101
M. What article follows next?
C. I believe the forgiveness of sins.
102
M. What does the word forgiveness signify?
C. That God, by his gratuitous goodness, will pardon and remit the sins of believers, so that they shall neither come into judgment, nor have punishment exacted of them.
103
M. Hence it follows, that we can by no means merit, by personal satisfactions, that pardon of sins, which we obtain from the Lord.
C. It is true. For Christ alone, by suffering the penalty, has finished the satisfaction. As to ourselves, we have nothing at all, which we can offer to God as a compensation; but we receive the benefit of pardon from his pure goodness and liberality.
104
M. Why do you connect forgiveness of sins with the Church?
C. Because no one obtains it, only as he is first united to the people of God, and perseveringly cherishes this union with the body of Christ even to the end; and in that manner gives evidence, that he is a true member of the Church.
105
M. By this rule you determine, that there is no condemnation or destruction, except to those who are without the Church?
C. It is so. For from those who make a separation from the body of Christ, and by factions destroy its unity, all hope of salvation is cut off, in so far as they continue in this separation.
106
M. Recite the last article.
C. I believe the resurrection of the body, and the life everlasting.
107
M. For what purpose is this article of Faith put in the Confession?
C. To admonish us that our happiness is not to be placed in this world. The knowledge of this has a twofold advantage and use. By it we are taught, first, that this world is to be passed through by us, merely as strangers, that we may think continually of our departure, and not suffer our hearts to be entangled with earthly anxieties. And secondly, that we should not, in the mean time, despair in our minds, but patiently wait for those things which are as yet hidden and concealed from our eyes, being the fruits of grace, laid up for us in Christ, until the day of revelation.
108
M. What will be the order of this resurrection?
C. Those who were before dead will receive the same bodies in which they dwelt on earth; but endowed with a new quality, that is, to be no more obnoxious to death and corruption. But those who shall be living at that day, God will marvellously raise up with a sudden change.
109
M. But will it be common at once to the just and the unjust?
C. There will be one resurrection of all; but the condition will be different: Some will be raised to salvation and glory; others to condemnation, and final misery.
110
M. Why then is eternal life spoken of, in the Creed and no mention made of the wicked?
C. Because nothing is treated of in that summary but what relates to the consolation of pious minds: Therefore, those blessings only are considered which the Lord has prepared for his servants. For this reason nothing is said about the condition which awaits the wicked, whom we know to be aliens from the kingdom of God.
111
M. Since we hold the foundation on which Faith depends, it will be easy to infer from thence the definition of true Faith.
C. It is so, and thus we may define it. Faith is the certain and stable knowledge of the paternal benevolence of God towards us, according to his testimony in the Gospel; that he will be to us, for the sake of Christ, a Father and a Saviour.
112
M. Do we obtain that of ourselves, or do we receive it from God?
C. The scriptures teach us, that it is the special gift of God, and experience confirms the testimony.
113
M. Inform me what experience.
C. Truly, our understandings are too weak to comprehend that spiritual knowledge of God, which is revealed to us by Faith; and our hearts have too strong a propensity to distrust God, and to put a perverse confidence in ourselves or the creatures, for us to submit to him of our own mere motion. But the Holy Spirit makes us capable, by his own illumination, of understanding those things, which would otherwise very far exceed our capacity, and forms in us a sure persuasion, by sealing in our hearts the promises of salvation.
114
M. What benefit arises to us from this Faith, when we have once obtained it?
C. It justifies us before God, and by this justification makes us heirs of eternal life.
115
M. What? Are not men justified by good works, when by living an innocent and holy life, they study to approve themselves to God?
C. If any one could be found thus perfect, he might well be called just; but since we are all sinners, in many ways guilty before God, that worthiness which may reconcile us to him must be sought by us in some other way.
116
M. But are all the works of men so polluted, and of no value, that they deserve no favour with God?
C. In the first place, all those things which proceed from us, as they are properly called ours, are polluted, and therefore avail nothing, but to displease God, and be rejected by him.
117
M. You say then, that before we are born again, and created anew by the Spirit of God, we can do nothing but sin; as a corrupt tree brings forth only corrupt fruit.
C. It is wholly so; for whatever appearance our works may have in the eyes of men, they are altogether evil, as long as the heart is corrupt; at which God especially looks.
118
M. Hence you infer, that we cannot, by any merits of our own, come before God and challenge his favour: but rather, in all our undertakings and pursuits, we expose ourselves to his wrath and condemnation.
C. So I think. Therefore it is of his mere mercy, and not from any respect to our works, that he freely embraces us in Christ, and holds us accepted, by accounting that righteousness of his, which is accepted by us, as our own; and not imputing our sins unto us.
119
M. In what manner then do you say that we are justified by Faith?
C. When by a sure confidence of heart, we embrace the promises of the gospel, then we obtain possession of this righteousness.
120
M. You mean this then: That this righteousness is so to be received by Faith as it is offered unto us, of God, in the gospel.
C. Yes.
121
M. But when God has once embraced us, are not those works acceptable to him, which we do by the influence of the Holy Spirit?
C. They please him so far as he freely renders them worthy by his own favour; but not from the merit of their own worthiness.
122
M. But since they proceed from the Holy Spirit, do they not merit his acceptance?
C. No, because they have always some mixture of pollution from the infirmity of the flesh, by which they are defiled.
123
M. Whence then, and in what way, do they become pleasing to God?
C. It is Faith alone which renders them acceptable: then we may rest assuredly on this confidence, that they shall not come to the sentence of the last trial, as God will not examine them by the rule of his severity: but covering their impurities and spots, by the purity of Christ, he will account them as if they were perfect.
124
M. Shall we understand from thence, that a Christian is justified by his works, after he is called of God, or that he can obtain by their merit, that he should be loved of God, whose love to us is eternal life?
C. By no means; but let us rather believe what is written, that no man living can be justified before God; and therefore we pray: Enter not into judgment with us.
125
M. Must we then conclude, that the good works of believers are useless?
C. No, for God has promised a reward to them, both in this world and in the life to come. But this reward proceeds from the gratuitous love of God as from a fountain; as he first embraces us as sons; and then by blotting out the remembrance of our sins, he follows with his favour those things which we do.
126
M. But can that righteousness be separated from good works; so that he who has that may be destitute of these?
C. This cannot be done. For to believe in Christ is to receive him as he offers himself to us. Now he not only promises to us deliverance from death, and reconciliation with God, but at the same time also, the grace of the Holy Spirit, by which we are regenerated in newness of life. It is necessary that these things be united together, unless we would divide Christ from himself.
127
M. It follows from this, that Faith is the root, from which all good works originate; and cannot, by any means, make us slothful about them.
C. It is true: And therefore the whole doctrine of the gospel is contained in these two points, Faith and Repentance.
128
M. What is Repentance?
C. It is a hatred of sin and a love of righteousness, proceeding from the fear of God; leading us to a denial and mortification of the flesh, so that we may give up ourselves to be governed by the Holy Spirit, and perform all the actions of our lives in obedience to the will of God.
129
M. But this last point was, in the division, laid down in the beginning, when you stated the true method of honouring God.
C. Yes, it was then observed, that the true and legitimate rule of glorifying God, was to obey his will.
130
M. How so?
C. Because the service which God approves is not that which we may please to feign to ourselves, but that which he has prescribed by his own counsel.
131
M. What rule of life has God given to us?
C. His Law.
132
M. What does that contain?
C. It is divided into two parts: The first contains four commandments, and the other six. Thus the whole law is summed up in ten commandments.
133
M. Who is the author of this division?
C. God himself, who delivered it to Moses written on two tables; and it is often declared to be comprised in ten commandments.
134
M. What is the subject of the first table?
C. It treats of the duties of religion towards God.
135
M. What is the subject of the second table?
C. Our duties to men, and our conduct towards them.
136
M. Which is the first commandment?
C. Hear, O Israel, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me.
137
M. Explain these words.
C. The first part is used as a preface to the whole law. For in calling himself the Lord or Jehovah, he establishes his right and authority to command. Next, by declaring himself our God, he would render his law acceptable to us. Lastly, these words also imply, that he is our Saviour; and as he distinguishes us by this privilege, it is just on our part that we present ourselves to him as his willing people.
138
M. But does not the deliverance from the bondage of Egypt respect peculiarly the people of Israel?
C. I confess it does, as to the work itself; but there is another kind of deliverance, which pertains equally to all men. For he has delivered us all from the spiritual servitude of sin and the tyranny of the devil.
139
M. Why does he remind us of that in the preface to his law?
C. To admonish us that we shall be guilty of the highest ingratitude, unless we entirely devote ourselves in obedience to him.
140
M. What is required in the first commandment?
C. That we should render to him the honour, in full, which is his due; without giving any part of it to another.
141
M. What is the peculiar honour, which must not be transferred to another?
C. To worship him; to place our whole trust in him; to pray to him; and, in a word, to ascribe to him all those things which belong to his Majesty.
142
M. What are we taught by these words, before me?
C. That nothing is so hidden, as to be concealed from him; that he is the witness and judge of all our secret thoughts; and that he requires, not merely the honour of an external confession, but also the sincere devotion of the heart.
143
M. Which is the second commandment?
C. Thou shalt not make unto thee, any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them nor serve them.
144
M. Does God wholly forbid the painting or sculpturing of any images?
C. He forbids only these two: The making of images, for the purpose of representing God, or for worshipping him.
145
M. Why is it forbidden to represent God, by a visible image?
C. Because there is nothing in him, who is an eternal and incomprehensible Spirit, that resembles a corporeal, corruptible, and inanimate figure.
146
M. You judge it then to be dishonourable to his Majesty, to attempt to represent him thus.
C. Yes.
147
M. What sort of worship is forbidden, by this commandment?
C. That we should address ourselves in prayer to a statue or image; or prostrate ourselves before it; or by kneeling, or any other signs, give honour to it, as though God therein would present himself to us.
148
M. It is not then to be understood that the commandment condemns painting and sculpturing; but only, that images are forbidden to be made for the purpose of seeking or worshipping God in them; or, what is the same thing, that we should worship them in honour of God, or by any means abuse them to superstition and idolatry.
C. It is so.
149
M. What is required in this commandment?
C. As in the first, God declared that he was alone to be adored and worshipped; so in this, he shows us the true form of worship, by which he would recall us from all superstition, and other depraved and corrupt forgeries.
150
M. Let us proceed.
C. He adds a sanction: I am the Lord thy God, mighty and jealous, visiting the iniquity of the Fathers upon the Children unto the third and fourth generation of them that hate me.
151
M. Why does he mention his power or might?
C. To show us, that he is able to vindicate his glory.
152
M. What does he indicate by the word jealous?
C. That he can endure no equal or partner; that having given himself to us by his own infinite goodness, so he will have us to be wholly his own. And it is the chastity of our souls, to be dedicated to him, and to cleave wholly to him: as on the other hand, they are said to be defiled with adultery, when they turn away from him, to superstition.
153
M. In what sense is it said: visiting the iniquity of the Fathers upon the Children?
C. That he may awaken in us greater terror, he not only threatens that he will take punishment of those who transgress; but that their offspring also shall be under a curse.
154
M. But is it consistent with the equity of God, to punish one for the fault of another?
C. If we consider the true state of mankind, the question will be solved. For by nature, we are all exposed to the curse; nor is there any reason that we should complain of God, when he leaves us in this condition. But as he proves his love towards the pious, by blessing their posterity; so he executes his vengeance upon the wicked, by withholding his blessing from their children.
155
M. Proceed to the rest.
C. That he may allure us by his kindness, he promises, that he will show mercy, towards all who love him and keep his commandments, to a thousand generations.
156
M. Does this intimate that the obedience of a godly man shall be for the salvation of all his children, however wicked?
C. By no means; but in this manner, he would exhibit himself as extending his bounty, thus far, towards believers, that out of favour to them, he would show kindness to their offspring; not only by prospering their worldly affairs; but also by sanctifying their souls, that they should be numbered among his flock.
157
M. But this does not appear to be continually done.
C. I confess it: For as the Lord reserves this liberty to himself, to show mercy when he pleases to the children of the wicked: so he has not so restricted his favour to the offspring of believers, but that he casts off those, whom it seemeth him good, according to his own will; yet he so manages this, as to make it evident that the promise is not a vain and fallacious thing.
158
M. Why does he mention a thousand generations, in showing mercy, and only three or four, in executing punishment?
C. That he may show himself more inclined to kindness and mercy, than he is to severity. As in another place, he testifies: That he is ready to forgive, but slow to anger.
159
M. Which is the third commandment?
C. Thou shalt not take the name of the Lord thy God in vain.
160
M. What is forbidden in this commandment?
C. It forbids us, to abuse the name of God, not only by perjury; but by all unnecessary oaths.
161
M. May the name of God be at all lawfully used in oaths?
C. Yes truly, when introduced on a just occasion: First, in establishing the truth: Secondly, in matters of importance, for preserving mutual peace and charity among men.
162
M. Is it not then the sole purpose of this commandment, to forbid those oaths, by which the name of God is profaned and dishonoured?
C. This one object being proposed, it admonishes us generally never to introduce the name of God in public, unless with fear and reverence, and for his glory. For as it is holy, we must take heed, by all means, lest we should appear to treat it with contempt, or give to others the occasion of despising it.
163
M. How is this to be done?
C. If we think or speak of God or his works, we must do it, in a manner that will honour him.
164
M. What follows?
C. The threatening: For the Lord will not hold him guiltless, who taketh his name in vain.
165
M. Since God, in other places, declares that he will punish the transgressors of his law, what more is contained in this?
C. By this he would declare, how highly he estimates the glory of his name; that we may be the more careful to hold it in reverence when we see him prepared to take vengeance on any one, who profanes it.
166
M. Let us proceed to the fourth commandment.
C. Remember the Sabbath day to keep it holy. Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid servant, nor thy cattle, nor the stranger, that is within thy gates. For in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day and hallowed it.
167
M. Does he command us to labour the six days, that we may rest the seventh?
C. Not simply; but permitting six days to the labours of men, he excepts the seventh, that it may be devoted to rest.
168
M. But does he forbid us any labour on that day?
C. This commandment has a distinct and peculiar reason. In so far as the observation of rest was a part of the ceremonial law; it was abrogated at the coming of Christ.
169
M. Do you say that this commandment respected the Jews only, and was therefore merely temporary?
C. Yes, so far as it was ceremonial.
170
M. What then? Is there any thing in it besides what is ceremonial?
C. Yes; it was given for three reasons.
171
M. State them to me.
C. To prefigure a spiritual rest: To preserve the polity of the Church: And for the relief of servants.
172
M. What do you understand by a spiritual rest?
C. When we rest from our own works, that God may perform his works in us.
173
M. How is that done?
C. When we crucify our flesh; that is, renounce our own understanding, that we may be governed by the Spirit of God.
174
M. Is it sufficient that this be done on the seventh day merely?
C. No, it must be done continually: For when we have once begun, we must proceed through the whole course of our life.
175
M. Why then is a particular day appointed to represent this rest?
C. It is not at all necessary that the figure should, in every point, agree with the substance: it is enough, if there is a resemblance according to the order of types.
176
M. Why is the seventh day appointed, rather than any other?
C. This number in scripture, designates perfection; therefore it is proper to determine its perpetuity. At the same time, it indicates that this spiritual rest can only be begun in this life; and that it will not be perfected until we depart from this world.
177
M. What does this mean, that the Lord exhorts us to rest as he himself rested?
C. When God had made an end of creating the world, in six days, he devoted the seventh to the contemplation of his works. And he proposes his own example, that he may excite us more diligently to the same work. For nothing is more earnestly to be sought, than that we may be conformed to his image.
178
M. Ought this meditation of the works of God to be continual, or is it enough to appoint one of the seven days, for that purpose?
C. It is our duty to be daily exercised in that work; but on account of our weakness, one day is especially appointed, and this is the ecclesiastical polity which I mentioned.
179
M. What is the order to be observed on that day?
C. That the people assemble to hear the doctrine of Christ; to unite in the public prayers; and to offer the confession of their Faith.
180
M. Now explain the point, that the Lord in this commandment had respect also to the relief of servants.
C. It requires that some relaxation be given to those who are under the authority of others. And besides, this also tends to preserve the civil government. For where one day is devoted to rest, each one becomes accustomed to pursue his labours more orderly the rest of the time.
181
M. Now let us see how far this commandment respects us?
C. As to the ceremonial part it was abolished, when its substance was manifested in Christ.
182
M. How?
C. For example; as our old man is crucified by the power of his death, and we are raised by his resurrection to newness of life.
183
M. What then of this commandment remains for us?
C. That we should not neglect the holy institutions, which support the spiritual government of the Church: but especially that we frequent the sacred meetings, for hearing the word of God; for celebrating the ordinances; and for joining in the public prayers, according to their appointment.
184
M. But does this figure conduce nothing more to our advantage?
C. Yes truly; for it brings us back to its substance: To wit, that being engrafted into the body of Christ, and becoming his members, we must cease from trusting in our own works, and resign ourselves wholly to the government of God.
185
M. Let us pass to the second table.
C. Its beginning is: Honour thy father and thy mother.
186
M. What in this place is the meaning of the word honour?
C. That with modesty and humility, children should be submissive and obedient to their parents, and treat them with reverence: that they assist them in their necessities, and repay them their own labours. These three points comprehend the honour which is due to parents.
187
M. Proceed now.
C. A promise is annexed to the commandment: That thy days may be long upon the land which the Lord thy God giveth thee.
188
M. What is the meaning of this?
C. That those who render due honour to their parents shall, by the blessing of God, live long.
189
M. Since this life is filled with so many cares, why does God promise its long continuance, as a blessing?
C. However great are the miseries to which life is exposed; yet it is the blessing of God to believers, even on this one account, that it is a proof of his paternal favour, while he preserves and cherishes them here.
190
M. Does it follow on the other hand, that he who is snatched away from the world, prematurely and suddenly, is accursed of God?
C. By no means; but it rather happens, sometimes, as any one is beloved of God, so much the sooner he is removed from this life.
191
M. But in doing this how does God fulfil his promise?
C. Whatever of earthly good is promised of God, it becomes us to receive it under this condition, as far as it shall conduce to our spiritual benefit, and the salvation of our souls. For the order would be very preposterous, unless the good of the soul was always preferred.
192
M. What shall we say of those who are disobedient to their parents?
C. They will not only be punished in the last judgment; but in this life God will also punish their bodies, either in taking them away in the flower of their age, or by some ignominious death, or by other means.
193
M. But does not the promise speak expressly of the land of Canaan?
C. It does so far as it respects the Israelites; but the promise reaches farther, and should be extended to us. For in whatever region we dwell, as the earth is the Lord's, he assigns it to us for a possession.
194
M. What is there more required in this commandment?
C. Although the words express only father and mother, yet all those are to be included, who are in authority over us; when the same rule is applicable to them.
195
M. When is that?
C. It is when God raises them to a superior degree of honour. For there is no authority of parents, or princes, or any rulers, no command, no honour, but what is derived from the appointment of God; because thus it pleases him to govern the world for his own glory.
196
M. Which is the sixth commandment?
C. Thou shalt not kill.
197
M. Does it forbid nothing but to commit murder?
C. Yes truly. For God, in this law, not only regulates the external actions, but also the affections of the heart, and these chiefly.
198
M. You seem to imply, that there is a kind of secret murder, which God here forbids us?
C. It is so. For anger, and hatred, and any revengeful desire of injuring, are accounted murder in the sight of God.
199
M. Are we sufficiently free from it, if we pursue no one with hatred?
C. By no means. In as much as the Lord, in condemning hatred, and forbidding us any thing which might be injurious to our neighbour's welfare, at the same time shows himself to demand this, that we love all men from the heart; and that we give diligence to defend and preserve their lives.
200
M. Which is the seventh commandment?
C. Thou shalt not commit adultery.
