuted?

Answer: By the words of this commandment (as they are here inserted from Ex. 20:17,) being transposed into a different order in Deut. 5:21; where desiring our neighbour's wife is put before coveting of his house; which is a plain evidence, that what the Papists make two is but one undivided precept; otherwise what, according to them, is the ninth in the one place, will be the tenth in the other.

Question: What is the general duty required in this commandment?

Answer: It is an inward disposition and inclination of the whole soul, to perform all the duties contained in the law, particularly in the second table, which this commandment more immediately respects; and that out of love to God, and a desire to please him, Psalm 119:5, 47.

Question: How do you prove this to be the general duty required?

Answer: From the general sin forbidden; namely, COVETOUSNESS, which includes the motion or stirring of corruption against all the commands of the law, because of their holiness and contrariety to depraved nature, Rom. 7:7, 8.

Question: What inward disposition of soul does this commandment require with reference to ourselves in particular?

Answer: It requires, with reference to ourselves, full contentment with our own condition, 1 Tim. 6:6.

Question: What do you understand by full contentment with our own condition?

Answer: A cheerful acquiescence in the lot which God, in his holy and wise providence, is pleased to carve out for us in this world, Heb. 13:5 - "Be content with such things as ye have."

Question: Is full contentment with our own condition attainable in this life?

Answer: Though the perfection of no grace is attainable in this life, yet a great measure, and eminent degrees of grace, particularly this of contentment, may be, and has been, attained by the saints in this world, Phil. 4:11 - "I have learned, in whatever state I am, therewith to be content."

Question: Is contentment, in a prosperous condition, an easy attainment?

Answer: No; without grace it cannot be attained; because, naturally, our ambitious and covetous desires increase in proportion to our riches; as is evident in the instance of Ahab, whom a kingdom could not satisfy without Naboth's vineyard, 1 Kings 21:4.

Question: How is true contentment attained under prosperous circumstances?

Answer: By looking above all the enjoyments of time as transitory and vain, to God himself, as our chief good and eternal inheritance, Psalm 62:10, and 16:5, 6.

Question: Is contentment likewise required under cross dispensations of providence; such as, poverty, reproach, bodily afflictions, and loss of near relations?

Answer: Though it be a grievous sin to be stupidly insensible and unconcerned under these or the like circumstances, Hos. 7:9; yet a contentment of submission, or such as is without repining and murmuring, is, undoubtedly, required under the severest troubles that can befall us in this life, Lam. 3:39 - "Wherefore doth a living man complain, a man for the punishment of his sins?" And, Ezra. 9:13 "...seeing that thou our God hast punished us less than our iniquities deserve,"

Question: What ground of contentment have we under outward poverty and want?

Answer: That, though we be the poor of this world, yet we may be "rich in faith, and heirs of the kingdom," James 2:5.

Question: Why should we bear reproach without murmuring?

Answer: Because whatever reproach is cast upon us for Christ's sake, he will wipe it clean off at his second appearing, Luke 22:28, 29; Matt. 25:34.

Question: What reason for contentment have we under bodily afflictions?

Answer: That they are only of short duration, 2 Cor. 4:17; mixed with mercy, Lam. 3:32; consistent with love, John 11:3; and designed for "our profit, that we might be partakers of his holiness," Heb. 12:10.

Question: What should content and comfort us under the loss of near and dear relations?

Answer: That the Lord Jesus, who stands in every amiable relation to us, is always at hand, being "the same yesterday, today, and for ever," Heb. 13:8.

Question: Are we required to be content under divine desertion, or the want of the sense of the love of God?

Answer: Though we have no reason to quarrel with God, for withdrawing the light of his countenance, which we never deserved; yet it is impossible for any gracious soul to be easy and content under the hidings of his face, but it must needs earnestly long for, and ardently breathe after the returns of his love; as is evident from the example and practice of the saints, in the following texts, Job 23:3, and 29:2, 3; Psalm 13:1, 42:1, 2, and 84:2.

Question: What inward frame or disposition of soul does the Tenth Commandment require with reference to our neighbour?

Answer: It requires a right and charitable frame of spirit toward him, and all that is his, Rom. 12:16.

Question: When may we be said to have this right and charitable frame of spirit here required?

Answer: When our inward motions and affections are influenced by grace, to sway and determine us to promote and rejoice in the welfare of our neighbour, both as to his spiritual and temporal concerns, 1 Cor. 13:4-8.

Question: When may it be evident to ourselves, that we have a right and charitable frame of spirit towards those who excel us in gifts and graces?

Answer: When, under an humbling sense of our own defects, we are thankful for the honour that is brought to God, by the shining of his gifts or graces in others, Gal. 1:23, 24.

Question: What should induce us to a right and charitable frame of spirit towards those that are in more prosperous circumstances than ourselves; or whose condition in the world is better than our own?

Answer: The considering that a flourishing condition in the world is not always the best, Psalm 38:16; that if we enjoy communion with God, it is infinitely preferable to all outward prosperity without it, Psalm 16:5, 6.

Question: How may such a right and charitable frame of spirit be attained?

Answer: Only by the implantation of faith, as the root of this and all other motions of the soul that are acceptable to God, Heb. 11:6; Rom. 14:23.


The Assembly's Shorter Catechism Explained

Question: What is forbidden in the Tenth Commandment?

Answer: 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.

Question: What is the leading sin forbidden in this commandment?

Answer: It is COVETOUSNESS: Thou shalt not covet.

Question: What is covetousness?

Answer: It is an excessive and irregular desire after those worldly goods which we have not, Proverbs 1:19, and which God, in his providence, does not see meet that we should have, Psalm 75:6, 7.

Question: How does the excess of an avaricious mind discover itself?

Answer: By such an insatiable thirst after worldly gain, as can never be satisfied, Proverbs 30:15.

Question: In what consists the irregularity of covetousness?

Answer: In the desire of worldly goods which are in the possession of our neighbour, and even sometimes as they are his, 1 Kings 21:2.

Question: How does the covetousness of the heart discover itself?

Answer: By discontentment with our own estate, and envying or grieving at the good of our neighbour.

Question: What is discontentment with our own estate?

Answer: It is to murmur and fret at our present condition in the world, as being worse than we think should fall to our share, or than we are expecting and looking for, 2 Kings 6:33.

Question: What is the aggravation of this sin?

Answer: It argues an unwillingness to be at God's disposal, Psalm 12:4; an esteeming ourselves more competent judges than he, of what is best for us, 1 Kings 1:5; and it is, in effect, usurping the throne of God, and taking his government into our own hands, Ex. 5:2.

Question: What are the proper remedies against it?

Answer: The only sovereign remedy, is to give Christ the pre-eminence in our hearts, Psalm 73:25; for then we will undervalue all temporal things, in comparison of him, Psalm 76:4.

Question: What is envying or grieving at the good of our neighbour?

Answer: It is to repine and grudge at his prosperous circumstances, Neh. 2:10, or any superior endowment or privilege he is possessed of above ourselves, Psalm 112:9, 10.

Question: What is the evil of this sin?

Answer: It wastes and consumes the body, Proverbs 14:30 - "Envy is the rottenness of the bones," and it is fertile of "confusion, and every evil work," James 3:16.

Question: What is the source or spring of covetousness?

Answer: The inordinate motions and affections that are in our souls.

Question: What do you understand by the inordinate motions and affections here forbidden?

Answer: Not only the unlawful purposes, intentions, and desires, that are actually formed in the heart, but even the first risings and stirrings of corruption in the soul, which are antecedent to the consent of the will, Gen. 6:5.

Question: Are not the vicious lusts and desires that are, formed and assented to in the heart, forbidden in other commandments of the second table, as well as in this?

Answer: Yes; as appears from our Saviour's exposition of the Seventh Commandment, Matt. 5:28 - "But I say unto you, Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart."

Question: How then is this commandment distinguished from others, which forbid heart sins equally with it?

Answer: This commandment is levelled particularly at the root of all sin, namely, habitual lust, or corruption of nature, together with its very first motions, and especially as these are contrary to the love of our neighbour; whereas, other commandments chiefly respect such secret and heart sins as are actually committed, though not known to the world.

Question: How does it appear that this commandment is levelled particularly at habitual lust, or at the root of all sin?

Answer: Because, since other commandments chiefly forbid heart sins actually formed, this commandment must forbid the very rise of them, or the least bias and inclination to evil; otherwise it would not be distinct from the rest, nor would the law be absolutely perfect.

Question: Does not the apostle James distinguish between lust and sin, chap. 1:15 - "When lust hath conceived it bringeth forth sin;" and will it not from thence follow, that lust, or corruption of nature, is not properly sin, and consequently not forbidden in this commandment?

Answer: The apostle distinguishes between lust and sin merely as a corrupt principle and the act which it produces; both which are hateful to God, and contrary to his law.

Question: If lust, or corruption of nature, cannot be remedied, or extirpated by any prescription in the Divine law, why is it at all prohibited?

Answer: It is nevertheless prohibited, both because contrary to the nature of God, and as a mean to reprove and humble us for it, Rom. 7:9.

Question: What is the difference between human and Divine laws on this head?

Answer: Human laws respect only overt or open acts of sin, but Divine laws respect likewise the internal inclination and disposition which persons have to commit it, Psalm 66:18.

Question: What is the opinion of the Papists concerning the prohibition of habitual lust?

Answer: They pretend that the law of God respects only the corruption of our actions, but not the habit or principle from whence they proceed.

Question: How are they refuted?

Answer: From the spirituality of the law, which extends to the motions of the heart, as well as the actions of the life, Rom. 7:14, 23.

Question: If, the first motions of corruption are not entertained, but immediately curbed and restrained, why are they prohibited as sinful?

Answer: Because, however soon they are curbed or restrained; yet having once been in the soul, they cannot but leave a stain and pollution behind them, contrary to the holiness and purity required in the law, James 1:14.

Question: Who are they that are sensible of these inordinate motions and affections of the heart, and are humbled for the same?

Answer: None properly but the regenerate; as is evident from the instance of the apostle, who says of himself, after his conversion, "I had not known lust, except the law had said, Thou shalt not covet," Rom. 7:7.

Question: What is the apostle's meaning in these words?

Answer: It is, as if he had said, I had not known this strong propensity that is in my heart to all manner of sin, even before it be consented to, or deliberately committed; unless the Spirit of God had discovered it to me, in this precept of the law forbidding the same.

Question: How does this propensity to sin evidence itself?

Answer: In that no sooner is the object presented, than instantly there is an inordinate motion and affection of the heart after it. The combustible matter within catches fire at the very first spark of temptation, Josh. 7:21.

Question: What may we learn from the general scope of this, and all the other commandments?

Answer: That though we could forbear the evil, and do the good contained in every commandment, it would not be sufficient, except we did it for the Lord's sake, out of love to him, and regard to his authority, Ezek. 20:19.


The Assembly's Shorter Catechism Explained

Question: Is any man able perfectly to keep the commandments of God?

Answer: 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.

Question: What is it perfectly to keep the commandments of God?

Answer: It is, from a nature perfectly holy, to yield constant and uninterrupted obedience to them, both in heart and life, Matt. 22:37, 39.

Question: Was ever any man, in this world, able to keep the commandments of God in this manner?

Answer: Yes; Adam, before his fall, was able to give perfect obedience to them all, Eccl. 7:29 - "God made man upright."

Question: Whether was Adam's ability to keep the commandments of God, concreated with him, or, was it a superadded gift?

Answer: It was concreated with him, as being made after the image of God, Gen. 1:27.

Question: Has none, since the fall, been able to keep them perfectly?

Answer: No mere man has ever been able to do it, since that time, Rom. 3:9, 10.

Question: What do you understand by a mere man?

Answer: One who is no more than a man; and all Adam's family, descending from him by ordinary generation, are only mere men, Acts 17:26.

Question: Why is the limitation of no mere man inserted in the answer?

Answer: That Christ might be excepted, who is infinitely more than a man, being IMMANUEL, "God with us," Matt. 1:23.

Question: Why should HE be excepted?

Answer: Because he not only yielded perfect obedience to the law in our nature, but an obedience meritorious of life, for all his spiritual seed, Matt. 3:15; Rom. 5:17, 19.

Question: Do not the saints, in this life, keep the commandments of God perfectly?

Answer: No; "for there is not a just man upon earth, that doeth good, and sinneth not," Eccl. 7:20.

Question: Will they ever be capable of doing it?

Answer: Yes; when they come to heaven, where they are made perfect, Heb. 12:23; and where "the former things are passed away," Rev. 21:4.

Question: Why are they not able perfectly to keep them in this life?

Answer: Because of the remains of corruption cleaving to every one of them, while in this world, Rom. 7:23; and from which they long to be delivered, verse 24.

Question: But may not grace received in this life enable them to keep the commandments of God perfectly?

Answer: There is no promise of any such grace, nor would it be consistent with the gradual nature of spiritual growth, as the saints do not arrive at their full stature till they come to glory, 1 Thess. 3:13.

Question: How does it appear from scripture, that the saints cannot attain perfection in this life?

Answer: The scripture expressly affirms, that "in many things they offend all," James 3:2; and it records the failings and infirmities of the most eminent of them that ever lived, such as Abraham, Gen. 20:2; Moses, Psalm 106:33; David, 2 Sam. 11:4, 15; Peter, Matt. 26:72, 74; and many others.

Question: Do not the saints themselves ingenuously acknowledge, that they cannot attain perfection while here?

Answer: Yes; Job 9:20 - "If I say, I am perfect, it shall also prove me perverse." Paul, likewise, Phil. 3:12 - "Not as though I had already attained, or were already perfect."

Question: But is it not said that Noah, Gen. 6:9; Hezekiah, Isaiah 38:3; and Job, Job 1:8, were each of them perfect?

Answer: The perfection ascribed to them, is only comparative; that is, they were more holy and circumspect than many others; but it cannot be understood of absolute perfection, as their sins and blemishes stand also upon record: Noah, for drunkenness, Gen. 9:21; Hezekiah, for ingratitude, 2 Chron. 32:25; and Job, for some degree of impatience under the rod, chap. 3.

Question: If the saints cannot attain perfection in this life, why is it said, that they do not commit sin? 1 John 3:9 - "Whosoever is born of God, doth not commit sin."

Answer: The meaning is, they do not take pleasure and delight in sin, nor make a trade of it, as unregenerate persons do, who are therefore called "the workers of iniquity," Psalm 125:5.

Question: Is not the perfection of sincerity attainable by the saints?

Answer: They may attain to a very high and eminent degree of sincerity in this world, Psalm 18:23; 2 Cor. 1:12; but the absolute perfection of this, or any other grace, is not to be expected by them, till they come to heaven, 1 Cor. 13:12.

Question: Will they not be accepted upon such sincerity as they can attain to, though short of the perfection required in the law?

Answer: Their acceptance before God is not founded on their sincerity, or any other branch of their sanctification; but solely in their justification, by which the "righteousness of the law" is fulfilled in them, in virtue of the surety righteousness imputed to them, Rom. 8:4; and thus they are "accepted in the Beloved," Eph. 1:6.

Question: Since none of mankind are able, in this life, perfectly to keep the commandments of God, how often does the answer say that they break them?

Answer: It says that they break them daily or continually, Gen. 6:5.

Question: In what do they daily break them?

Answer: They do it in thought, word, and deed.

Question: Is there any other possible way of breaking the commandments of God?

Answer: No; there is no other way of breaking any of them, (as to actual transgression,) than either in our thoughts, words, or deeds; and our doing so, in all these respects, shows the justice of that charge which the Lord has against every one of us, Jer. 3:5 - "Behold, thou hast spoken and done evil things as thou couldst."

Question: How do we break the commandments of God in our THOUGHTS?

Answer: When our thoughts are sinfully employed either with reference to God, ourselves, or our neighbours.

Question: When are our thoughts sinfully employed about God?

Answer: When they are entertaining unworthy and unbecoming notions and conceptions of him, Psalm 50:21, and 94:7, such as reflect dishonour upon his perfections and providence, Zeph. 1:12; or such as are inconsistent with the discovery he has made of himself, as being "in Christ reconciling the world to himself," 2 Cor. 5:19.

Question: When are our thoughts sinfully exercised about ourselves?

Answer: When they are gratifying our pride, Obadiah ver. 3, ambition, Isaiah 14:13, 14, and self-applause, Rom. 12:3.

Question: When are they sinfully employed about our neighbours?

Answer: When they are meditating and indulging envy, Gen. 4:15; reproach, Jer. 20:10; or revenge against them, Gen. 27:41.

Question: What is the aggravating evil and malignity of sinful thoughts?

Answer: The evil and malignity of them consists in this, that they are the immediate source and spring from whence all our sinful words and deeds flow; "for out of the abundance of the heart the mouth speaketh," Matt. 12:34.

Question: What is the proper remedy and antidote against sinful thoughts?

Answer: The Spirit's taking the things of Christ, and showing them unto us, John 16:14, by which they will become the subject matter of our meditation and highest esteem: "for where the treasure is, there will be the heart also," Matt. 6:21.

Question: How do men break the commandments of God by their WORDS?

Answer: When, besides idle and unprofitable words, Matt. 12:36, they utter such as are more directly dishonouring to God, Psalm 73:9, 11, and hurtful and prejudicial to themselves and others, Psalm 140:3.

Question: How do they break them by their DEEDS?

Answer: When those sins are committed, which have been conceived in the thought, and uttered by the tongue; being inconceivably more than can be condescended upon, "for, innumerable evils have compassed us about," Psalm 40:12.

Question: What may we learn from man's inability to keep the commandments perfectly in this life?

Answer: That we must be wholly indebted to the free grace of God, for salvation and eternal life, Titus 3:5, and not to any thing in ourselves, who are, at best, but unprofitable servants, Luke 17:10.


The Assembly's Shorter Catechism Explained

Question: Are all transgressions of the law equally heinous?

Answer: Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.

Question: What do you understand by some sins being more heinous than others?

Answer: That they are more abominable, hateful, and offensive to God than others are, Ezek. 8:6, 13, 15.

Question: Are not all sins hateful, and offensive to God?

Answer: Yes; but not equally so, Matt. 7:3 - "Why beholdest thou the MOTE that is in thy brother's eye, but considerest not the BEAM that is in thine own eye?"

Question: How does it appear that all sins are not equally offensive to God?

Answer: From the different degrees of punishment that shall be inflicted in the other world, Matt. 11:22 - "But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment than for you." See also Luke 12:47, 48.

Question: In whose sight are some sins more heinous than others?

Answer: In the sight of God, who is the best judge of the heinousness of sins, Job 36:9.

Question: In what respects are some sins more heinous in the sight of God than others?

Answer: Some are more heinous in themselves, and some are so by reason of several aggravations.

Question: What is it for sins to be heinous in themselves?

Answer: It is to be heinous in their own nature, though no other aggravating circumstances should attend them.

Question: How are these sins, that are in their own nature more heinous than others, commonly ranked?

Answer: Sins committed more immediately against God, or the first table of his law, are more heinous in their own nature, than sins committed more immediately against man, or any precept of the second table. Likewise, some sins against the second table, are more heinous in themselves, than other sins against the said table.

Question: What examples are usually given of both these?

Answer: Blasphemy against God, is more heinous in its own nature, than defaming, or speaking evil of our neighbour, 1 Sam. 2:25; and adultery is more heinous than theft, Proverbs 6:30, to the end of the chapter.

Question: "What are those aggravations that make some sins more heinous than others?"

Answer: "Sins receive their aggravation, 1. From the persons offending. 2. From the parties offended. 3. From the nature and quality of the offence. 4. From the circumstances of time and place."102

Question: How may the persons OFFENDING be viewed?

Answer: They may be viewed, either as to their age, gifts, or office.

Question: What aggravation arises from the age of the persons offending?

Answer: If persons are advanced in years, by which they may be supposed to have more experience, their sins are more highly aggravated than if committed by children, or such as are raw and inexperienced, Job 32:7.

Question: How are sins aggravated from the gifts of the persons offending?

Answer: If the offenders have been eminent for their profession, 2 Sam. 12:14, or have had a larger measure of gifts, 1 Kings 11:9, or grace, James 4:17, conferred upon them, their sins will be proportionably aggravated beyond others, who have not been so privileged.

Question: How are sins aggravated from the office, or station, in which persons offending may be placed?

Answer: If the persons who give the offence be in an eminent station in the world, or vested with any office in the church, Jer. 23:11, 14, or in the state, 1 Kings 14:16; their sins cannot but be of a deeper tincture and dye, because their example is more likely to be followed by others, Jer. 23:14.

Question: How do sins receive their aggravation from the parties OFFENDED?

Answer: If committed "immediately against God, his attributes and worship; against Christ and his grace; against the Holy Spirit, his witness and working; against superiors, and such as we stand especially related and engaged unto; against any of the saints, particularly weak brethren: - and the common good of all, or many."103

Question: On what account is sin aggravated as being committed immediately against God, his attributes and worship?

Answer: In as much as it is doing evil in his sight, Psalm 51:4; is despising "the riches of his goodness," Rom. 2:4; and undervaluing his ordinances, Mal. 1:8, and the glory he has stamped upon them, verse 14.

Question: In what consists the heinousness of sin, as being against Christ and his grace?

Answer: In its being a slighting and contemning the only remedy which infinite wisdom has provided for our malady, Acts 4:12; and surely there can be no escape, if we "neglect so great salvation," Heb. 2:3.

Question: How is sin aggravated by its being committed against the Holy Spirit, his witness and working?

Answer: In as much as it is a rejection of his testimony without us, in the word, John 15:26, and a quenching his motions and operations within us, 1 Thess. 5:19.

Question: What aggravation does sin receive, as being committed against superiors, and such as we stand especially related and engaged to?

Answer: In so far as sin is committed against any of these, it is a violation of the most sacred bonds, both of nature, Proverbs 30:17, and gratitude, Psalm 55:12, 13.

Question: How is it aggravated, as being committed against the saints, particularly weak brethren?

Answer: As being committed against the saints, it is a contempt of the image of God in them, Luke 10:16; and as against weak brethren, it is laying a stumbling-block before them, by which they may be ensnared and fall, 1 Cor. 8:12.

Question: Who are they that sin against the common good of all men, or many of them?

Answer: They are such as do what in them lies to hinder the propagation of the gospel where it is not, and to mar the success of it where it is, 1 Thess. 2:15, 16; there being nothing that tends more to the common good of all men, than the word of this salvation being sent among them, Acts 13:26.

Question: What is the aggravation of this sin?

Answer: It makes those who are guilty of it bear the nearest resemblance they can to the devil, who aims at nothing more than the ruin and destruction of mankind, 1 Pet. 5:8.

Question: How are sins aggravated from the NATURE and QUALITY of the offence?

Answer: They are much aggravated, "if the offence be against the express letter of the law; break many commandments; - if it break forth in words and actions; - admit of no reparation; - if against conviction of conscience; - if done deliberately obstinately, and with delight."104

Question: Why is the offence said to be aggravated from being committed against the express letter of the law?

Answer: Because in this case there can remain no manner of doubt about the sinfulness of the action; and therefore it must be sinning with the greatest boldness and presumption, Rom. 1:32.

Question: What aggravation is there in breaking many commandments at once?

Answer: The sin thus becomes a Complicated offence, containing many crimes in the bosom of it; like David's sin in the matter of Uriah, 2 Sam. 12:9.

Question: How is sin aggravated by breaking forth in words and actions?

Answer: Sinful words and actions reflect a more public dishonour on God, Matt. 5:22, and do greater injury to men, Micah. 2:1, than if they were latent only in the thought.

Question: What aggravation is there in those sins which admit of no reparation?

Answer: Their admitting of no reparation, cannot fail to aggravate them in the very nature of things; thus murder or adultery cannot but be more heinous than theft, because there may be restitution of one kind or other for theft, Lev. 6:4, 5; but nothing can compensate the taking away of the life of another, Num. 35:31 or the violation of the marriage-bed and covenant, Proverbs 6:35.

Question: What is the aggravation of sinning, against convictions of conscience?

Answer: This kind of sinning offers violence to ourselves, contrary to the checks of that judge and reprover which every one has in his own breast, Rom. 1:32.

Question: What is the evil of sinning deliberately, obstinately, and with delight?

Answer: It argues the giving a kind of defiance to the Almighty, Ex. 5:2; a rooted hatred of him, Rom. 8:7; and is a strong evidence of judicial blindness and hardness of heart, Zech. 7:11, 12.

Question: What aggravation do sins receive from the circumstance of TIME?

Answer: They are more heinous if committed on the Lord's day, Jer. 17:27, or on days occasionally set apart for fasting or thanksgiving, Isaiah 22:12, 13, than at other times.

Question: How are sins aggravated from the circumstance of the PLACE in which they are committed?

Answer: An offence is more heinous, if it be done in a land of gospel light, Isaiah 26:10; or if committed "in public, or in the presence of others, who are thereby likely to be provoked or defiled, 2 Sam. 16:22."105

Question: What improvement should we make of this doctrine of sin in its aggravations?

Answer: To be more humbled and abased before the Lord, under a sense of our sins thus aggravated, Ezra 9:6; and likewise so much the more to admire the riches of pardoning mercy, as extended to the very chief of sinners, 1 Tim. 1:13, 15.


The Assembly's Shorter Catechism Explained

Question: What doth every sin deserve?

Answer: Every sin deserves God's wrath and curse, both in this life, and that which is to come.

Question: What do you understand by the desert or demerit of sin?

Answer: It is that in the nature of sin, which of itself deserves all that wrath and curse, which God, in his infinite justice, has entailed upon it, Gal. 3:10.

Question: What is it in the nature of sin, which, of itself, deserves this wrath and curse?

Answer: It is the opposition, and contrariety of it to the holiness of God expressed in his law, Hab. 1:13; which is the very thing that constitutes the enormity, or heinousness of it, Jer. 44:4.

Question: Can wrath be ascribed to God as it is a passion?

Answer: No; for all passions, properly speaking, are inconsistent with God's absolute unchangeableness, Mal. 3:6, and independency, Acts 14:15.

Question: What then is to be understood by God's wrath?

Answer: That most pure and undisturbed act of his will, which produces most dreadful effects against the sinner, Isaiah 33:14.

Question: What are these dreadful effects, which the wrath of God produces against the sinner?

Answer: All the miseries of this life, death itself, and the pains of hell for ever.106

Question: Is the desert of sin separable from the nature of it?

Answer: No; as sin is the very opposite of God's holy nature and righteous law, it cannot but deserve his wrath and curse, Rom. 6:23.

Question: If every sin deserves God's wrath and curse, must not the sins of believers deserve the same likewise?

Answer: Whatever be the desert of their sin, their persons can never be exposed, or liable to God's vindictive wrath, either in this life, or that which is to come, Zeph. 3:17; Hos. 13:14.

Question: Why cannot the persons of believers be liable to the wrath and curse of God?

Answer: Because of their union with Christ, Rom. 8:1, who has fulfilled all righteousness for them, ver. 33, 34; or answered all the demands of law and justice in their room and stead, chap. 4:25.

Question: What do the Papists mean by venial sins?

Answer: Such sins as are in their own nature so small and trivial, that they do not deserve eternal punishment.

Question: Are there any sins in this sense venial?

Answer: By no means; for the least sin, being committed against a God of infinite perfection, must, on that account, be objectively infinite, and consequently deserve an infinite punishment, 2 Thess. 1:9.

Question: May not smaller offences be atoned for, by human satisfaction or penances?

Answer: "Even the least sin - cannot be expiated, but by the blood of Christ," Heb. 9:22; 1 Pet. 1:18, 19.107

Question: What may we learn from the desert of sin?

Answer: The amazing love of God, in transferring the guilt and punishment of sin, to the glorious Surety, making "him to be sin for us, who knew no sin, that we might be made the righteousness of God in him," 2 Cor. 5:21.


The Assembly's Shorter Catechism Explained

Question: What doth God require of us that we may escape his wrath and curse, due to us for sin?

Answer: 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.

Question: What weighty argument or motive (among many others,) does the scripture afford, for essaying the practice of what God requires of us?

Answer: That though we are enjoined, to work out our own salvation with fear and trembling; yet, we are at the same time assured, that "it is God which worketh in us, both to will and to do, of his good pleasure," Phil. 2:12, 13.

Question: Does God require any thing of us in point of duty, without promising suitable furniture, for the performance of it?

Answer: No; for he has said, "I will cause you to walk in my statutes, and ye shall keep my judgments, and do them," Ezek. 36:27.

Question: Can we escape the wrath and curse of God, due to us for sin, by any thing we can do of ourselves?

Answer: No, surely; for "all our righteousnesses are as filthy rags," Isaiah 64:6; and, "by the works of the law, shall no flesh be justified," Gal. 2:16.

Question: Why then does the answer say, that to escape the wrath and curse of God, due to us for sin, God requires of us, faith in Jesus Christ, repentance unto life, and a diligent use of all the outward means?

Answer: Because, though these duties, as performed by us, can neither give a title to, nor possession of eternal life; yet God appoints and requires them, both as they are MEANS of conveying and improving the salvation purchased, 1 Cor. 1:21, and likewise, as they are EVIDENCES of our interest in it, when conveyed, John 6:47.

Question: Why does God require faith in Jesus Christ as the sovereign means of escaping his wrath and curse?

Answer: Because there is salvation in no other; there being "none other name under heaven, given among men, whereby we must be saved," Acts 4:12.

Question: What encouragement have we to essay believing in Jesus Christ?

Answer: There cannot be a greater encouragement than this, that faith "is the gift of God," Eph; 2:8; and accordingly the promise runs, "I will say, It is my people, and they shall say, The Lord is my God," Zech. 13:9.

Question: Why is repentance unto life required?

Answer: Because it is the inseparable fruit and effect of faith or believing, Zech. 12:10 - "They shall look upon me whom they have pierced, and they shall mourn for him."

Question: What encouragement have sinners of mankind, privileged with gospel light, to look for, or expect this blessing of repentance unto life, which God requires of them?

Answer: They are warranted to expect it on this ground, that as Christ has "received gifts for men," Psalm 68:18, so "him hath God exalted with his right hand to be a Prince and a Saviour, to give repentance to Israel," Acts 5:31.

Question: Why does God require of us the diligent use of all the outward means whereby Christ communicates to us the benefits of redemption?

Answer: Because a neglect or contempt of the means of divine appointment, for communicating the benefits of redemption, is, in the sight of God, the same thing as a neglect or contempt of these inestimable benefits themselves, Luke 10:16 - "He that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me."

Question: Can our believing, repenting, and diligent use of means, as they are acts of ours, be the procuring cause of our escaping wrath, or found our title to life and salvation?

Answer: No; for, "by the deeds of the law, there shall no flesh be justified in his sight," Rom. 3:20. Our security from wrath and title to heaven, are founded on the imputation of the surety righteousness alone, Isaiah 45:25.

Question: What would be the consequence of making our faith, repentance, and good works, the procuring cause of our escaping the wrath and curse of God due to us for sin?

Answer: This would be setting aside the satisfaction of Christ, and making a saviour of our duties, than which nothing could nail us more effectually down under the curse, Gal. 3:10 - "As many as are of the works of the law, are under the curse."

Question: Have unbelieving and impenitent sinners any warrant to conclude, that they have escaped the wrath and curse of God, due to them for sin?

Answer: No, surely; for "he that believeth not, is condemned already," John 3:18; and our Lord says, "Except ye repent, ye shall all likewise perish," Luke 13:3.

Question: Is our escaping the wrath and curse of God suspended on the condition of our faith, repentance, and diligent use of the outward means?

Answer: No; for, if any promised blessing were suspended upon the condition of our personal obedience, it would be the very form of the covenant of works, Rom. 10:5 - "Moses describeth the righteousness which is of the law, that the man which doth these things, shall live by them."

Question: When do carnal and unregenerate men turn the dispensation of the covenant of grace into the form of the covenant of works?

Answer: When they separate the duties of faith, repentance, and the diligent use of the means, from the promises of the Covenant, and hope to make themselves accepted with God by their personal performance of these duties, Rom. 10:3.

Question: What CONNEXION have faith, repentance, and the use of outward means, with salvation?

Answer: They have the connexion of APPOINTED MEANS prescribed by God himself, which, by his blessing, are subservient for such a valuable end; being themselves a part of salvation, and evidences of it, 2 Thess. 2:13.

Question: How are the means of salvation usually distinguished?

Answer: Into internal and external.

Question: What are the internal means?

Answer: Faith and repentance, with the other graces that accompany or flow from them.

Question: Why called internal, or inward?

Answer: Because they are wrought in the hearts of the elect, by the Spirit of God, as the fruits and effects of Christ's purchase and mediation, Zech. 12:10.

Question: What are the external or outward means?

Answer: They are the ordinances of Divine institution, and appointment; such as, the word, sacraments, and prayer.

Question: How is faith in Jesus Christ connected with salvation?

Answer: As it is the hand that receives Christ and his righteousness, as the all of our salvation, Psalm 68:31; John. 1:12.

Question: How is repentance unto life connected with salvation?

Answer: As it consists in that godly sorrow for sin, flowing from faith, which is both the exercise and ornament (in some measure) of all the travellers Zion-ward, while in this world, Jer. 50:4; 2 Cor. 7:11.

Question: How is the diligent use of outward means connected with salvation?

Answer: As it is by them that Christ communicates to us the benefits of redemption, Proverbs 2:1-16.

Question: Could he not communicate the benefits of redemption, without the outward means?

Answer: Whatever he could do, yet his ordinary method is to honour his own ordinances, as the means of communicating these benefits to us, which we are not to expect but in the use of them, Proverbs 8:34; Rom. 10:17.

Question: What USE does God require us to make of the outward means?

Answer: He requires us to make a diligent use of them.

Question: What is a diligent use of the outward means?

Answer: It is an embracing every opportunity offered in providence, for attending upon God in them, looking earnestly for his blessing upon them, by which alone they become efficacious for our spiritual benefit, 1 Cor. 3:6, 7.


The Assembly's Shorter Catechism Explained

Question: What is faith in Jesus Christ?

Answer: 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.

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

Answer: They are these four: historical, temporary, the faith of miracles, and saving faith.

Question: What is historical faith?

Answer: It is a bare assent to the truth of what is revealed in the word, without any real affection or regard to the things revealed in it. Such a faith as this may be found in devils, James 2:19; and in wicked men, Acts 8:13.

Question: Why called historical?

Answer: Not merely because it believes only the histories of the Bible; but because it assents to the truths revealed in it, as being little or no way concerned in them, or without any particular application of them to the soul, Acts 28:26.

Question: What is temporary faith?

Answer: It is such as, together with an assent to the truth of divine revelation, is also accompanied with some slight and transient motion upon the affections; which may endure for awhile, and then vanishes, Matt. 13:20, 21.

Question: Has this kind of faith any influence upon the practice?

Answer: It may be, for a time, accompanied with an external reformation from some grosser sins, 2 Pet. 2:20.

Question: What is the faith of miracles?

Answer: It is that peculiar gift, by which a person believes, that, by the power of God, something shall be effected by him which is quite above the power of all natural causes, 1 Cor. 13:2.

Question: On what occasion has God bestowed upon any this faith?

Answer: For the confirmation of some extraordinary mission, or of some important article of revealed religion; as the miracles of Moses under the Old Testament; and of the apostles under the New.

Question: Was not the faith of miracles, in the days of our Saviour and his apostles, conferred upon some who were not in a state of salvation?

Answer: Yes; both the extraordinary gift of the faith of miracles, and the ordinary and common gifts of the Spirit, were conferred upon some, who, we are assured, will be utterly rejected of God, Matt. 7:22, 23 - "Many will say unto me in that day, Lord, Lord, have we not PROPHESIED in thy name? and in thy name have CAST OUT DEVILS? and in thy name done many WONDERFUL WORKS? And then will I profess unto them, I never KNEW you: depart from me, ye that work iniquity."

Question: What is saving and justifying faith?

Answer: It is that faith in Jesus Christ, which is described in the answer, "whereby we receive and rest upon him alone for salvation," &c.

Question: Why is this faith, described in the answer, called a grace?

Answer: Because it is the gift of God, freely bestowed upon the sinner, Eph. 2:8, who has no antecedent worth, value, or good qualification, of which he can boast, 1 Cor. 4:7.

Question: Why a saving grace?

Answer: Because wherever true faith is, there salvation is already begun, which shall certainly be consummated in due time, John 3:36.

Question: Where is the connexion established between faith and salvation?

Answer: Faith being the gifted hand that is stretched out to receive Christ in the promise, Psalm 68:31, cannot but be inseparably connected with salvation; because Christ, whom faith receives, is the ALL of our salvation, Col. 3:11: hence is that promise, Mark 16:16 - "He that believeth - shall be saved."

Question: Why is it called faith in Jesus Christ?

Answer: Because Christ is the main, or principal object of saving faith, Acts 16:31.

Question: Why do you call him the main or principal object of faith?

Answer: Because nothing can fill the eye or hand of faith, but Christ only, or God in him, Psalm 73:25.

Question: How is faith in Jesus Christ denominated in the answer?

Answer: It is called a receiving, John 1:12, and resting on him, Psalm 37:7.

Question: Are there not other denominations of faith in Christ of the same divine authority with those mentioned?

Answer: Yes; such as eating, drinking, flying, entering, and many others.

Question: From whence are these various denominations of faith derived?

Answer: From the different views in which Christ is represented in the word.

Question: How may the above denominations of faith be applied to the different views in which Christ is represented in the word?

Answer: When the flesh and blood of Christ (or his incarnation and satisfaction) are exhibited as meat indeed, and drink indeed; faith, in conformity to this, is called eating and drinking of the same, John 6:55, 56; when Christ is held forth as a refuge, faith is a flying to him for safety, Heb. 6:18; and when he is represented as a door, faith is an entering in by him, John 10:9.

Question: Why is faith, in the answer, expressed by receiving?

Answer: Because Christ, the glorious object of it, is revealed in scripture, under the notion of a gift, 2 Cor; 9:15, presented to such as are quite poor, and have nothing of their own, Rev. 3:17, 18.

Question: Can there be a receiving of Christ, without a previous giving of him?

Answer: No; there may indeed be a giving, where there is no receiving, because the gift may be refused; but there can be no such thing as a receiving of Christ, without a giving of him before; for "a man can receive nothing except it be given him from heaven," John 3:27.

Question: Why is faith called a resting on Christ?

Answer: Because he is revealed in the word as a firm foundation, Isaiah 28:16, on which we may lay the weight of our everlasting concerns, with the greatest confidence and satisfaction, Psalm 116:7.

Question: To what other scripture expression is resting on Christ equivalent?

Answer: It is the same with TRUSTING in him, Isaiah 26:4; or relying on his righteousness and fulness, as laid out in the word, for our unanswerable plea, and inexhaustible treasure, chap. 45:24.

Question: For what end do we receive Christ and rest upon him?

Answer: For salvation, Acts 15:11.

Question: What is the salvation for which we receive and rest upon Christ?

Answer: It is salvation from sin, Matt. 1:21, as well as from wrath, 1 Thess. 1:10; consisting in a life of holiness here, as well as of happiness hereafter. It is salvation begun in this life, and consummated in glory, Rev. 3:21.

Question: Why are we said to receive and rest upon Christ alone for this salvation?

Answer: To exclude every thing else except Christ himself, and his righteousness, as the ground of our confidence before God, and title to eternal life, Acts 4:12.

Question: What else do men ordinarily rest upon for salvation?

Answer: Upon the general mercy of God; the works of the law; or a mixture of their own works with the righteousness of Christ.

Question: Who are they that rest on the general mercy of God?

Answer: They who never saw the necessity of a satisfaction to law and justice, in order to the honourable exercise of mercy, according to Ex. 34:7.

Question: Who are they who rest on the works of the law, as the ground of their confidence?

Answer: Such as have never been convinced that the demands of the law are utterly above their reach, Gal. 3:12.

Question: Who are they that are for blending or mixing their own works with the righteousness of Christ, as the ground of their hope?

Answer: Such as foolishly imagine they can supply what is defective in their own obedience, by what Christ has done for them, Rom. 9:31, 32.

Question: To what does our Lord resemble this practice?

Answer: To the putting "a piece of new cloth into an old garment," by which "the rent is made worse," Matt. 9:16.

Question: Are not the very expressions of receiving and resting on Christ, designed to exclude the works of the law, from being any part of the ground of our hope of salvation?

Answer: Yes; for, when a poor man receives his alms, or a weary man sits down, and rests himself; neither of them can, in any propriety of speech, be said to work.

Question: Upon what warrant do we receive and rest upon him for salvation?

Answer: Upon the warrant of his being offered.

Question: To whom is he offered?

Answer: He is offered to us, men and women of Adam's family, in contradistinction to the angels that fell, Heb. 2:16.

Question: Where is the offer made?

Answer: In the gospel.

Question: What is the gospel as containing this offer.

Answer: It is good tidings, Luke 2:10; or the promise of eternal life, 1 John 2:25, to sinners of mankind, as such, through Jesus Christ our Lord, Proverbs 8:4.

Question: Though the offer of Christ to us be last mentioned, in the answer, yet is it not the first thing to Be believed?

Answer: Surely it is; for unless one believe that Christ is offered to him as a Saviour, he will never receive and rest upon him for salvation, Rom. 10:14.

Question: Who offers Christ to us in the gospel?

Answer: God, essentially considered in the person of the Father, makes the original or authentic gospel offer of him, John 6:32 - "My Father GIVETH you the true bread from heaven."

Question: In what form or tenor does this authentic offer run?

Answer: In the form of a deed of gift, or grant, in which he makes over his Son, Jesus Christ, to mankind lost, that whosoever of them all shall receive this gift, shall not perish, but have eternal life.

Question: In what text of scripture (amongst others) is this grant, or authentic gospel offer, contained?

Answer: It is expressed in so many words, John 3:16 - "God so loved the world, that he GAVE his only begotten Son, that WHOSOEVER believeth on him should not perish, but have everlasting life."

Question: Who are they that offer Christ to sinners in subordination to God?

Answer: Ministers of the gospel, who have a commission from him so to do, 2 Cor. 5:19, 20.

Question: What is the ministerial offer?

Answer: It is the publishing or proclaiming of Heaven's gift, or grant, to sinners of mankind, without exception, as the foundation of their faith or warrant to believe, 1 John 5:11.

Question: What would be the consequence, if there were any exception in the authentic gospel offer?

Answer: The consequence would be, that no ministerial offer of Christ could be made to the party excepted, more than to the fallen angels.

Question: Does the universality of Heaven's grant, and of the ministerial offer founded on it, infer a universal redemption as to purchase?

Answer: By no means; it only infers a universal warrant to believe.

Question: How do you prove that it infers a universal warrant to believe?

Answer: From this, that if there were not such a gift and grant of Christ as warranted all to receive him, the unbelieving world could not be condemned for rejecting him, as we find they are, John 3:18 - "He that believeth not is condemned already."

Question: Is there any analogy, or proportion, between our receiving and resting on Christ, and the offer that is made of him in the gospel?

Answer: Yes; we receive and rest upon him as he is offered in it, 1 Cor. 15:11 - "So we preach, and so ye believed."

Question: How is he offered in the gospel?

Answer: He is offered freely, wholly, and particularly.

Question: How do you prove, that he is offered, and should be received freely?

Answer: From Isaiah 55:1 - "Ho, every one that 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;" Rev. 22:17 - "Whosoever will, let him take the water of life FREELY."

Question: Why is Christ to be received freely?

Answer: Because God, out of his sovereign and matchless love, makes a free gift of him to mankind sinners, John 3:16, as being infinitely above all price, Job 28:13-24.

Question: What do the proud and legal hearts of sinners bring as a price for Christ, who is absolutely inestimable?

Answer: Their duties, their good qualifications, their honest aims, their sincere endeavours, and the like.

Question: Why do they presume to bring such things as these?

Answer: Because they know not that they are "wretched, and miserable, and poor, and blind, and naked," Rev. 3:17.

Question: What is it to receive Christ wholly?

Answer: It is to receive him in his person, as vested with all his relative offices, of prophet, priest, and king.

Question: Why must he be received wholly?

Answer: Because there is nothing of Christ we can possibly do without: standing in absolute need of him, as a prophet for instruction; as a priest, for righteousness; and as a king, for sanctification, 1 Cor. 1:30.

Question: What is it for a person to receive Christ particularly?

Answer: It is to be verily persuaded that Christ is his, upon the grant and offer of him, in the word, to him in particular, John 7:37, and 9:36.

Question: Is it not sufficient that a man believe, that the grant and offer of Christ is to sinners of mankind in general?

Answer: No; there can be no benefit by a belief of the general offer, without a particular application, or appropriation of it to the person himself, 1 Tim. 1:15.

Question: How is this illustrated by an example?

Answer: It is commonly illustrated thus: If a king makes a proclamation of pardon and indemnity to all the rebels within his kingdom, it is plain, that every individual rebel must either believe the pardon of his own crime of rebellion in particular, or else reject the king's proclamation of grace, and continue in his rebellious practices: there is no medium.

Question: Is not believing that an indemnity is offered to rebels in general, a medium between the two?

Answer: No; because loyal subjects, who need no pardon, may believe that a general indemnity is offered to rebels; and this even rebels themselves may believe, who yet may reject the benefit of that indemnity, and continue in their rebellion, John 5:40.

Question: Is a belief and persuasion of the mercy of God in Christ, and of Christ's ability and willingness to save all that come to him, all that is necessary to constitute justifying faith?

Answer: No; because there being no appropriation, or particular application in this persuasion, it can be no more than such a faith as devils and reprobates may have; or such as Papists and Arminians may subscribe to, consistently with their other errors and heresies.

Question: What is that appropriating persuasion, in the nature of faith, which is necessary to answer the call and offer of the gospel?

Answer: It is not a persuasion that Christ is mine in possession, or that I am already in a state of grace: but a persuasion that Christ is mine in the gift of God, and offer of the gospel, Zech. 13:9 - "I will say, It is my people; and they shall say, The Lord is my God": and therefore I appropriate to myself the common salvation, Acts 15:11; or what did lie before me in common, in the gospel offer, I take home to my own soul in particular, Gal. 2:20 - "Who loved me, and gave himself for me"believing that I shall have life and salvation by Christ; and that whatever he did, for the redemption of sinners, he did it for me.

Question: Why is an appropriating persuasion (or, a man's being persuaded that Christ is his in particular) necessary to the nature of saving and justifying faith?

Answer: Because nothing can relieve the sinner from the curse of the law, accusing and condemning him in particular, but faith's application of an offered Saviour, as "made a curse" for him in particular, to deliver him from that 'law-curse,' Gal. 3:10, 13.

Question: How do you prove, that a particular application of Christ is the effectual relief from the curse of the law, denounced against the sinner in particular?

Answer: From this, that the free gift is as full to justification, as the offence, through the law, was to condemnation; for, "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 to justification of life," Rom. 5:18.

Question: Since an appropriating persuasion is necessary to the nature of faith, has every one that has true faith, always an assurance of his being in a gracious state?

Answer: No; for though a believer be persuaded that Christ is his in the promise and offer of the gospel: yet, through the prevalency of remaining corruption, he may frequently doubt of his being in a state of grace, or of his present title to eternal life, Isaiah 49:14.

Question: Is doubting, then, in the nature of faith, because it is incident to the believer?

Answer: Doubting can no more be said to be in the nature of faith because, through the prevalence of unbelief and corruption, it sometimes takes place in the believer, than darkness can be said to be in the nature of the sun, because it is sometimes eclipsed; for faith and doubting are, in their own nature, opposite, Matt. 21:21 - "If ye have faith, and doubt not."

Question: Have all true believers the same measure of saving faith?

Answer: No; some are but "of little faith," Matt. 14:31; whereas others are "strong in faith; giving glory to God," Rom. 4:20. Howbeit the lowest measure of true and saving faith is infallibly connected with glory, Matt. 12:20.

Question: What are the evidences of a strong faith?

Answer: Trusting to the bare word of a faithful and powerful God, even when the outward course of providence seems to run against the performance of the promise, Rom. 4:19; a fixed resolution to wait on the Lord, for the promised good which we want, even after seeming repulses and refusals, Matt. 15:22-29; and a sedate reposing ourselves on an unchangeable God, under all the vicissitudes of time, Psalm 112:7.

Question: How may the weakness of faith be discerned?

Answer: The more easily a person can suspect the love and favour of God, Isaiah 40:27; the more impatient under delays of answering requests, chap. 38:14; and the more addicted to a life of sense, John 20:25, the weaker is the faith.

Question: How may the truth and reality of saving faith be known, though it be in the weakest and lowest degree?

Answer: If we bear an inward enmity to all sins, because offensive to God, Psalm 51:4; if we can say, that it is the desire of our souls to love Christ above all things, John 21:17; and to be eternal debtors to free grace, reigning through his righteousness, Rom. 5:20, 21; then we may warrantably conclude, that our faith, however weak, is yet of a saving nature.

Question: To what is true faith opposed in scripture?

Answer: It is opposed to a staggering at the promise, Rom. 4:20; to wavering, James 1:6; to doubting, Matt. 21:21; and, in a word, to unbelief, Mark 9:24.

Question: Who are they who will not be charged with the sin of unbelief?

Answer: The Heathen world, who are not privileged with the light of gospel-revelation, Rom. 10:14 - "How shall they believe in him of whom they have not heard?"

Question: What is the evil of this sin in those who are favoured with gospel light?

Answer: It makes God a liar, 1 John 5:10; treads "under foot the Son of God;" and does "despite unto the Spirit of grace," Heb. 10:29.

Question: What is the proper seat of faith?

Answer: The HEART "for with the HEART man believeth unto righteousness," Rom. 10:10; though faith be radically in the understanding, yet it operates upon the will, which embraces the object with particular application, Heb. 11:13.

Question: Is knowledge necessary to saving faith?

Answer: It is so necessary that there can be no saving faith without it, 1 John 4:16 - "We have KNOWN and believed the love that God hath to us."

Question: What is the difference between the knowledge of faith, and speculative knowledge?

Answer: The knowledge of faith is humbling, 1 Cor. 8:2; transforming, Acts 26:18; affectionate, 1 John 4:8; and progressive, Hos. 6:3; whereas, common or speculative knowledge has none of these properties, nor effects.

Question: In what consists the harmony or agreement between faith, love and hopes?

Answer: By faith, we get a sight of an unseen good, and believe it, Heb. 11:27; by love we desire and seek after it, Isaiah 26:8; and by hope, we confidently expect, and patiently wait for it, Rom. 8:25.

Question: How does faith view and consider its objects?

Answer: It views them, as certain, suitable, and invisible.

Question: Why does it view them as certain?

Answer: Because of the unquestionable veracity of God who reveals them, John 6:69 - "We believe, and are SURE, that thou art that Christ, the Son of the living God."

Question: Why does it consider them as suitable?

Answer: Because they are exactly adapted to the state and circumstance of the soul, whatever they are, 1 Cor. 1:30; 1 Tim. 1:15.

Question: Why does faith view its objects as invisibles?

Answer: Because it acts and goes forth toward them, upon the bare testimony of God; not only without the concurrence of sense and carnal reason, John 20:29, but oftentimes contrary to them, Rom. 4:18, 19.

Question: Is faith any part of our justifying righteousness?

Answer: No; we acknowledge no other righteousness, for pardon and acceptance, but the righteousness of Christ alone, Phil, 3:9.

Question: Why then are we said to be "justified by faith"? Rom. 5:1.

Answer: Because it is faith which lays hold upon, and receives that righteousness by which we are justified, Rom 3:22.

Question: Is not faith necessary to interest us in Christ, and the benefits of his purchase?

Answer: Yes; for though the endorsement of the promise to us, gives us a right of access, Acts 2:39; yet it is faith, that gives the right of possession, John 6:47 - "He that believeth on me HATH everlasting life."


The Assembly's Shorter Catechism Explained

Question: What is repentance unto life?

Answer: 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.

Question: Why is the repentance, described in the answer called repentance unto life? Acts 11:18.

Answer: Because being a saving grace, it is inseparably connected with salvation, of which it is a part; and likewise to distinguish it from the "sorrow of the world," which "worketh death," 2 Cor. 7:10.

Question: What is meant by the sorrow of the world working death?

Answer: The meaning is, that the legal sorrow, or horror of conscience, which the men of the world may have, from a dread of God, as a vindictive judge, ready to pour out the vials of his wrath and vengeance upon them, without any conception or belief of his mercy through Christ, is nothing else but the beginning of eternal death, and inconceivable misery; as was the case with Cain, Judas, and others.

Question: Whether is repentance a transient action or an abiding principle?

Answer: It is an abiding principle, continually disposing the person to mourn for sin, and to turn from it all the days of his life, Isaiah 38:14, 15.

Question: Is repentance then to be considered as a thing that is over with the first days of one's religion?

Answer: No; but it is to be viewed as a permanent grace, an habitual frame of soul, inclining those who are privileged with it, to mourn daily for sin, till "God shall wipe away all tears from their eyes," in heaven, Rev. 21:4.

Question: Who is the proper subject of repentance?

Answer: None but a sinner can be the subject capable of it: for just or righteous persons "need no repentance," Luke 15:7.

Question: By whom is it wrought in the heart of a sinner?

Answer: "By the Spirit of God," Zech. 12:10."108

Question: What is the instrument or means, by which the Spirit works this grace?

Answer: "The word of God," Acts, 11:18, 20, 21."109

Question: What is the instrumentality of the word, in the hand of the Spirit, for working repentance?

Answer: In the word there is a display of the holiness of the divine nature and law, to which we ought to be conformed, Lev. 19:2; the word also discovers the necessity of union with Christ, and the imputation of his righteousness, as the foundation of true holiness, 1 Cor. 1:30; together with the inevitable ruin of all who go on in their trespasses, Psalm 68:21, and all these powerfully set home, by the Spirit, upon the conscience of the sinner.

Question: In what consists a true sense of sin?110

Answer: In a "sight and sense, not only of the danger, but also of the filthiness and odiousness of sin, Ezek. 36:31,"111 as contrary to the holiness of God, and, consequently, as highly offensive to him, Psalm 51:4.

Question: How is a true sense of sin begotten in the soul?

Answer: By faith, or an apprehension of the mercy of God in Christ.

Question: May there not be a sense of sin without this apprehension of the mercy of God in Christ?

Answer: Yes; but not a true sense; there may be a sense of sin as hurtful to the person, Gen. 4:13; but not as hateful to God, Hab. 1:13.

Question: Why is the mercy of God said to be apprehended in Christ?

Answer: Because though God is essentially merciful, yet his mercy can have no egress towards any sinner of mankind, consistent with the honour of his justice and holiness, except through the obedience and satisfaction of Christ, Ex. 34:6, 7.

Question: What is it to APPREHEND the mercy of God in Christ?

Answer: It is the same with faith, or believing; it being by faith only, that we can lay hold upon his mercy, Psalm 13:5.

Question: Is it from faith then that repentance flows, as the proper source of it?

Answer: Yes; for though faith and repentance are graces given together, and at once in respect of time; yet, in the order of nature, the acting of faith goes before the exercise of repentance, Zech. 12:10.

Question: How does it appear, from scripture, that faith goes before repentance, in the order of nature?

Answer: The scriptures set forth the blessed object of faith, and the promises of rich grace, as powerful motives and inducements to repentance, Jer. 3:14; Joel 2:13; by which it is evident that it must be by a believing application of this glorious object, brought nigh in the promise, that a sinner is enabled to exercise true repentance, Acts 11:21 - "And a great number believed, and turned unto the Lord."

Question: How may the precedency of faith be evinced from the nature of repentance itself?

Answer: Repentance is turning from sin unto God; but there can be no turning to God, but through Christ, John 14:6; and no coming to Christ except by faith, chap. 6:35.

Question: Is not repentance placed before faith in scripture, Mark 1:15 - "Repent ye, and believe the gospel"?

Answer: The reason is, repentance being the end, and faith the means to that end; though the end be first in one's intention, yet the means are first in practice. Thus, in the text quoted, Christ commands sinners to repent; but then in order to their repenting, he commands them to believe the gospel, as the only way to do it.

Question: How are we sure, that where repentance is named before faith in scripture, it is to be understood of repentance as the end, and of faith as the only way and means?

Answer: From Acts 20:21:"Testifying - repentance toward God, and faith toward our Lord Jesus Christ" where it is obvious, that if "faith toward our Lord Jesus Christ" is not the "means of repentance toward God," that fundamental truth would be destroyed, that "Christ is the only way to the Father," as he himself affirms, John 14:6 - "No man cometh unto the Father but by me."

Question: Is repentance to be separated from faith?

Answer: No; though these graces are to be distinguished, yet they are never to be separated from one another; being conjoined in the same promise, Zech. 12:10 - "They shall LOOK upon me whom they have pierced, and they shall MOURN for him."

Question: What is the evil of maintaining that none but true penitents have a warrant to embrace Christ by faith?

Answer: It sets sinners upon spinning repentance out of their own bowels, that they may fetch it with them, as a price in their hand to Christ, instead of coming to him by faith, to obtain it from him, as his gift, Acts 5:31.

Question: What are the constituent parts, or ingredients, of true repentance, as flowing from faith?

Answer: Grief and hatred of sin; turning from it unto God; with full purpose of, and endeavour after, new obedience.

Question: What is that grief which is an ingredient of true repentance?

Answer: It is a real, inward and abiding sorrow for sin, as offensive and dishonouring to a holy and gracious God, Job 40:4, 5.

Question: What is that hatred of sin, which accompanies true repentance?

Answer: It is not only a loathing and abhorring of our sin, but of ourselves, on account of it, Isaiah 6:5.

Question: What are the qualities of this hatred?

Answer: It is universal, against all sin, Psalm 119:104; and irreconcilable to any known sin, Psalm 101:3.

Question: What is the formal nature of evangelical repentance, or that which properly completes it?

Answer: It is when a sinner doth, with grief and hatred of his sin, turn from it unto God.

Question: From what does the sinner turn in repentance?

Answer: He turns from sin; because a continuance in the practice of sin is inconsistent with repentance, Ezek. 14:6 - "Repent and turn - from your idols, and turn away your faces from all your abominations."

Question: How can penitents be said to turn from sin, when it remains in them, and they are daily offending while in this life?

Answer: Though they cannot shake themselves loose of the being and remains of sin, yet they turn from it, not only in their life and conversation, but likewise in their heart and affection.

Question: How do they evidence that they turn from it in their life and conversation?

Answer: By resisting the outbreakings of sin, and all temptations to it, Psalm 18:23; by watching against all occasions of it, Proverbs 4:14, 15; and endeavouring to "have always a conscience void of offence toward God, and toward men," Acts 24:16.

Question: How do they manifest their turning from sin in heart and affection?

Answer: In as much as though sin cleaves to them, they do not cleave to it, as formerly, but hate and loathe it, Psalm 119:104, 113.

Question: To what does the sinner turn in repentance?

Answer: He turns unto God, Hos. 6:1 - "Come, and let us return unto the Lord."

Question: Do not many turn from one sin to another, and never to God?

Answer: Yes; "They return, but not to the Most High," Hos. 7:16.

Question: What is the true cause of the sinner's turning to God?

Answer: It is his being turned unto God first, Jer. 31:19 - "Surely, after that I was turned, I repented."

Question: How is the sinner turned unto God first?

Answer: By the Spirit's working faith in him, whereby he receives and rests on Christ for salvation, of which remission of sin, and repentance, are a part, Acts 5:31.

Question: In what does the sinner's turning to God consist?

Answer: It consists in his turning to the loving of God, as his Lord and Master, Isaiah 26:13; and to his duty to him as such, Acts 9:6.

Question: How does the returning sinner express his love to God, as his Lord and Master?

Answer: By a voluntary choice of him as his only Lord, Hos. 2:7; and by looking upon his service as the greatest freedom and happiness, Psalm 84:4.

Question: How does he testify his returning to his duty to God, as his Lord and Master?

Answer: By a full purpose of, and endeavour after new obedience.

Question: What is the nature of this purpose of duty to God, into which the true penitent enters?

Answer: It is a purpose or resolution to return to the practice of every known duty, Psalm 119:106, and to spirituality in it, Phil. 3:3.

Question: Why called a FULL purpose?

Answer: Because it is not only a resolution of what a person will do hereafter, but a resolution which is immediately put in execution, without delay, Psalm 119:60 - "I made haste, and delayed not to keep thy commandments;" like the prodigal, who says, "I will arise, and go to my father;" and immediately he arose and went, Luke 15:18, 20.

Question: What is the inseparable concomitant of this full purpose in all true penitents?

Answer: An endeavour after new obedience.

Question: Why is a full purpose of new obedience connected with an endeavour after it?

Answer: Because purposes, without endeavours, are but like blossoms without fruit, which can never prove one to be a true penitent, Matt. 21:30.

Question: Why called an endeavour after new obedience?

Answer: Because, though the penitent is sensible he cannot perform this kind of obedience in his own strength, yet he aims at it, and at no less than perfection in it, Phil. 3:14 - "I press toward the mark, for the prize of the high calling of God in Christ Jesus."

Question: Why is the obedience which the true penitent purposes and endeavours after, called new obedience?

Answer: Because it is such an obedience as flows from a new principle, is influenced by new motives, performed in a new manner, and is aimed at a new end.

Question: What is the new principle from which this obedience flows?

Answer: A principle of faith, Rom. 14:23, and a principle of love, John 14:15.

Question: What are the new motives by which this new obedience is influenced?

Answer: The "grace of God," Titus 2:11, 12; and the "love of Christ," 2 Cor. 5:14, 15.

Question: What are the motives by which men, in a natural state, are influenced to duties?

Answer: The dictates of a natural conscience, Rom. 2:15; their own interest and reputation, Matt. 6:5, a mercenary hope of heaven, Micah 6:6, 7, or a slavish fear of hell, Isaiah 33:14.

Question: What is the new manner in which new obedience is performed?

Answer: It is performed in the strength of Christ, Phil. 4:13; or in a dependence on the furniture secured in the promise, 2 Cor. 12:9; it is done with delight, Isaiah 64:5; and with the whole heart, Psalm 119:69.

Question: What is the new end at which it aims?

Answer: The glory of God is the ultimate end of it, 1 Cor. 10:31.

Question: What is the difference between legal and gospel repentance?

Answer: Legal repentance flows from a dread of God's wrath, Matt. 27:3-6; but gospel repentance from the faith of his mercy, Psalm 130:4; in legal repentance, the sinner is taken up mostly with the fatal consequences of sin, Isaiah 49:9-12; in gospel repentance, he is chiefly affected with the evil nature of it, as contrary to the holy nature and law of God, Luke 15:21.

Question: What are the motives that should produce repentance?

Answer: The command of God, Acts 17:30; the suffering of Christ, Zech. 12:10; and the certain danger of impenitency, Luke 13:5.

Question: What are the evidences of true repentance?

Answer: The very same that are mentioned by the apostle, 2 Cor. 7:11 - "For behold, the self-same thing that ye sorrowed after a godly sort, what carefulness it wrought in you; yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge?

Question: What is that carefulness which is a mark of the true penitent?

Answer: It is carefulness about the one thing needful, that good part which shall not be taken away, Luke 10:42.

Question: Upon what ground will the true penitent clear himself?

Answer: Only upon the ground of the surety-righteousness imputed to him, Isaiah 45:24.

Question: What is the principal object of his indignation?

Answer: It is sin, as striking immediately against God, Psalm 51:4, compared with Psalm 119:104.

Question: What is that fear, which is an evidence of true repentance?

Answer: It is a filial and reverential fear of God, or a standing in awe to offend him, Gen. 39:9.

Question: What is that vehement desire, with which a true penitent is privileged?

Answer: It is an earnest and ardent desire after conformity to God, and fellowship with him, Psalm 27:4.

Question: What kind of zeal is it, that is evidential of gospel repentance?

Answer: It is zeal for the glory of God, and the interest of Christ in the world, Psalm 137:5, 6.

Question: What is that revenge, which is competent to a true penitent?

Answer: It is Such a revenge against sin, as aims at its utter ruin and extirpation, Rom. 7:24.

Question: In what respects is repentance necessary?

Answer: It is necessary in respect of the command of God, Acts 17:30, and as evidential of the reality of faith, of which it is the native fruit, and effect, Zech. 12:10.

Question: May not this duty be delayed or put off for a while?

Answer: No; because of the uncertainty of time, Luke 12:19, 20, and of the continuance of the Spirit's striving, Gen. 6:3.

Question: When should the Lord's people apply to him, for the exercise of this grace of repentance, in a more especial and particular manner?

Answer: After great falls, 2 Sam 12:13; when under severe trials, or deep affliction, 2 Sam. 15:26, 30; and when they are to ask of God some singular favour or mercy, Dan. 9:8, compared with verses 18, 19.

Question: By what means may the lively exercise of repentance be attained?

Answer: By looking on it as the gift of Christ, Acts 5:31; and by viewing our sins as laid on him, who was pierced for them, Zech 12:10; together with searching and trying our ways, Lam. 3:40.